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  GENEVAN CATECHISMS
  by John Calvin
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Calvin's catechisms for the instruction of the Reformed church in Geneva,
teaching the fundamentals of Christian doctrine through questions and answers.
These catechisms cover the Creed, the Law, Prayer, and the Sacraments.

  Chapters: 13

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  TABLE OF CONTENTS
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    1. 1541 - (Part 1) - Faith
    2. 1541 - (Part 2) - The Law
    3. 1541 - (Part 3) - Prayer
    4. 1541 - (Part 4) - The Word and Sacraments
    5. 1545 - (Intro)
    6. 1545 - (Part 1) - Faith
    7. 1545 - (Part 2) - The Law
    8. 1545 - (Part 3) - Prayer
    9. 1545 - (Part 4) - The Word and the Sacraments
   10. 1560 - (Part 1) - Faith
   11. 1560 - (Part 2) - The Law
   12. 1560 - (Part 3) - Prayer
   13. 1560 - (Part 4) - The Word and Sacraments

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  CHAPTER 1: 1541 - (PART 1) - FAITH
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The Geneva Catechism (1541)

Calvin introduces his catechism, writing, "It has always been a matter which the
Church has held in singular commendation, to see that little children should be
instructed in Christian doctrine. That this might be done, not only were schools
opened in early times, and people enjoined to teach their families well, but it
was also a public practice, to examine children in the churches on articles of
faith common to all Christians. That this might be carried out in order, a
formulary was used which was called a Catechism. ... What we set before you,
therefore, is nothing else than the use of things which from ancient times were
observed among Christians, and which has never been neglected except when the
Church has been wholly corrupted."

Catechism Dialogue between the Minister and the child by John Calvin

I. Faith 1. Minister. What is the chief end of human life?

Child. To know God.

2. Why do you say that?

Because He created us and placed us in this world to be glorified in us. And it
is indeed right that our life, of which He Himself is the beginning, should be
devoted to His glory.

3. What is the sovereign good of man? The same thing.

4. Why do you hold that to be the sovereign good?

Because without it our condition is more miserable than that of brute-beasts.

5. Hence, then, we see that nothing worse can happen to a man than to live
without God.

It is Song of Solomon 6:1-13. What is the true and right knowledge of God? When
we know Him in order that we may honour Him.

7. How do we honour Him aright?

We put our reliance on Him, by serving Him in obedience to His will, by calling
upon Him in all our need, seeking salvation and every good thing in Him, and
acknowledging with heart and mouth that all our good proceeds from Him.

8. To consider these things in order, and explain them more fully---what is the first point? To rely upon God.

9. How can we do that?

First by knowing Him as almighty and perfectly good.

10. Is this enough?

No.

11. Why?

Because we are unworthy that He should show His power in helping us, or employ
His goodness toward us.

12. What more then is required? That we be certain that He loves us, and desires
to be our Father, and Saviour.

13. How do we know that? By His Word, in which He declares His mercy to us in
Christ, and assures us of His love toward us.

14. Then the foundation for true reliance upon God is to know Him in Jesus
Christ [John 17:3]? That is true.

15. What then briefly is the substance of this knowledge?

It is contained in the Confession of Faith used by all Christians. It is
commonly called the Apostles’ Creed, because it is a summary of the true faith
which has always been held in Christ’s Church, and was derived from the pure
doctrine of the Apostles.

16. Recite it.

17. In order to expound this confession in detail, into how many parts do we
divide it?

Into four principal parts.

18. What are they? The first is about God the Father; the second about His Son
Jesus Christ, which also includes the whole history of our redemption; the third
is about the Holy Spirit; the fourth is about the Church, and the gracious gifts
of God conferred on her.

19. Since there is but one God, why do you mention the Father, Son, and Holy
Spirit, who are three?

Because in the one essence of God, we have to look on the Father as the
beginning and origin, and the first cause of all things; then the Son, who is
Eternal Wisdom; and the Holy Spirit who is His virtue and power shed abroad over
all creatures, but still perpetually resident in Himself.

20. You mean then that there is no objection to our understanding that these
three persons are distinctly in one Godhead, that therefore God in not therefore
divided?

Just Song of Solomon 21. Now repeat the first part.

"I believe in God the Father Almighty, Maker of heaven and earth."

22. Why do you call Him Father?

It is with reference to Christ who is His eternal Word, begotten of Him before
time, and being sent into this world was demonstrated and declared to be His
Son. But since God is the Father of Jesus Christ, it follows that He is our
Father also.

23. In what sense do you mean that He is Almighty? That does not mean that He
has a power which He does not exercise, but that He disposes all things by His
Providence, governs the world by His will, ruling all as it seems good to Him.

24. You mean that the power of God is not idle, but consider rather that His
hand is always engaged in working, so that nothing is done except through Him,
with His permission and His decree.

It is Song of Solomon 25. Why do you add that He is Creator of heaven and earth?

Because He has manifested Himself to us by works [Psalms 104:1-35; Romans 1:20]
we ought to seek Him in them. Our mind cannot comprehend His essence. But the
world is for us like a mirror in which we may contemplate Him in so far as it is
expedient for us to know Him.

26. Do you not understand by "heaven and earth" all other creatures?

Yes indeed; under these two words all are included, because they are all
heavenly and earthly.

27. But why do you call God a Creator only, seeing that it is much more to
uphold and preserve creatures in their state, than to have once created them?
This term does not signify that God brought His works into being at a single
stroke, and then left them without a care for them. We ought rather to
understand, that as the world was made by God in the beginning, so now it is
preserved by Him in its estate, so that the heavens, the earth and all creatures
do no continue in their being apart from this power. Besides, seeing that He
holds all things in His hand, it follows that the government and lordship over
them belongs to Him. Therefore, in that He is Creator of heaven and earth, it is
His to rule the whole order of nature by His goodness and power and wisdom. It
is He who sends rain and drought, hail, tempest and fair weather, fruitfulness
and barrenness, health and sickness. In short, all things are under His command,
to serve Him as it seems good to Him.

28. But what about wicked men and devils? Are they also subject to Him?

Although He does not guide them by His Holy Spirit, nevertheless He curbs them
by His power, so that they cannot budge unless He permits them. He even
constrains them to execute His will, although it is against their own intention
and purpose.

29. What good do you derive from the knowledge of this fact?

Very Much. It would go ill with us if devils and wicked men had power to do
anything in spite of the will of God. Moreover we could never be at rest in our
minds if we were exposed to them in danger, but when we know that they are
curbed by the will of God, so that they can do nothing without His permission,
then we may rest and breathe again, for God has promised to protect and defend
us.

30. Let us now come to the second part.

"And in Jesus Christ His only Son our Lord", etc.

31. What briefly does it comprehend? That we acknowledge the Son of God as our
Saviour, and the means by which He has redeemed us from death, and acquired
salvation.

32. What is the meaning of the name Jesus which you give to Him?

It means Saviour, and was given to Him by the angel at the command of God
(Matthew 1:21).

33. Is this of more importance than if men had given it?

Oh, yes. For since God wills that He be called so, He must be so in truth.

34. What, next, is meant by the name of Christ? By this title His office is still better expressed---for it signifies that He was appointed by the Father to be ordained King, Priest, and Prophet.

35. How do you know that?

Because according to the Scripture, anointing is used for these three things.
Also, because they are attributed to Him many times.

36. But with what kind of oil was He anointed? Not with visible oil as was used
for ancient kings, priests, and prophets, but this anointing was by the grace of
the Holy Spirit, who is the reality signified by that outward anointing made in
time past (Isaiah 61:1, Psalms 45:7).

37. But what is this Kingdom of which you speak?

It is spiritual, and consists in the Word and Spirit of God, and includes
righteousness and life.

38. What of the priesthood?

It is the office and prerogative of presenting Himself before God to obtain
grace and favour, and appease His wrath in offering a sacrifice which is
acceptable to Him.

39. In what sense do you call Christ a Prophet?

Because on coming down into the world (Isaiah 7:14) He was the sovereign
messenger and ambassador of God His Father, to give full exposition of God’s
will toward the world and so put an end to all prophecies and revelations
(Hebrews 1:2).

. But do you derive any benefit from this?

All this is for our good. For Jesus Christ has received all these gifts in order
that He may communicate them to us, and that all of us may receive out of His
fullness.

41. Expound this to me more fully.

He received the Holy Spirit in full perfection with all His graces, that He may
lavish them upon us and distribute them, each according to the measure and
portion which the Father knows to be expedient (Ephesians 4:7). Thus we may draw
from Him as from a fountain all the spiritual blessings we possess.

42. What does His Kingdom minister to us? By it, we are set at liberty in our conscience and are filled with His spiritual riches in order to live in righteousness and holiness, and we are also armed with power to overcome the devil, the flesh, and the world---the enemies of our souls.

43. What about His priesthood?

First, by means of it He is the Mediator who reconciles us to God His Father;
and secondly, through Him we have access to present ourselves to God, and offer
Him ourselves in sacrifice with all that belongs to us. And in this way we are
companions of His priesthood.

44. There remains His Prophetic Office.

Since this office was given to the Lord Jesus to be the Master and Teacher of
His own, its end is to bring us the true knowledge of the Father and of His
Truth, so that we may be scholars in the household of God.

45. You would conclude, then, that the title of Christ includes three offices
which God has given His Son, in order to communicate virtue and fruit to His
faithful people? That is Song of Solomon 46. Why do you call Him the only Son of
God, seeing that God calls us all His children?

We are children of God not by nature, but only by adoption and by grace, in that
God wills to regard us as such (Ephesians 1:5). But the Lord Jesus who was
begotten of the substance of His Father, and is of one essence with Him, is
rightly called the only Son of God (John 1:14; Hebrews 1:2) for there is no
other who is God’s Son by nature.

47. You mean to say, then, that this honour is proper to Him alone, and belongs
to Him by nature, but is communicated to us through a gracious gift, in that we
are His numbers. That is so. Hence in regard to this communication He is called
elsewhere "the First-born among many brethren" (Romans 8:29; Colossians 1:15).

48. How is He "our Lord"?

Because He is appointed by the Father to have us under His government, to
administer the Kingdom and the Lordship of God in heaven and on earth, and to be
the Head of men and believers (Ephesians 5:23; Colossians 1:18).

49. What is meant by what follows?

It declares how the Son of God was anointed by the Father to be our Saviour.
That is to say, He assumed human flesh, and accomplished all things necessary to
our salvation, as enunciated here.

50. What do you mean by the two clauses, "Conceived of the Holy Ghost, born of
the Virgin Mary"? That He was formed in womb of the Virgin Mary, of her proper
substance, to be the seed of David, as had been foretold (Psalms 132:11), and
yet that this was wrought by the miraculous operation of the Holy Spirit,
without the cooperation of a man (Matthew 1:18; Luke 1:35).

51. Was it then required that He should put on our very flesh?

Yes, because it was necessary that the disobedience committed by man against God
should be redressed in human nature. And moreover He could not otherwise be our
Mediator to reconcile us to God His Father (1 Timothy 2:5; Hebrews 4:15).

52. You say that Christ had to become man, to fulfill the office of Saviour, as
in our very person.

Yes, indeed. For we must recover in Him all that we lack in ourselves, and this
cannot be done in any other way.

53. But why was that effected by the Holy Spirit, and not by the work of man
according to the order of nature? As the seed of man is in itself corrupt, it
was necessary that the power of the Holy Spirit should intervene in this
conception, in order to preserve our Lord from all corruption, and to fill Him
with holiness.

54. Thus we are shown that He who is to sanctify others was free from every
stain, and from His mother’s womb He was consecrated to God in purity from the
very beginning, in order that He may not be subject to the universal corruption
of the human race. So I understand it.

55. Why do you go immediately from His birth to His death, passing over the
whole history of His life?

Because nothing is said here about what belongs properly to the substance of our
redemption.

56. Why is it not said simply and in a word that He died while Pontius Pilate is
spike of, under whom He suffered? That is not only to make us certain of the
history, but is also meant to signify that His death involved condemnation.

57. How is that?

He died to suffer the punishment due to us, and thus to deliver us from it.
However, because we were guilty before the judgment of God as evil-doers, in
order to represent us in person He was pleased to appear before the tribunal of
an earthly judge, and to be condemned by his mouth, that we might be acquitted
before the throne of the celestial Judges 58. But Pilate pronounced Him
innocent, and therefore did not condemn Him as if He were worthy of death
(Matthew 27:24;Luke 23:14).

Both were involved. He was justified by the testimony of the judge, to show that
He did not suffer for His own unworthiness but for ours and yet He was solemnly
condemned by the sentence of the same judge, to show that He is truly our
surety, receiving condemnation for us in order to acquit us from it.

59. That is well said, for if He had been a sinner He could not have suffered
death for others; and yet in order that His condemnation might be our
deliverance, He had to be reckoned among transgressors (Isaiah 53:12).

I understand Song of Solomon 60. Is there greater importance in His having been
crucified than if He had been put death in another way?

Yes, as Paul also shows us when he says that He hanged on a tree to take our
curse upon Himself and acquit us of it (Galatians 3:13). For that kind of death
was accursed of God (Deuteronomy 21:23).

61. What? Is it not to dishonour the Lord Jesus, to say He was subjected to the
curse, and that before God? By no means, for in taking it upon Himself He
abolished it, by His power, yet in such a way that He did not cease to be
blessed throughout in order that He might fill us with His blessing.

62. Explain the rest.

Since death was the curse on man as a result of sin, Jesus Christ has endured
it, and in enduring it overcame it. And to show that He underwent a real death,
He chose to be placed in the tomb like other men.

63. But nothing seems to redound to us from this victory, since we do not cease
to die. That is no obstacle. The death of believers is nothing else than a way
of entering into a better life.

64. Hence it follows that we ought no longer to dread death as if it were a
fearful thing, but we should willingly follow Jesus Christ our Head and Captain,
who precedes us, not in order to let us perish, but in order to save us. That is
Song of Solomon 65. What is the meaning of the additional clause: "He descended
into hell"? That He not only suffered natural death, which is the separation of
the body from the soul, but also that His soul was pierced with amazing anguish,
which St. Peter calls the pains of death (Acts 2:24).

66. Why and how did that happen to Him?

Because He presented Himself to God in order to make satisfaction in the name of
sinners, it was necessary that He should suffer fearful distress of conscience,
as if He had been forsaken by God, and even as if God had become hostile to Him.
It was in this extremity that He cried, "My God, my God, why hast thou forsaken
me?" (Matthew 27:46; Mark 15:34).

67. Was His Father then opposed to Him?

No. But He had to be afflicted in this way in fulfillment of what had been
foretold by Isaiah, that "he was smitten by the hand of God for our sins and
wounded for our transgressions" (Isaiah 53:5; 1 Peter 2:24).

68. But since He is God Himself, how could He be in such dread, as if He were
forsaken by God?

We must hold that it was according to His human nature that He was in that
extremity: and that in order to allow this, His Deity held itself back a little,
as if concealed, that is, did not how its power.

69. How is it possible that Jesus Christ, who is the salvation of the world,
should have been under such damnation?

He was not to remain under it. For though He experienced the horror we have
spoken of, He was by no means oppressed by it. On the contrary, He battled with
the power of hell, to break and destroy it.

70. Thus we see the difference between the torment which He suffered and that
which sinners experience when God punishes them in His wrath. For what He
suffered for a time in Himself is perpetual in the others, and what was only a
needle to sting Him is to them a sword to deliver a mortal wound.

It is so, for Jesus Christ, even in the midst of such distress, did not cease to
hope in God. But sinners whom God condemns rush into despair, defy, and even
blaspheme Him.

71. May we not gather from this what fruit we receive from the death of Jesus
Christ?

Yes, indeed. And, first, we see that it is a sacrifice by which He has made
satisfaction for us before the judgment of God, and so has appeased the wrath of
God and reconciled us to Him. Secondly, that His blood is the laver by which our
souls are cleansed from all stains. Finally, that by this death our sins are
effaced, so as never to be remembered before God, and thus the debt which was
against us is abolished.

72. Do we not have any other benefit from it?

Yes, we do. If we are true members of Christ, our old man is crucified, our
flesh is mortified, so that evil desires no longer reign in us.

73. Expound the next article.| This is: "On the third day He rose again from the
dead." By this He declared Himself the conqueror of death and sin, for by His
resurrection He swallowed up death, broke the fetters of the devil, and
destroyed all his powers (1 Peter 3:22).

74. In how many ways does this resurrection benefit us?

First, by it righteousness was fully acquired for us. Secondly, it is also a
sure pledge to us that we shall rise again one day in immortal glory (1
Corinthians 15:20-23). Thirdly, if we truly participate in His resurrection,
even now we are raised in newness of life, to serve God and to live a holy life
according to His pleasure (Romans 6:4).

75. Continue.

"He ascended into heaven."

76. Did He ascend in such a way that He is no longer on earth?

Yes. For after He had performed all that He was enjoined by the Father, and was
required for our salvation, there was no need for Him to remain on earth.

77. What benefit do we obtain from this ascension? The benefit is twofold. For
inasmuch as Jesus Christ entered heaven in our name, as He had descended for our
sake, He has given us an entry, and assured us that the door, previously shut
because of sin, is now open for us (Romans 6:8-11). Secondly, He appears before
the face of the Father as our Intercessor and Advocate (Hebrews 7:25).

78. But did Christ in going to heaven withdraw from us, in such a way that He
has now ceased to be with us?

No. On the contrary, He has promised that He will be with us to the end (Matthew
28:20).

79. Is it in bodily presence that He remains with us?

No, for it is one thing to speak of His body which was taken up into heaven, and
another to speak of His power, which is spread abroad everywhere (Luke 24:51;
Acts 2:33).

80. How do you understand that He "sitteth on the right hand of the Father?

It means that He has received the dominion of heaven and earth, so that He
reigns and rules over all (Matthew 28:18).

81. But what is meant by "right hand", and by "sitteth"?

It is a similitude taken from earthly princes, who are wont to place on their
right hand those whom they make their lieutenants to govern in their name.

82. You do not mean anything more then than Paul when he says that Christ had
been appointed Head of the Church, and raised above all principality, has
secured a Name which is above every name (Ephesians 1:22;Ephesians 4:15;Php
2:9). That is Song of Solomon 83. Continue.

"From thence He will come to judge the quick and the dead." That is to say, He
will appear again from heaven in judgment, as He was seen to ascend (Acts 1:11).

84. As the judgment is not to be before the end of the world, how do you say
that some men will then be alive, and thus will be dead, seeing it is appointed
to al men once to die? (Hebrews 9:27-28).

Paul answers this question when he says, that those who then survive will
suddenly be changed so that their corruption will be abolished, and their bodies
will put on incorruption (1 Corinthians 15:52; 1 Thessalonians 4:17).

85. You understand then that this change will be for them like a death, for it
will abolish their first nature, and raise them up in a new state. That is it.

86. Does the fact that Christ is to come gain to judge the world bring us any
consolation?

Yes, indeed. For we are certain that He will appear only for our salvation.

87. We should not then fear the last judgment, and have a horror of it?

No, since we are not to come before any other judge then He who is our Advocate,
and who has taken our cause in hand to defend us.

88. Let us come now to the third part. This is faith in the Holy Spirit.

89. What do we gain by it? The knowledge that as God has redeemed and saved us
by Jesus Christ, He will also make us partakers of this redemption and
salvation, through His Holy Spirit.

90. How? As the blood of Christ is our cleansing, the Holy Spirit must sprinkle
our consciences with it that they may be cleansed (1 Peter 1:19).

91. This requires a clearer explanation.

I mean that the Holy Spirit, while He dwells in our hearts, makes us feel the
virtue of our Lord Jesus (Romans 5:5). For He enlightens us to know His
benefits; He seals and imprints them in our souls, and makes room for them in us
(Ephesians 1:13). He regenerates us and makes us new creatures, so that through
Him we receive all the blessings and gifts which are offered to us in Jesus
Christ.

92. What follows? The fourth part, where it is said that we believe in the
Catholic Church.

93. What is the Catholic Church? The community of the faithful which God has
ordained and elected to eternal life.

94. Is it necessary to believe this article?

Yes, indeed, unless we want to make the death of Christ of none effect, and all
that has already been said. The fruit that proceeds from it is the Church.

95. You mean then that up to this point we have spoken of the cause and
foundation of salvation, how God has received us in love through the mediation
of Jesus, and has confirmed this grace in us through His Holy Spirit. But now
the effect and fulfillment of all this is explained in order to give us greater
certainty.

It is Song of Solomon 96. In what sense do you call the Church holy?

All whom God has chosen He justifies, and reforms to holiness and innocence,
that His glory may be reflected in them (Romans 8:30). And so Jesus Christ
sanctified the Church which He redeemed, that it might be glorious and without
blemish (Ephesians 5:25-27).

97. What is meant by the word Catholic or Universal?

It is meant to signify, that there is only one Head of the faithful, so they
must all be united in one body, so that there are not several churches but one
only, which is extended throughout the whole world (Ephesians 4:15; 1
Corinthians 12:12 and 1 Corinthians 12:27).

98. And what is the meaning of what follows concerning the communion of saints?
That is added to express more clearly the unity which exists among the members
of the Church. Moreover by this we are given to understand, that all the
benefits that the Lord gives to the Church, are for the good and salvation of
every Church, because they all have communion together.

99. But is this holiness which you attribute to the Church already perfect? Not
as long as she battles in this world, for elements of imperfection always remain
and will never be entirely removed, until she is united completely to Jesus
Christ her Head, by whom she is sanctified.

100. Can this Church be known in any other way than by believing in her?

There is indeed the visible Church of God, for the recognition of which He has
certain signs, but here we speak properly of the fellowship of those whom He has
elected to salvation which cannot be seen plainly by the eye.

101. What comes next?

I believe in "the forgiveness of sins".

102. What do you understand by this word "forgiveness"? That God by His pure
goodness forgives and pardons the sins of believers, so that they are not
brought to account before His judgment, in order to be punished.

103. Hence it follows that it is not at all through our own satisfaction that we
desire to have God’s pardon? That is true; for the Lord Jesus has made payment
and born the punishment. We on our part could not make any recompense to God,
but may only receive pardon for all our misdeeds through the pure generosity of
God.

104. Why do you insert this article after the Church?

Because no man obtains pardon for his sins without being previously incorporated
into the people of God, persevering in unity and communion with the Body of
Christ in such a way as to be a true member of the Church.

105. And so outside the Church there is nothing but damnation and death?

Certainly, for all those who separate themselves from the community of the
faithful to form a sect on its own, have no hope of salvation so long as they
are in schism.

106. What follows?

I believe in "the resurrection of the flesh and the life everlasting".

107. Why is this article inserted? To show us that our happiness is not situated
on the earth. This serves a two-fold end. We are to learn to pass through this
world as though it were a foreign country, treating lightly all earthly things
and declining to set our hearts on them. Secondly, we are not to lose courage,
no matter how much we fail to perceive as yet the fruit of the grace which the
Lord has wrought for us in Jesus Christ, but wait patiently until the time of
Revelation 108. How will this resurrection take place?

Those who were formerly dead will resume their bodies, but with another quality;
that is, they will no longer be subject to death or corruption, even although
their substance will remain the same. Those who will survive God will
miraculously raise up through a sudden change, as it is said (1 Corinthians
15:52).

109. Will this resurrection not be common to the evil and the good?

Yes indeed, but not in the same way. Some will rise to salvation and joy, others
to condemnation and death (John 5:29; Matthew 25:46).

110. Why then is eternal life only spoken of here, and hell not at all?

Because nothing is set down in this summary that does not tend to the
consolation of faithful consciences. It relates to us only the benefits which
God performs for His servants. Accordingly no mention is made of the wicked, who
are excluded from His Kingdom.

111. Since we have the foundation on which faith is laid, we should be quite
able to gather from it what true faith is.

Yes, indeed, It is a sure and steadfast knowledge of the love of God toward us,
according as He declares in His gospel that He is our Father and Saviour
(through the mediation of Jesus Christ).

112. Can we have this by ourselves, or does it come from God?

Scripture teaches that it is the singular gift of the Holy Spirit, and
experience also demonstrates it.

113. How so? Our mind is too weak to comprehend the spiritual wisdom of God
which is revealed to us by faith, and our hearts are too prone either to
defiance or to a perverse confidence in ourselves or creaturely things. But the
Holy Spirit enlightens us to make us capable of understanding what would
otherwise be incomprehensible to us, and fortifies us in certitude, sealing and
imprinting the promises of salvation on our hearts.

114. What good comes to us from this faith, when we have it?

It justifies us before God, and makes us obtain eternal life.

115. How so? Is not man justified by good works in a holy life and in conformity
to God?

If any one be found so perfect, he might well be deemed righteous, but since we
are all poor sinners, we must look elsewhere for a worthiness in which to make
answer before the judgment of God.

116. But are all our works so reprobate that they cannot merit grace before God?

First, all that we do of ourselves, by our own nature, is vicious, and therefore
cannot please God. He condemns them all.

117. You say then that before God has received us in His grace, we can nothing
but sin, just as a bad tree cannot but produce bad fruit? (Matthew 7:17).

It is so. For even if our works appear beautiful outwardly, yet they are evil,
since the heart, to which God looks, is perverted.

118. Hence you conclude, that we cannot by our merits anticipate God, and so
induce Him to be kind to us, but on the contrary that we do nothing but provoke
Him to be against us?

Yes. And therefore I say: merely through His goodness, without any regard to our
works, He is pleased to accept us freely in Jesus Christ, imputing His
righteousness to us, and does not impute our sins to us (Titus 3:5-7).

119. What do you mean then by saying that a man is justified by faith? That in
believing the promises of the gospel and in receiving them in true affiance of
the heart, we enter into this righteousness.

120. You mean then that as God offers righteousness to us by the gospel, so it
is by faith that we receive it?

Yes.

121. But after God has once received us, are the works which we do by His grace,
not pleasing to Him?

Yes, they are, in that He generously accepts them, not however in virtue of
their own worthiness.

122. How is that? Are they not accepted as worthy, seeing that they proceed from
the Holy Spirit?

No. For there is always some weakness in them, the weakness of our flesh,
through which they are defiled.

123. By what means, the, are they made acceptable?

It is by faith. That is to say, that a person is assured in his conscience that
God will not examine him harshly, but covering his defects and impurities by the
purity of Jesus Christ, He will regard him as perfect.

124. But can we say from this that a Christian man is justified by works after
God has called him, or that through them he merits the love of God, and so
obtains eternal life?

No. On the contrary, it is said that no man living will be justified in His
sight (Psalms 143:2). Therefore we have to pray that He will not enter into
judgment with us, nor call us to account.

125. You do not mean therefore that the good works of believers are useless?

No. For God promises to reward them fully, both in this world and in Paradise.
But this comes from His gratuitous love toward us: moreover He buries all our
faults, so as never to remember them.

126. But can we believe that we are justified, without doing good works? That is
impossible. For to believe in Jesus Christ is to receive Him as He has given
Himself to us. He promises not only to deliver us from death and restore us to
favour with God His Father, through the merit of His innocence, but also to
regenerate us by His Spirit, that we may be enabled to live in holiness.

127. Faith, then, not only does not make us careless of good works, but is the
root from which they are produced.

It is so, and for this reason, the doctrine of the Gospel is comprehended in
these two points, faith and repentance.

128. What is repentance?

Dissatisfaction with and a hatred of evil and a love good proceeding from the
fear of God, and inducing us to mortify our flesh, so that we may be governed
and led by the Holy Spirit, in the service of God.

129. But this second point we have mentioned concerning the Christian life.

Yes, and we said that the true and legitimate service of God is to obey His
will.

130. Why?

Because He will not be served according to our own imagination, but in the way
that pleases Him.


========================================================================
  CHAPTER 2: 1541 - (PART 2) - THE LAW
========================================================================

II. The Law 131. What rule has He given us by which we may direct our life? His
law.

132. What does it contain?

It is divided into two parts: the first contains four commandments, the other
six. Thus there are ten in all.

133. Who made this division?

God Himself, who delivered it to Moses written on two table, and declared that
it was reduced into ten words. (Exodus 32:15; Exodus 34:29; Deuteronomy 4:13;
Deuteronomy 10:1).

134. What is the content of the first table? The Way of the true worship of God.

135. And the second?

How we are to live with our neighbours, and what we owe them.

136. Repeat the first commandment.

Hear, O Israel, I am the Lord thy God, who brought thee out of the land of
Egypt, out of the house of bondage: thou shalt have no other gods before Me
(Exodus 20:2-3; Deuteronomy 5:6-7).

137. Explain the meaning. At first He makes a kind of preface for the whole law.
For in calling Himself the Eternal and the Creator of the world, He claims
authority to command. Then He declares that He is our God, in order that we may
esteem His doctrine. For if He is our Saviour, that is good reason why we should
be an obedient people to Him.

138. But is not that which He says after the deliverance from the land of Egypt,
addressed particularly to the people of Israel?

Yes, it does refer to the physical deliverance of Israel, but it also applies to
us all in a general way, in that He has delivered our souls from the spiritual
captivity of sin, and the tyranny of the devil.

139. Why does He mention this at the beginning of His law? To remind us how much
we are bound to obey His good pleasure, and what gratitude it should be on our
part if we do the contrary.

140. And what does He require briefly in this first commandment? That we reserve
for Him alone the honour that belongs to Him, and do not transfer it elsewhere.

141. What is the honour due Him? To adore Him alone, to call upon Him, to have
our affiance in Him, and all similar things due to His majesty.

142. Why is it said "Before my face"?

Since He who sees and knows all is the judge of the secret thoughts of men, it
means that He wants to be worshiped as God, not only by outward confession, but
also in pure trust and affection of heart.

143. Turn to the second Commandment.

Thou shalt not make unto thee a graven image, nor any form that is in heaven
above, or on the earth beneath, or in the water under the earth. Thou shalt not
do honour to them.

144. Does He entirely forbid us to make any image?

No, but He forbids us to make any image with which to represent God, or to
worship Him.

145. Why is it unlawful to represent God visibly?

Because there is no resemblance between Him who is eternal Spirit and
incomprehensible, and corporal, dead, corruptible and visible matter
(Deuteronomy 4:15; Isaiah 40:7 thew:7 thew:7; Romans 1:23; Acts 17:24-25).

146. You think then that it does dishonour to His majesty to represent Him in
this way?

Yes.

147. What kind of worship is here condemned? When we come before an image
intending to pray, or bow our knee before it; or to make any other sign of
reverence, as if God were there showing Himself to us.

148. This does not mean that all sculpture or painting is universally forbidden,
but only all images used in the service of God, or in worshiping Him in visible
things, or indeed for any abuse of them in idolatry of any kind whatsoever. That
is Song of Solomon 149. Now to what end shall we refer this commandment? With
the first commandment, God declared that He alone, and no one beside Him, should
be worshiped: so now He shows us the correct form of worship, in order that He
may draw us away from all superstitions, and carnal ceremonies.

150. Let us proceed.

He adds a warning that He is the Eternal, our God, strong and jealous, visiting
the iniquity of the fathers upon the children of them who hate Him, to the third
and fourth generation.

151. Why does He make mention of His might? To indicate that He has power to
maintain His glory.

152. What is meant by jealousy? That He cannot allow an associate. For as He has
given Himself to us out of His infinite goodness, so He would have us to be
entirely His. And this is the chastity of our souls, to be consecrated and
dedicated to Him. On the other hand it is a spiritual whoredom for us to turn
away from Him to any superstition.

153. How is this to be understood, that He punishes the sin of the fathers on
their children? To give us a greater fear of Him. He says not only that He will
inflict punishment on those who offend Him, but that their offspring also will
be cursed after them.

154. But is it not contrary to the justice of God to punish someone for others?

If we consider the condition of the human race, the question is answered. For by
nature we are all cursed, and we cannot complain of God when He leaves us in
this condition. Moreover as He manifests His grace and love toward His servants
in blessing their children, so this is a testimony to His punishment of the
wicked, when He leaves their seed accursed.

155. What more does He say? To incite us by gentleness, He says that He will
have mercy on all who love Him and observe His commandments, to a thousand
generations.

156. Does He mean that the obedience of a faithful man will save the whole of
his race, even if they are still wicked?

No, but that He will extend His goodness toward the faithful to such an extent,
that in love for them He will make Himself know to their children, not only to
prosper them according to the flesh, but to sanctify them by His Spirit, that He
might make them obedient to His will.

157. But this is not always so.

No. For as the Lord reserves for Himself the freedom to show mercy to the
children of the ungodly, so on the other hand He retains the power to elect or
reject in the generation of the faithful as it seems good to Him (Romans
9:15-22). However, He does this in such a way that men may acknowledge that this
promise is not vain or fallacious (Romans 2:6-10).

158. Why does He mention here a thousand generations, and in regard to
punishment, mention only three or four? To signify that it is His nature to
exercise kindness and gentleness much more than strictness or severity, as He
testifies, when He says that He is ready to show mercy, but slow to anger
(Exodus 34:6-7; Psalms 103:8).

159. Let us come to the third commandment.

Thou shalt not take the name of the Lord thy God in vain.

160. What does this mean?

He forbids us to abuse the name of God, not only in perjury, but also in
superfluous and idle swearing.

161. Can the name of God we used lawfully in oaths?

Yes, when they are necessary, i.e., in order to uphold the truth, when it
requires it, and in maintaining love and concord among us.

162. Does He reprove no other oaths, then those which are a dishonour to God? In
this one case He gives us a general instruction never to utter the name of God
except with fear and humility in order to glorify it. For since it is holy and
honourable, we ought to guard against taking the Name of God in such a way that
we appear to hold it in contempt, or give others occasion to vilify it.

163. How is this to be done? By never thinking or speaking of God and His works
without honour and reverence.

164. What follows? A warning, that He will not hold him guiltless, who takes His
name in vain.

165. Since elsewhere He gives a general warning that He will punish all
transgressors, what is the advantage of this warning?

He wants to declare how highly He regards the glory of His name, explicitly
mentioning that He will not suffer anyone to despise it, so that we may be all
the more careful to hold it in reverence.

166. Let us come to the fourth commandment.

Remember the Sabbath day, to keep it holy. Sis days shalt thou labour, and do
all thy work: But the seventh 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 thy stranger that is within thy gates: For
in six days the Lord made haven and earth, the sea, and all that in them is, and
rested the seventh day, and hallowed it.

167. Does He order us to labour six days a week that may rest on the seventh?
Not precisely, but in allowing us to labour for six days, He excepts the
seventh, on which it is not right to be engaged in work.

168. Does He thus forbid us all work one day a week? This commandment has a
particular reason, for the observance of rest is part of the ceremonies of the
ancient Law, which was abolished at the coming of Jesus Christ.

169. Do you mean that this commandment properly belongs to the Jews, and that it
was given for the time of the Old Testament?

I do, in so far as it is ceremonial.

170. How is that? Is there anything else in it besides the ceremony?

It was given for three reasons.

171. What are they? To represent spiritual rest, in aid of ecclesiastical
polity, and for the relief of servants.

172. What is this spiritual rest?

It is to cease from our own works, that the Lord may work in us.

173. How is that done? By mortifying our flesh, that is, renouncing our own
nature, so that God may govern us by His Spirit.

174. Is this to be done only one day a week? This is to be done continually.
After we have once begun, we must continue all our life.

175. Why, then, is a certain day appointed to represent this?

It is not required that the representation should be altogether identical with
the truth, but it is sufficient that there should be some resemblance.

176. But why is the seventh day appointed rather than any other day? The number
seven implies perfection in Scripture. Thus it is suited to denote perpetuity.
It reminds us also that our spiritual rest is only begun in this life, and will
not be perfect until we depart from this world.

177. But what is meant when our Lord asserts that we must rest as He did?

After having created all His works in six days, He dedicated the seventh to the
contemplation of His works. And in order better to induce us to do this, He set
before us His own example. For nothing is so desirable as to be conformed to
Him.

178. Must we meditate continually on the works of God, or is it sufficient on
one day out of seven?

We must do it every hour, but because of our weakness, one day is specially
appointed. And this is the polity of which I spoke.

179. What order, then, is to be observed on that day? That the people meet to
hear the doctrine of God, to engage in common prayer, and bear witness to their
faith and religion.

180. What do you mean by saying that this commandment is also given to provide
for the relief of servants? To give some relaxation to those who are under the
power of others. And likewise, this tends to maintain a common polity. For
everyone accustoms himself to labour for the rest of the time, when there is one
day for rest.

181. Let us now see how this commandment addresses itself to us. As for the
ceremony, it was abolished, for we have the accomplishment of it in Christ
Jesus.

182. How? Our old man is crucified, through the power of His death, and through
His resurrection we are raised up to newness of life (Romans 6:6).

183. What else is there here for us? That we observe the order constituted in
the Church, to hear the Word of God, to engage in public prayers and in the
Sacraments, and that we do not contravene the spiritual order among the
faithful.

184. And does the figure give us any further benefit?

Yes, indeed. It should lead us to the truth, namely, that being true members of
Christ, we should cease from our own works, and put ourselves under His
government.

185. Let us come to the second table.

It begins, "Honour thy father and thy mother."

186. What do you mean by "honour"? That children be humble and obedient toward
their parents, doing them honour and reverence, helping them and being at their
command, as they are bound.

187. Proceed further.

God adds a promise to the commandment, "That thy days may be prolonged on the
land which the Lord thy God will give thee."

188. What does that mean? That God will give long life to those who honour their
father and mother as they ought.

189. Seeing this life is full of misery, why does God promise man as a favour
that he will live long?

However miserable it may be, life on earth is a blessing from God to the
faithful, if only for this reason, that in it God testifies to His fatherly love
in supporting them in it.

190. Does it follow conversely, that the man who dies prematurely is cursed of
God? By no means. Rather does it sometimes happen that the Lord withdraws from
this world more quickly those whom He loves most.

191. In so doing, how does He fulfill His promise?

All that God promises us in earthly blessings, we must receive under this
condition, viz. that it is expedient for our spiritual salvation. For it would
be poor indeed if that did not precedence.

192. What of those who are rebellious against their father and mother? Not only
will God punish them at the last judgment, but here also God will exercise
judgment on their bodies, it may be by letting them die before their time, or
ignominiously, or in some other way.

193. Does He not speak expressly of the land of Canaan in this promise?

Yes, so far as the children of Israel are concerned, but the term ought to have
a more general meaning for us. For seeing that the earth is the Lord’s, whatever
be the country we inhabit, He assigns it to us for our habitation (Psalms 24:1;
Psalms 89:12; Psalms 115:16).

194. Is that all there is to the commandment?

Though father and mother only are mentioned, nevertheless all superiors are
intended, as the reason is the same.

195. What is the reason? That God has given them pre-eminence; for there is no
authority whether of parents, or princes, or of any others who are over us, but
what God has ordained (Romans 13:1).

196. Repeat the sixth commandment.

Thou shalt not kill.

197. Does it forbid nothing but murder?

Yes, indeed. For seeing it is God who speaks, He gives us law not only for
outward deeds, but primarily for the affections of our heart.

198. You mean then that there is some kind of inward murder which God forbids to
us?

I do: hatred and rancour, and desire to do evil to our neighbor.

199. Is it sufficient for us not to hate or to bear ill will?

No, for in condemning hatred God signifies that He requires us to love our
neighbours and seek their salvation, and all this with true affection and
without simulation.

200. State the seventh commandment.

Thou shalt not commit adultery.

201. What is the essence of this? That all fornication is cursed by God, and
therefore we must abstain from it if we do not want to provoke His anger against
us.

202. Does it not require anything else?

We must always regard the nature of the Lawgiver, who does not halt at the
outward act, but requires the affection of the heart.

203. What more then does it mean?

Since our bodies and our souls are temples of the Holy Spirit (1 Corinthians
3:16, 1 Corinthians 6:15; 2 Corinthians 6:16), we must preserve them in
uprightness. And so we must be chaste not only in deed, but also in desire, word
and gesture. Accordingly no part of us is to be polluted with unchastity.

204. Let us come to the eighth commandment.

Thou shalt not steal.

205. Is it only meant to prohibit the thefts which are punished by justice, or
does it extend further?

It refers to all civil traffic and unscrupulous means of acquiring our
neighbour’s good, whether by violence, or fraud, or in any other kind of way
that God has not allowed.

206. Is it enough to abstain from evil deeds, or is covetousness also included
here?

We must ever return to this, that the Lawgiver is spiritual, that He does not
speak simply of outward thefts, but all schemes, wishes and plans to enrich
ourselves at the expense of our neighbour.

207. What are to do then?

We must do our duty in preserving for every man his own.

208. What is the ninth commandment?

Thou shalt not bear false witness against thy neighbour.

209. Does it forbid perjury in court, or any kind of lying against our
neighbour? In mentioning this one case it gives a general instruction, that we
are not to speak evil of our neighbour falsely, nor by our slanders and lies are
we do him harm in his possessions, or in his reputations.

210. But why does He expressly mention public perjury? That He may give us a
greater abhorrence of this vice of evil speaking and slander, telling us that if
a man accustom himself to slandering and defaming his neighbour, he will soon
descend to perjury in court.

211. Does He only forbid evil speaking, or does He also include evil thinking?

Both of them, for the reason already stated. For whatever it is wrong to do
before men, it is wrong to wish before God.

212. The summarize its meaning.

He enjoins us not to be inclined to misjudge and defame our neighbours, but
rather to esteem them highly, as far as the truth will permit, and to preserve
their good reputation in our speech.

213. Let us come to the last commandment.

Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s
wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor
any thing that is thy neighbour’s.

214. Seeing that the whole law is spiritual, as you have so often said before,
and the other commandments are not only to order outward acts, but also the
affections of the heart, what more is added here? The Lord wished by the other
commandments to rule our affections and will, but here He imposes a law also on
our thoughts which though charged with covetousness and desire, yet stop short
of an active intention.

215. Do you mean that the least temptation that enters into the thought of a
believer is sin, even though he resists it and does not consent to it?

It is certain that all evil thoughts proceed from the infirmity of our flesh,
even though we do not consent to them. But I say that this commandment speaks of
concupiscence which tickles and pierces the heart of man, without bringing him
to a deliberate purpose.

216. You say then that the evil affections which involve a definite act of will
or resolution are already condemned, but now the Lord requires of us such
integrity, that no wicked desire may enter our hearts, to solicit and incite
them to evil. That is right.

217. Can we now give a short summary of the whole law?

We can, reducing it to two articles---the first of which is that we are to love God with all our heart, and with all our soul, and with all our strength; the second that we love our neighbours as ourselves.

218. What is meant by the love of God? To love Him as God is to have and hold
Him as Lord, Saviour and Father, and this requires reverence, honour, faith, and
obedience along with love.

219. What does "with all our heart" signify, and "with all our soul, and with
all our strength?

Such a zeal and such a vehemence, that there is in us no desire, no will, no
intention and no thought, contrary to this love.

220. What is the meaning of the second article? As we are by nature prone to
love ourselves, that this affection overcomes all others, so love to our
neighbour should be so predominant in our hearts, as to direct and govern us,
and be the rule of all our thoughts and actions.

221. What do you understand by "our neighbours"? Not only our parents and
friends, or those acquainted with us, but also those who are unknown to us, and
even our enemies.

222. But what connection do they have with us? That which God has placed among
all men on earth, and is so inviolable, that it cannot be abolished by the
malice of any man.

223. You say, then, that if any man hate us, the blame is his own, and yet
according to the order of God, he does not cease to be our neighbour, and we are
to regard him as such?

It is Song of Solomon 224. Seeing that the law of God comprises the form of
worshiping Him aright, should not the Christian man live according to its
command?

Yes indeed. But there is some infirmity in us, so that no man acquits himself
perfectly in it.

225. Why then does the Lord require a perfection which is beyond our ability?

He requires nothing which we are not bound to perform. Nevertheless, provided we
take care to conform our life to what we are told here, although we are very far
from reaching perfection, the Lord does not impute our faults to us.

226. Do you speak of all men in general, or of believers only?

He who is not yet regenerated by the Spirit of God cannot begin to do the least
of the commandments. Moreover, even if a person could be found who had fulfilled
some part of the law, he would not acquit himself before God, for our Lord
pronounces that all those who have not fulfilled all the things contained in it,
will be accursed (Deuteronomy 27:26; Galatians 3:10).

227. Hence we must conclude that the law has a two-fold office, in accordance
with the fact that there are two classes of men.

Yes, in regard to unbelievers it seems but to convict and make them inexcusable
before God (Romans 3:3). And this is what Paul says, that it is the ministry of
death, and condemnation (2 Corinthians 3:6, 2 Corinthians 3:9). In regard to
believers, it has a very different use.

228. What?

First, in that it shows them that they cannot justify themselves by their works,
it humbles them and disposes them to seek their salvation in Jesus Christ
(Romans 3:3). Secondly, inasmuch as it requires of them much more than they are
able to perform, it admonishes them to pray unto the Lord, that He may give them
strength and power (Galatians 4:6), and at the same time reminds them of their
perpetual quilt, that they may not presume to be proud. Thirdly it is a kind of
bridle, by which they are kept in the fear of God.

229. We say then that although during this mortal life we will never fulfill the
Law, such perfection is not required of us in vain, for it shows us the mark at
which we ought to aim, that each of us, according to the grace God has bestowed
on him, may strive continually to press toward it, and to advance day by day.
That is as I understand it.

230. Do we not have perfect rule of goodness in the Law?

Yes, and therefore God demands nothing from us, but to follow it; and, on the
other hand, repudiates and rejects all that a man undertakes to do beyond what
it contains. The only sacrifice He requires is obedience (1 Samuel 15:22;
Jeremiah 7:21-23).

231. What is the purpose then of all the admonitions, reproofs, commandments,
and exhortations made both by Prophets and Apostles?

They are nothing else than declarations of the Law, leading us into obedience to
it rather than turning us away from it.

232. But nothing is said about particular vocations? When it is said that we are
to render to every one his due, we may well infer what the duty of each is in
his own vocation. Moreover as we have already said, this is expounded for us in
the whole of Scripture, for what the Lord has set down in this summary, He
treats of there, and with much fuller teaching.


========================================================================
  CHAPTER 3: 1541 - (PART 3) - PRAYER
========================================================================

III. Prayer

233. Since we have spoken sufficiently of the service of God, which is the
second part of His worship, let us now speak of the third part.

We said it was the invocation of God in all our needs.

234. Do you think that He alone is to be invoked?

Yes, for He requires this as the worship proper to His Deity.

235. If it is so, in what way is it legitimate for us to ask the aid of men?

There is a great difference between these two things. For we call upon God to
protest that we expect no good but from Him, and that we have no refuge
elsewhere, and yet we ask the assistance of men, as far as He permits, and has
given them the power and means of helping us.

236. You mean that when we seek the succour of men, there is nothing to prevent
our calling upon God alone, seeing that we do not put our reliance on them, and
do not seek their aid except in so far as God has ordained them to be ministers
and dispensers of His blessings, in order to assist us. That is true. And
indeed, every benefit that comes to us we should take as coming from God
Himself, as in truth it is He who sends it to us by their hands.

237. Nevertheless, should we not give thanks to men for the kindness which they
do to us?

Certainly, if only for the reason that God honours them by communicating His
blessings to us through their hands, for in this way He lays us under obligation
to Him, and wishes us to be mindful of them.

238. Can we not conclude from this that it is wrong to invoke angels, and saints
who have departed from this world?

Yes, indeed; for God has not assigned to saints this office of aiding and
assisting us. And in regard to angels, though He employs their ministry for our
salvation, nevertheless He does not wish us to invoke them, nor to address
ourselves to them.

239. You say, then, that all that conflicts with the order instituted by the
Lord, contravenes His will?

Yes, for it is a sure sign of infidelity if we are not contented with what the
Lord gives to us. Moreover, if instead of having a refuge in God alone, in
obedience to His command, we have recourse to them, putting something of our
reliance on them, we fall into idolatry, seeing we transfer to them that which
God has reserved for Himself.

240. Let us now speak of the way of prayer to God. Is it sufficient to pray with
the tongue, or does prayer require also the spirit and the heart? The tongue is
not always necessary, but there must be understanding and affection.

241. How will you prove that?

Since God is Spirit, He always requires the heart, and especially in prayer, in
which we enter into communication with Him, wherefore He promises to be near to
those only who call upon Him in truth (Psalms 145:18). On the other hand, He
curses all who pray to Him in hypocrisy, and without affection (Isaiah
29:13-14).

242. All prayers, then, made only with the mouth are vain? Not only vain, but
also displeasing to God.

243. What kind of affection should we have in prayer?

First, that we feel our misery and poverty, and that this feeling should beget
sorrow and anguish in us. Secondly, that we have an earnest desire to obtain
grace from God. This desire will also kindle our hearts, and engender in us an
ardent longing to pray.

244. Does this derive from our nature, or from the grace of God?

Here God must come to our aid, for we are too dull, but the Spirit of God helps
us with groanings that cannot be uttered, and forms in our hearts the affection
and zeal that God requires, as Paul says (Romans 8:26; Galatians 4:6).

245. Does this mean that we have not to incite and urge ourselves to pray? By no
means. On the contrary, when we do not feel such a disposition within us we
should beseech the Lord to put it into us, so as to make us capable and fit to
pray as we ought.

246. You do not, however, mean that the tongue is quite useless in prayer? Not
at all, for sometimes it helps the mind, sustaining and keeping it from being
drawn away from God so easily. Besides, since more than all the other members it
was formed to the glory of God, it is very reasonable that it should be employed
by all means for this purpose. Moreover, the zeal of the heart by its own ardour
and vehemence often constrains the tongue to speak quite spontaneously.

247. If so, what about prayer in an unknown tongue?

It is a mockery of God, and a perverse hypocrisy (1 Corinthians 14:14).

248. But when we pray to God, is it a venture in which we do not know whether we
will succeed or not? Or ought we to be certain that our praying will be heard?
The ground of our prayers should always be, that they will received by God, and
that we shall obtain what we request as far is it is expedient for us. And
therefore St. Paul says that true prayer comes from faith (Romans 10:14). For if
we have no reliance upon the goodness of God, it will be impossible for us to
call upon Him in truth.

249. And what of those who doubt, not knowing if God hears or not? Their prayers
are utterly void, since they have no promise, for He says that whatever we ask,
believing, we shall receive (Matthew 21:22; Mark 11:24).

250. It remains to learn how and in whose name we can have the boldness to
present ourselves before God, seeing that we are so unworthy in ourselves.

First we have promises on which we must rest, without considering our worthiness
(Psalms 50:15; Psalms 91:3; Psalms 145:18; Isaiah 30:15; Isaiah 65:24; Jeremiah
29:12; Joel 3:5). Secondly, if we are children of God, He induces and urges us
by His Holy Spirit to betake ourselves to Him familiarly, as to our Father
(Matthew 9:2, Matthew 9:22; etc.). And lest we, who are poor worms of the earth,
and miserable sinners, should be afraid to appear before His glorious majesty,
He gives us our Lord Jesus Christ as a Mediator (1 Timothy 2:5; Hebrews 4:16; 1
John 2:1), that through Him we may have access and have no doubt of finding
grace.

251. Do you understand that we are to call upon God only, in the Name of Jesus
Christ?

I understand so, for we have an express commandment about this. And in it we are
promised that by His intercession our requests will be heard (John 14:13).

252. It is not, then, temerity or foolish presumption on our part, if we presume
to address God personally, seeing that we have Jesus Christ for our Advocate,
and if we set Him before us, that God may for His sake be gracious to us and
accept us?

No, for we pray as it were by His mouth, since He gives us entrance and
audience, and intercedes for us (Romans 8:34).

253. Let us now speak of the substance of our prayers. Can we ask for all that
comes into our mind, or is there a certain rule to be observed about it?

If we followed our fantasy, our prayers would be very badly ordered. We are so
ignorant that we cannot judge what it is good to ask: Moreover, all our desires
are so intemperate that it is necessary that we should not give them a loose
rein.

254. What is to be done, then? That God Himself should instruct us, according to
what He knows to be expedient; that we do nothing but follow Him, as if He were
leading us by the hand.

255. What instructions has He given?

He has given us ample instructions throughout Scripture; but that we may address
ourselves the better to a definite end, He has given us a form in which He has
briefly comprehended everything that is legitimate and expedient for us to pray
for.

256. Repeat it. Our Lord Jesus Christ, being asked by His Disciples to teach
them how to pray, answered that they should pray thus (Matthew 6:9-13; Luke
11:1-4): "Our Father, which art in heaven, hallowed by thy name. Thy kingdom
come. Thy will be done, as it is in heaven. Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors. And lead us not into
temptation; but deliver us from evil: For thine is the kingdom, and the power,
and the glory, for ever. Amen."

257. To make it easier to understand, tell me how many sentences it contains.

Six, of which the first three concern the glory of God alone, without any
reference to ourselves; the other three are for us, and concern our blessing and
profit.

258. Are we then to ask God for anything from which no benefit redounds to us?

It is true that God, by His infinite goodness, so arranges and orders things,
that nothing tends to the glory of His Name without being also salutary to us.
Therefore, when His name is sanctified, He turns it to our sanctification; when
His Kingdom comes, we are, in a way, sharers in it. But in desiring and asking
all these things, we ought to have regard only for His glory, without thinking
of ourselves, or seeking our own profit.

259. According to what you say, the first three of these requests are expedient
for us, and yet they ought not to be made with any other intention that of
desiring that God may be glorified.

It is so. And similarly, although the last three requests are appointed as
prayers for what is expedient to us, yet even in them we ought to seek the glory
of God, so that it may be the end of all our desires.

260. Let us come to the exposition. And before we go any further, why is God
called our Father, rather than by some other name?

(Matthew 7:11).

262. Can we not prove from this very Name, what has been said, viz. that prayer
should be grounded on the intercession of Jesus Christ?

Yes, certainly. For God does not acknowledge us as His children, except in so
far as we are members of His Song of Solomon 263. Why do you not call God your
God, but call Him our Father together?

Each believer may indeed call Him his own Father, but in this formula Jesus
Christ instructs us to pray together, to remind us that in our prayers we are to
exercise charity towards our neighbours, and not only to care for ourselves.

264. What is meant by the clause "who art in heaven"?

It is just the same as if I were to call Him exalted, mighty, incomprehensible.

265. To what end, and for what reason? That when we call upon Him, we may learn
to lift our thoughts on high, and not to have any carnal or earthly thoughts of
Him, not to measure Him by our apprehension, nor to subject Him to our will, but
to adore His glorious Majesty in humility. It teaches us also to have more
reliance on Him, since He is Governor and Master of all.

266. Now expound the first petition. The Name of God is His renown, with which
He is celebrated among men. We pray then that His glory may be exalted above
all, and in all things.

267. Do you think that His glory can increase or decrease? Not in itself. But
this means that it may be manifested, as it ought to be, that all the works
which God performs may appear glorious, as indeed they are, so that He Himself
may be glorified in every way.

268. What do you understand by the Kingdom of God in the second petition?

It consists principally of two things: that He leads His own, and governs them
by His Spirit, and on the other hand casts down and confounds the reprobate who
refuse to subject themselves to His rule, and so makes it clear that there is no
power which can resist His power.

269. In what sense do you pray that this Kingdom may come? That day by day the
Lord may increase the numbers of the faithful, that day by day He may
increasingly bestow His graces upon them, until He has filled them completely;
moreover, that He cause His truth to shine more and more and manifest His
justice, so that Satan and the powers of darkness may be put to confusion, and
all iniquity be destroyed and abolished.

270. Is that not taking place today?

Yes indeed---in part, but we pray that it may continually increase and advance, until at last it comes to its perfection in the day of judgment, in which God alone will be exalted, and ever creature will be humbled before His Majesty, and He will be all in all (1 Corinthians 15:28).

271. What do you mean by asking that the will of God may be done?

(Deuteronomy 8:3, Deuteronomy 8:17).

277. Why do you call it yours, when you ask God to give it to you?

(Job 9:3). Thus the only refuge we may have is in His mercy.

282. How do you think that such remission is granted to us?

(Romans 7:23), but He gives us strength to resist, sustains us by His hand,
takes us into His safe keeping, to defend and lead us.

290. How is this done?

(1 Peter 5:8). We are so feeble and frail that he would immediately overcome us,
if God did not fortify us, that we might be victorious over him.

292. What does the word "temptation" signify?


========================================================================
  CHAPTER 4: 1541 - (PART 4) - THE WORD AND SACRAMENTS
========================================================================

IV. The Word and Sacraments 296. It is time to come to the fourth part of
worship we are to render to God.

We said that this consists in acknowledging with the heart and confirming with
the mouth that God is the author of all good, that thereby we may glorify Him.

297. Has He given us any rule for this?

All the praises and thanksgivings contained in Scripture ought to be our rule
and guide.

298. Is there nothing regarding this in the Lord’s Prayer?

Yes there is, for when we pray that His name may be hallowed, we pray that He
may be glorified in all His works, as indeed He is--that He may be praised for
His justice when He punishes, for His mercy when He pardons, and for His
faithfulness when He fulfils His promises; in short, that there is nothing in
which His glory does not shine forth. This is to ascribe to Him the praise for
all blessing.

299. What shall we infer from all that we have said?

What truth itself tells us, and was stated at the outset, viz. that this is
eternal life to know one true God the Father, and Jesus Christ whom He has sent
(John 17:3)--to know Him, I say, in order that we may worship Him aright, that
He may be not only our Master, but also our Father and Saviour, and we be in
turn His children and servants, and a people dedicated to His glory.

300. How can we attain to such a blessedness? For this end God has left us His
holy Word, which is, as it wee, an entry into His heavenly Kingdom.

301. Where do you find this Word?

It is comprised for us in the Holy Scriptures.

302. How are we to use it in order to profit by it? By receiving it with the
full consent of our conscience, as truth come down from heaven, submitting
ourselves to it in right obedience, loving it with a true affection by having it
imprinted in our hearts, we may follow it entirely and conform ourselves to it.

303. Is all this within our own power?

None of it; but God works them in us in this way by His Holy Spirit.

304. But are we not to take trouble and be diligent, and zealously strive by
hearing and reading its teaching, as it is declared to us?

Yes, indeed: first each one of us in particular ought to study it: and above
all, we are frequently to attend the sermons in which this Word is expounded in
the Assembly of the Christians.

305. Do you mean that it is not enough for people to read it privately at home,
without altogether hearing its teaching in common? That is just what I mean,
while God provides the way for it.

306. Why do you say that?

Because Jesus Christ has established this order in His Church (Ephesians 4:11),
and He has declared this to be the only means of edifying and preserving it.
Thus we must keep ourselves to it and not be wiser than our Master.

307. Is it necessary, then, that there should be pastors?

Yes; and that we should hear them, receiving the teaching of the Lord in
humility by their mouth. Therefore whoever despises them and refuses to hear
them, rejects Jesus Christ, and separates himself from the fellowship of the
faithful (Matthew 10:40Luke 10:16).

308. But is it enough to have been instructed by them once, or ought he to
continue to do this?

It is little to have begun, unless you go on to persevere. We must continue to
be disciples of Christ right to the end. But He has ordained the ministers of
the Church to teach in His Name.

309. Is there no other means than the Word by which God communicates Himself to
us? To the preaching of His Word He has conjoined the Sacraments.

310. What is a Sacrament? An outward attestation of the grace of God which, by a
visible sign, represents spiritual things to imprint the promises of God more
firmly in our hearts, and to make us more sure of them.

311. What? Does a visible and natural sign have this power to assure the
conscience?

No, not of itself, but in so far as it is ordained of God for this end.

312. Seeing it is the proper office of the Holy Spirit to seal the promises of
God in our hearts, how do you attribute this to the Sacraments?

There is a great difference between the one and the other. The Spirit of God in
very truth is the only One who can touch and move our hearts, enlighten our
minds, and assure our consciences; so that all this ought to be judged as His
own work, that praise may be ascribed to Him alone. Nevertheless, the Lord
Himself makes use of the Sacraments as inferior instruments according as it
seems good to Him, without in any way detracting from the power of the Holy
Spirit.

313. You think, then, that the efficacy of the Sacraments does not consist in
the outward element, but proceeds entirely from the Spirit of God?

Yes; for the Lord is pleased to work by these instruments which He has
instituted: without detracting from His own power.

314. And what moves God to do that? For the alleviation of our weaknesses. If we
were spiritual by nature, like the angels, we could behold God and His graces.
But as we are bound up with our bodies, it is needful for us that God should
make use of figures to represent to us spiritual and heavenly things, for
otherwise we could not comprehend them. At the same time, it is expedient for us
to have all our senses exercised in His Holy promises, in order to confirm us in
them.

315. Since God has introduced the Sacraments to meet our need, it would be
arrogance and presumption to think that we could dispense with them.

Certainly: hence he who voluntarily abstains from using them thinks that he has
no need of them, condemns Jesus Christ, rejects His grace, and quenches His Holy
Spirit.

316. But what assurance of grace can the Sacraments give, seeing that good and
bad both receive them?

Although the unbelievers and the wicked make of none effect the grace offered
them through the Sacraments, yet it does not follow that the proper nature of
the Sacraments is also made of non effect.

317. How, then, and when do the Sacraments produce this effect? When we receive
them in faith, seeking Jesus Christ alone and His grace in them.

318. Why do you say that we must seek Jesus Christ in them?

I mean that we are not to be taken up with the earthly sign so as to seek our
salvation in it, nor are we to imagine that it has a peculiar power enclosed
within it. On the contrary, we are to employ the sign as a help, to lead us
directly to the Lord Jesus, that we may find in Him our salvation and all our
well-being.

319. Seeing that faith is required, why do you say that they are given to
confirm us in faith, to assure us of the promises of God?

It is not sufficient for faith once to be generated in us. It must be nourished
and sustained, that it may grow day by day and be increased within us. To
nourish, strengthen, and increase it, God gives us the Sacraments. This is what
Paul indicates when he says that they are used to seal the promises of God in
our hearts (Romans 4:11).

320. But is it not a sign of unbelief when the promises of God are not firm
enough for us, without support?

It is a sign of the smallness and weakness of faith, and such is indeed the
faith of the children of God, who do not, however, cease to be faithful,
although their faith is still imperfect. As long as we live in this world some
elements of unfaithfulness remain in our flesh, and therefore we must always
advance and grow in faith.

321. How many Sacraments are there in the Christian Church?

There are only two Sacraments common to all which the Lord Jesus has instituted
for the whole company of the faithful.

322. What are they?

Baptism and the Holy Supper.

323. What likeness and difference is there between them?

Baptism is for us a kind of entrance into the Church of God, for it testifies
that instead of our being strangers to Him, God receives us as members of His
family. The Supper testifies that God as a good Father carefully feeds and
refreshes the members of His household.

324. That the meaning may be more clear to us, let us treat of them separately.
First, what is the meaning of Baptism?

It consists of two parts. The Lord represents to us in it, first, the
forgiveness of our sins (Ephesians 5:26-27) and, secondly, our regeneration or
spiritual renewal (Romans 6:4).

325. What resemblance has water with these things in order to represent them?
The forgiveness of sins is a kind of washing, by which our souls are cleansed
from their defilements, just as the stains of the body are washed away by water.

326. What about the other part? The beginning of our regeneration and its end is
our becoming new creatures, through the Spirit of God. Therefore the water is
poured on the head as a sign of death, but in such a way that our resurrection
is also represented, for instead of being drowned in water, what happens to us
is only for a moment.

327. You do not mean that the water is a washing of the soul. By no means, for
that pertains to the blood of Christ alone, which was shed in order to wipe away
all our stains and render us pure and unpolluted before God (1 John 1:7; 1 Peter
1:19). This is fulfilled in us when our consciences are sprinkled by the Holy
Spirit. But by the Sacrament that is sealed to us.

328. Do you think that the water is only a figure to us?

It is such a figure that the reality is conjoined with it, for God does not
promise us anything in vain. Accordingly it is certain that in Baptism the
forgiveness of sins is offered to us and we receive it.

329. Is this grace fulfilled indiscriminately in all?

No, for some make it of no effect by their perversity. Nevertheless, the
Sacrament loses nothing of its nature, although none but believers feel its
efficacy.

330. From what does regeneration get its power? From the death and resurrection
of Christ. His death has had this effect, that through it our old Adam is
crucified, and our evil nature is, as it were, buried, so that it no longer has
the strength to rule over us. And the renewal of our life, in obedience to the
righteousness of God, derives from the resurrection of Christ.

331. How is this grace applied to us in Baptism? In it we are clothed with Jesus
Christ, and receive His Spirit, provided that we do not make ourselves unworthy
of the promises given to us in it.

332. What is the proper use of Baptism on our part?

It consists in faith and in repentance. That is, assurance that we have our
spiritual purity in Christ, and in feeling within us, and declaring to our
neighbours by our works, that His Spirit dwells in us to mortify our natural
desires and bring us to follow the Will of God.

333. If this is required, how is it that we baptize infants?

It is not said that faith and repentance should always precede the reception of
the Sacrament, but they are only required from those who are capable of them. It
is sufficient, then, if infants produce and manifest the fruit of their Baptism
after they come to the age of discretion.

334. Can you show that there is nothing inconsistent in this?

Circumcision was also a Sacrament of repentance, as Moses and the prophets
declare (Deuteronomy 10:16; Deuteronomy 30:6; Jeremiah 4:4); and was a Sacrament
of faith, as St. Paul says (Romans 4:11-12). And yet God has not excluded little
children from it.

335. But can you show that they are now admitted to Baptism for the same reason
as in the case of circumcision?

Yes, for the promises which God anciently gave to His people of Israel are now
extended to the whole world.

336. But does it follow from this that we are to use the sign also? That becomes
evident when everything is considered. Jesus Christ has not made us partakers of
His grace, which formerly had been bestowed on the people of Israel, in order to
diminish it in us, or make it more obscure, but rather to manifest it and to
bestow it upon us in increased abundance.

337. Do you reckon that if we denied Baptism to little infants, the grace of God
would then be diminished by the coming of Christ?

Yes; for the sign of the bounty and mercy of God toward our children, which they
had in ancient times, would be wanting in our case, the very sign which
ministers so greatly to our consolation, and to confirm the promise already
given in the Command.

338. You mean then that since God in ancient times declared Himself to be the
Saviour of little infants, and wanted to have this promise sealed on their
bodies by an external Sacrament, it is right that confirmation of it should not
be less after the advent of Christ, since the same promise remains and indeed is
more clearly attested by the Word and ratified in action.

Yes. And besides, since it is quite evident that the power and the substance of
Baptism pertain to little children, to deny them the sign, which is inferior to
the substance, would be to do them injury.

339. On what conditions should we baptize little children? As a sign and
testimony that they are heirs of God’s blessing promised to the seed of the
faithful, that when they come of age they are to acknowledge the truth of their
Baptism, in order to derive benefit from it.

340. Let us speak of the Supper. And, first, what is its signification? Our Lord
instituted it to assure us that by the communication of His body and blood, our
souls are nourished, in the hope of eternal life.

341. But why does the Lord represent His body by the bread and His blood by the
wine? To signify that as it is the particular virtue of bread to nourish our
bodies, to refresh and sustain us in this mortal life, so it pertains to His
body to act toward our souls, i.e., in nourishing and quickening them
spiritually, so His blood is our joy, our refreshing and our spiritual strength.

342. Do you mean that we must truly communicate in the body and blood of the
Lord?

I understand so. But since the whole affiance of our salvation rests in the
obedience which He has rendered to God, His Father, in order that it may be
imputed to us as if it were ours, we must possess Him: for His blessings are not
ours, unless He gives Himself to us first.

343. But did He not give Himself to us when He exposed Himself to death, to
reconcile us to God His Father, and deliver us from damnation? That is true; but
it is not enough for us unless we receive Him, in order that we may feel in
ourselves the fruit and the efficacy of His death and passion.

344. Is not the way to receive Him by faith?

Yes. Not only in believing that He died and rose again, in order to deliver us
from eternal death, and acquire life for us, but also that He dwells in us, and
conjoined with us in a union as the Head with the members, that by virtue of
this conjunction He may make us partakers of all His grace.

345. Does this communion take place apart from the Supper alone?

Yes, indeed, we have it through the Gospel, as St. Paul declares (1 Corinthians
1:9): in that the Lord Jesus Christ promises us in it, that we are flesh of His
flesh and bone of His bone (Ephesians 5:30), that He is that living bread which
came down from heaven to nourish our souls (John 6:51), and that we are one with
Him, as He is one with the Father (John 17:21).

346. What is the blessing that we have in the Sacrament, and what more does it
minister to us? This communion is more abundantly confirmed in us, ratified as
it were, for although Jesus Christ is truly communicated to us both by Baptism
and by the Gospel, nevertheless this only in part, and not fully.

347. What then fully do we have through the sign of the bread? That the body of
the Lord Jesus which was once offered to reconcile us to God, is now given to
us, to certify to us that we have part in this reconciliation.

348. What do we have in the sign of the wine? That the Lord Jesus, who once shed
His blood in payment and satisfaction for our offences, gives it to us to drink,
that we may have no doubt at all of receiving its fruit.

349. According to your replies, the Supper takes us back to the death and
passion of Jesus Christ, that we may communicate in its virtue?

Yes, for then the unique and perpetual sacrifice was offered for our redemption.
Therefore there remains for us nought but to enjoy it.

350. The Supper, then, was not instituted in order to offer up the body of Jesus
the Son to the Father?

No, for this office pertains to none but Him alone, since He is the eternal
Priest (Hebrews 5:5). But He commands us only to receive His body, not to offer
it (Matthew 26:26).

351. Why is there a double sign? Our Lord has appointed it for the sake of our
weakness, in order to teach us that He is not only food to our souls, but drink
also, so that we may seek our nourishment wholly and entirely in Him, and not
elsewhere.

352. Should all men equally use the second sign, that is the chalice?

Yes, this is according to the commandment of Jesus Christ, against which nothing
is to be attempted.

353. Do we have in the Supper simply the testimony of the things already
mentioned, or are they truly given to us in it?

See that Jesus Christ is the Truth, there can be no doubt that the promises
which He made at the Supper, are actually fulfilled in it, and that what He
figures in it is made true. Thus in accordance with what He promises and
represents in the Sacrament, I do not doubt that He makes us partakers of His
very substance, in order to unite us with Himself in one life.

354. But how can this be, when the body of Jesus Christ is in heaven, and we are
pilgrims on this earth? By the incomprehensible power of His Spirit, who
conjoins things separated by distance.

355. You do not think, then, either that the body is enclosed in the bread, or
the blood in the chalice?

No. On the contrary, in order to have the reality of the Sacraments, we must
lift up our hearts on high to heaven, where Jesus Christ is in the glory of His
Father, from whence we expect Him in our redemption, and do not seek Him in
these corruptible elements.

356. You understand, then, that there are two things in this Sacrament, material
bread and wine, which we see by the eye, handle by the hands, and perceive by
the taste, and Jesus Christ by whom our souls are inwardly nourished?

Yes, but in such a way that we have in it also a testimony and a kind of pledge
for the resurrection of our bodies, in that they are made partakers in the sign
of life.

357. What is the right use of this Sacrament? That which St. Paul declares,
namely that a man examine himself before he approach to it (1 Corinthians
11:28).

358. In what is he to examine himself?

Whether he is a true member of Jesus Christ.

359. By what sign can he know this?

If he has a true faith and repentance, if he loves his neighbour in true
charity, and is not tainted by hatred or rancour or discord.

360. But is it necessary to have perfect faith and charity?

Both should be entire and unfeigned, but to have such a perfection, from which
nothing is wanting, will not be found among men. Moreover the Supper would have
been instituted in vain if no one could receive it unless he were entirely
perfect.

361. Imperfection, then, does not prevent us from approaching it. On the
contrary, the Supper would be of no use to us, if we were not imperfect. It is
an aid and support for our weakness.

362. Do these two Sacraments not serve another end?

Yes, they do. They are also signs and marks of our profession. That is to say,
by them we declare that we are of the people of God, and make confession of our
Christianity.

363. How ought we to judge a man who never wishes to use it?

He could not be regarded as a Christian, for in so doing he refuses to confess
himself as such, and tacitly, as it were, disavows Jesus Christ.

364. Is it sufficient to receive each once?

Baptism is only ordered to be received once, and may not lawfully be repeated.
But this is not so with the Supper.

365. What is the reason for that? By Baptism God introduces and receives us into
His Church. After He has received us, He signifies by the Supper that He wishes
continually to nourish us.

366. To whom does it belong truly to baptize and administer the Supper? To those
who are publicly charged to teach in the Church. For the preaching of the Word
and the distribution of the Sacraments are things conjoined.

367. Is there any certain proof for this?

Yes, indeed. Our Lord specially charged His Apostles to baptize as well as to
preach (Matthew 28:19). In regard to the Supper. He ordered all to follow His
example. Moreover He performed the office of a minister in order to give it to
others.

368. But ought pastors, who are appointed to dispense the Sacraments, to admit
without discretion all who present themselves there? In regard to Baptism, as it
is administered today only to infants, there is no need for discrimination; but
in the Supper the minister ought to take heed not to give it to a man whom he
recognizes to be entirely unworthy.

369. Why so?

Because it would pollute and dishonour the Sacrament.

370. But our Lord admitted Judas to the Supper, impious though he was? His
iniquity was still hidden, and although our Lord knew it, yet it was not evident
to all.

371. What then is to be done with hypocrites? The minister cannot exclude them
as unworthy, but must wait until God has revealed their iniquity.

372. But what if he knows or has been warned that someone is unworthy? That
would not be sufficient to exclude him, unless there were a legitimate
investigation and decision of the Church.

373. Then there ought to be some order and polity regarding this.

Yes, if the Church is to be well ordered. Some persons must be appointed to
watch out for the offences that may be committed. And they, with the authority
of the Church, should refuse communion to those who are quite unfit, and to whom
communion cannot be given without dishonouring God and scandalizing the
faithful.


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  CHAPTER 5: 1545 - (INTRO)
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CATECHISM OF THE CHURCH OF GENEVA, BEING A FORM OF INSTRUCTION FOR CHILDREN THE
DOCTRINE OF CHRIST.

DEDICATION.

JOHN CALVIN TO THE FAITHFUL MINISTERS OF CHRIST THROUGHOUT EAST FRIESLAND, WHO
PREACH THE PURE DOCTRINE OF THE GOSPEL.

Seeing it becomes us to endeavor by all means that unity of faith, which is so
highly commended by Paul, shine forth among as, to this end chiefly ought the
formal profession of faith which accompanies our common baptism to have
reference. Hence it were to be wished, not only that a perpetual consent in the
doctrine of piety should appear among all, but also that one Catechsim were
common to all the Churches. But as, from many causes, it will scarcely ever
obtain otherwise than that each Church shall have its own Catechism, we should
not strive too keenly to prevent this; provided, however, that the variety in
the mode of teaching is such, that we are all directed to one Christ, in whose
truth being united together, we may grow up into one body and one spirit, and
with the same mouth also proclaim whatever belongs to the sum of faith.
Catechists not intent on this end, besides fatally injuring the Church, by
sowing the materials of dissension in religion, also introduce an impious
profanation of baptism. For where can any longer be the utility of baptism
unless this remain as its foundation - that we all agree in one faith?

Wherefore, those who publish Catechisms ought to be the more carefully on their
guard, by producing anything rashly, they may not for the present only, but in
regard to posterity also, do grievous harm to piety, and inflict a deadly wound
on the Church. This much I wished to premise, as a declaration to my readers,
that I myself too, as became me, have made it my anxious care not to deliver any
thing in this Catechism of mine that is not agreeable to the doctrine received
among all the pious. This declaration will not be found vain by those who will
read with candor and sound judgment. I trust I have succeeded at least so far
that my labor, though it should not satisfy, will be acceptable to all good men,
as being in their opinion useful. In writing it in Latin, though some perhaps
will not approve of the design, have been influenced by many reasons, all of
which it is of no use to detail at present. I shall only select such as seem. to
me sufficient to obviate censure.

First, In this confused and divided state of Christendom, I judge it useful that
there should be public testimonies, whereby churches which, though widely
separated by space, agree in the doctrine of Christ, may mutually recognize each
other. For besides that this. tends not a little to mutual confirmation, what is
more to be desired than that mutual congratulations should pass between them,
and that they should devoutly commend each other to the Lord? With this view,
bishops were wont in old time, when as yet consent in faith existed and
flourished among all, to send Synodal Epistles beyond sea, by which, as a kind
of badges, they might maintain sacred communion among the churches. How much
more necessary is it now, in this fearful devastation of the Christian world,
that the few churches which duly worship God, and they too scattered and hedged
round on all sides by the profane synagogues of Antichrist, should mutually give
and receive this token of holy union, that they may thereby be incited to that
fraternal embrace of which I have spoken? But if this is so necessary in the
present day, what shall our feelings be concerning posterity, about which I am
so anxious, that I scarcely dare to think? Unless God miraculously send help
from heaven, I cannot avoid seeing that the world is threatened with the
extremity of barbarism. I wish our children may not shortly feel, that this has
been rather a true prophecy than a conjecture. The more, therefore, must we
labor to gather together, by our writings, whatever remains of the Church shall
continue, or even emerge, after our death. Writings of a different class will
show what were our views on all subjects in religion, but the agreement which
our churches had in doctrine cannot be seen with clearer evidence than from
catechisms. For therein will appear, not only what one man or other once taught,
but with what rudiments learned and unlearned alike amongst us, were constantly
imbued from childhood, all the faithful holding them as their formal symbol of
Christian communion. This was indeed my principal reason. for. publishing this
Catechism. A second reason, which had no little weight with me, was, because I
heard that it was desired by very many who hoped it would not be unworthy of
perusal. Whether they are right or wrong in so judging is not mine to decide,
but it became me to yield to their wish. Nay, necessity was almost laid upon me,
and ! could not with impunity decline it. For having seven years before
published a brief summary of religion, under the name of a Catechism, I feared
that if I did not bring forward this one, I should cause (a thing ! wished not)
that the former should on the other hand be excluded. Therefore if I wished to
consult the public good, it behooved me to take care that this one which I
preferred should occupy the ground.

Besides, I deem it of good example to testify to the world, that we who aim at
the restitution of the Church, are everywhere faithfully exerting ourselves, in
order that, at least, the use of the Catechism which was abolished some
centuries ago under the Papacy, may now resume its lost rights. For neither can
this holy custom be sufficiently commended for its utility, nor can the :Papists
be sufficiently condemned for the flagrant corruption, by which they not only
set it aside, by converting it into puerile trifles, but also basely abuse it to
purposes of impure and impious superstition. That spurious Confirmation, which
they have substituted in its stead, they deck out like a harlot, with great
splendor of ceremonies, and gorgeous shows without number; nay, in their wish to
adorn it, they speak of it in terms of execrable blasphemy, when they give out
that it is a sacrament of greater dignity than baptism, and call those only half
Christians who have not been besmeared with their oil. Meanwhile, the whole
proceeding consists of nothing but theatrical gesticulations, or rather the
wanton sporting of apes, without any skill in imitation. To you, my very dear
brethren in the Lord, I have chosen to inscribe this work, because some of your
body, besides informing me that you love me, and that the most of you take
delight in my writings, also expressly requested me by letter to undertake this
labor for their sake. Independently of this, it would have been reason
sufficient, that what I learned of you long ago, from the statement of grave and
pious men, had bound me to you with my whole soul. I now ask what I am confident
you will of your own accord do - have the goodness to consult for the utility of
this token of my goodwill towards you! Farewell May the Lordincrease you more
and more in the spirit of wisdom, prudence, zeal, and fortitude, to the
edification of his Church.

GENEVA, 2D DECEMBER, 1545. TO THE READER.

It has ever been the practice of the Church, and one carefully attended to, to
see that children should be duly instructed in the Christian religion. That this
might be done more conveniently, not only were schools opened in old time, and
individuals enjoined properly to teach their families, but it was a received
public custom and practice, to question children in the churches on each of the
heads, which should be common and well known to all Christians. To secure this
being done in order, there was written out a formula, which was called a
Catechism or Institute. Thereafter the devil miserably rending the Church of
God, and bringing upon it fearful ruin, (of which the marks are still too
visible in the greater part of the world,) overthrew this sacred policy, and
left nothing behind but certain trifles, which only beget superstition, without
any fruit of edification. Of this description is that confirmation, as they call
it, full of gesticulations which, worse than ridiculous, are fitted only for
apes, and have no foundation to rest upon. What we now bring forward, therefore,
is nothing else than the use of things which from ancient times were observed by
Christians, and the true worshippers of God, and which never were laid aside
until the Church was wholly corrupted.


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  CHAPTER 6: 1545 - (PART 1) - FAITH
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CATECHISM OF THE CHURCH OF GENEVA. OF FAITH What is the chief end of human life?
To know God by whom men were created.

What reason have you for saying so?

Because he created us and placed us in this world to be glorified in us. And it
is indeed right that our life, of which himself is the beginning, should be
devoted to his glory.

What is the highest good of man? The very same thing.

Why do you hold that to be the highest good?

Because without it our condition is worse than that of the brutes.

Hence, then, we clearly see that nothing worse can happen to a man than not to
live to God.

It is so.

What is the true and right knowledge of God? When he is so known that due honor
is paid to him.

What is the method, of honoring him duly? To place our whole confidence in him;
to study to serve him during our whole life by obeying his will; to call upon
him in all our necessities, seeking salvation and every good thing that can be
desired in him; lastly, to acknowledge him both with heart and lips, as the sole
Author of all blessings. To consider these points in their order, and explain
them more fully - What is the first head in this division of yours? To place our
whole confidence in God.

How shall we do so? When we know him to be Almighty and perfectly good. Is this
enough?

Far from it.

Wherefore?

Because, we are unworthy that he should exert his power in helping us, and show
how good he is by saving us.

What more then is needful? That each of us should set it down in his mind that
God loves him, and is willing to be a Father, and the author of salvation to
him. But whence will this appear? From his word, in which he explains his mercy
to us in Christ, and testifies of his love towards us.

Then the foundation and beginning of confidence in God is to know him in Christ?

Entirely so.

I should now wish you to tell me in a few words, what the sum of this knowledge
is?

It is contained in the Confession of Faith, or rather Formula of Confession,
which all Christians have in common. It is commonly called the Apostles’ Creed,
because from the beginning of the Church it was ever received among all the
pious, and because it either fell from the lips of the Apostles, or was
faithfully gathered out of their writings.

Repeat it.

I believe in God the Father Almighty, maker of heaven and earth; and in Jesus
Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the
Virgin Mary, suffered under Pontius Pilate,. was crucified, dead, and buried: he
descended into hell; the third day he arose again from the dead; he ascended
into heaven, and sitteth on the right hand of God the Father Almighty, from
thence he shall come to judge the quick and the dead. I believe in the Holy
Ghost; the holy Catholic Church; the communion of saints; the forgiveness of
sins; the resurrection of the body; and the life everlasting. Amen. To
understand each point more thoroughly, into how many parts shall we divide this
confession?

Into four leading ones.

Mention them to me. The first relates to God the Father; the second to his Son
Jesus Christ, which also embraces the whole sum of man’s redemption; the third
to the Holy Spirit; the fourth to the Church, and the Divine blessings conferred
upon her.

Since there is no God bat one, why do you here mention three, the Father, Son,
and Holy Spirit?

Because in the one essence of God, it behooves us to look on God the Father as
the beginning and origin, and the first cause of all things; next the Son, who
is his eternal Wisdom; and, lastly, the Holy Spirit, as his energy diffused
indeed over all things, but still perpetually resident in himself.

You mean then that there is no absurdity in holding that these three persons are
in one Godhead, and God is not therefore divided?

Just so.

Now repeat the first part.

"I believe in God the Father Almighty, maker of heaven and earth."

Why do you call him Father?

Primarily with reference to Christ who is his eternal Wisdom, begotten of him
before all time, and being sent into this world was declared to be his Son. We
infer, however, that as God is the Father of Jesus Christ, he is our Father
also. In what sense do you give him the name of Almighty? Not as having a power
which he does not exercise, but as having all things under his power and hand;
governing the world by his Providence, determining all things by his will,
ruling all creatures as seems to him good.

You do not then suppose an indolent power in God, but consider it such that his
hand is always engaged in working, so that nothing is done except through Him,
and by his decree.

It is so.

Why do you add "Creator of heaven and earth?" As he has manifested himself to us
by works, (Romans 1:20,) in these too we ought to seek him. Our mind cannot take
in his essence. The world itself is, therefore, a kind of mirror in which we may
view him in so far as it concerns us to know. Do you not understand by "heaven
and earth" all creatures whatever that exist?

Yes, verily; under these two names all are included, because they are either
heavenly or earthly. But why do you call God a Creator merely, while it is much
more excellent to defend and preserve creatures in their state, than to have
once made them? This term does not imply that God created his works at once, and
then threw off’ the care of them. It should rather be understood, that as the
world was once made by God, so it is now preserved by him, and that the earth
and all other things endure just :in as far as they are sustained by his energy,
and as it were his hand. Besides, seeing that he has all things under his hand,
it follows, that he is the chief ruler and Lord of all. Therefore, by his being
"Creator of heaven and earth," we must understand that it is he alone who by
wisdom, goodness, and power, guides the whole course and order of nature,: who
at once sends rain and drought, hail and other storms, as well as calm, who of
his kindness fertilizes the earth, and on the contrary, by withholding his hand,
makes it barren: from whom come health and disease; to whose power all things
are subject, and whose nod they obey. But what shall we say of wicked men and
devils? Shall we say that they too are under him?

Although he does not govern them by his Spirit, he however curbs them by his
power as a bridle, so that they cannot even move unless in so far as he permits
them. Nay, he even makes them the ministers of his will, so that unwilling and
against their own intention, they are forced to execute what to him seems good.

What good redounds to you from the knowledge of this fact?

Very much. It would go ill with us could devils and wicked men do any thing
without the will of God, and our minds could never be very tranquil while
thinking we were exposed to their caprice. Then only do we rest safely when we
know that they are curbed by the will of God, and as it were kept in
confinement, so that they cannot do any thing unless by hispermission: the, more
especially that God has engaged to be our guardian, and the prince of our
salvation.

Let us now come to the second part.

It is that we believe "in Jesus Christ his only Son our Lord."

What does it chiefly comprehend? That the Son of God is our Savior, and it at
the same time explains the method by which he has redeemed us from death, and
purchased life.

What is the meaning of the name Jesus which you give to him?

It has the same meaning as the Greek word Swthr (Sorer.) The Latins have no
proper name by which its force may be well expressed. Hence the term Savior
(Salvator) was commonly received. Moreover, the angel gave this appellation to
the Sort of God, by the order of God himself. (Matthew 1:21.) Is this more than
if men had given it?

Certainly. For :since God wills that he be called so, he must absolutely be so.

What, next, is the force of the name Christ? By this epithet, his office is
still better expressed - for it signifies that he was anointed by the Father to
be a King, Priest, and Prophet.

How do you know that?

First, Because Scripture applies anointing to these three uses; secondly,
Because it often attributes the three things which we have mentioned to Christ.
But with what kind of oil was he anointed? Not with visible oil as was used in
consecrating ancient kings, priests, and prophets, but one more excellent,
namely, the grace of the Holy Spirit, which is the thing meant by that outward
anointing. But what is the nature of this kingdom of his which you mention?

Spiritual, contained in the word and Spirit of God, which carry with them
righteousness and life.

What of the priesthood:?

It is the office and prerogative of appearing in the presence of God to obtain
grace, and of appeasing his wrath by the offering of a sacrifice which is
acceptable to him. In what sense do you call Christ a Prophet?

Because on coming into the world he declared himself an ambassador to men, and
an interpreter, and that for the purpose of putting an end to all revelations
and prophecies by giving a full exposition of his Father’s will. But do you
derive any benefit from this?

Nay, all these things have no end but our good. For the Father hath bestowed
them on Christ that he may communicate them to us, and all of us thus receive
out of his fullness.

State this to me somewhat more fully.

He was filled with the Holy Spirit, and loaded with a perfect abundance of all
his gifts, that he may impart them to us, - that is, to each according to the
measure which the Father knows to be suited to us. Thus from him, as the only
fountain, we draw whatever spiritual blessings we possess.

What does his kingdom bestow upon us? By means of it, obtaining liberty of
conscience to live piously and holily, and, being provided with his spiritual
riches, we are also armed with power sufficient to overcome the perpetual
enemies of our souls - sin, the world, the devil, and the flesh. To what is the
Office of priest conducive?

First, by means of it he is the mediator who reconciles us to the Father; and,
secondly, access is given us to the Father, so that we too can come with
boldness into his presence, and offer him the sacrifice of ourselves, and our
all. In this way he makes us, as it were, his colleagues in the priesthood.

There is still prophecy. As it is an office of teaching bestowed on the Son of
God in regard to his own servants, the end is that he may enlighten them by the
true knowledge of the Father, instruct them in truth, and make them household
disciples of God.

All that you have said then comes to this, that the name of Christ comprehends
three offices which the Father hath bestowed on the Son, that he may transfuse
the virtue and fruit of them into his people?

It is so.

Why do you call him the only Son of God, seeing that God designs to bestow this
appellation upon us all? That we are the sons of God we have not from nature,
but from adoption and grace only, in other words, because God puts us in that
place, (John 1:1 ;) but the Lord Jesus who was begotten of the substance of the
Father, and is of one essence with the Father, (Ephesians 1:3,) is by the best
title called the only Son of God, because he alone is his Son by nature,
(Hebrews 1:1.)

You mean then, that this honor is proper to him, as being due to him by right of
nature, whereas it is communicated to us by gratuitous favor, as being his
members?

Exactly. Hence with a view to this communication he is called the First-born
among many brethren. (Romans 8:29.) In what sense do you understand him to be
"our Lord?"

Inasmuch as he was appointed by the Father to have us under his power, to
administer the kingdom of God in heaven and on earth, and to be the Head of men
and angels. (Colossians 1:15, Colossians 1:18.) What is meant by what follows?

It shows the manner in which the Son was anointed by the Father to be our Savior
- namely, that having assumed our nature, he performed all things necessary to
our salvation as here enumerated.

What mean you by the two sentences - "Conceived of the Holy Ghost, born of the
Virgin Mary?" That he was formed in the womb of the virgin, of her substance, to
be the true seed of David, as had been foretold by the Prophets, and that this
was effected by the miraculous and secret agency of the Spirit without human
connection. (Psalms 132:11; Matthew 1:1; Luke 1:32.) Was it of consequence then
that he should assume our nature?

Very much so; because it was necessary that the disobedience committed by man
against God should be expiated also in human nature. Nor could he in any other
way be our Mediator to make reconciliation between God and man. (Romans 3:24; 1
Timothy 2:5; Hebrews 4:15; Hebrews 5:7.) You say that Christ behooved to become
man, that he might, as it were, in our person accomplish the work of salvation?
So I think. For we must borrow of him whatever is wanting in ourselves: and this
cannot be done in any other way. But why was that effected by the Holy Spirit,
and not by the common and usual form of generation? As the seed of man is
entirely corrupt, it was necessary that the operation of the Holy Spirit should
interfere in the generation of the Son of God, that he might not be affected by
this contagion, but endued with the most perfect purity.

Hence then we learn that he who sanctifies us is free from every stain, and was
possessed of purity, so to speak, from the original womb, so that he was wholly
sacred to God, being unpolluted by any taint of the human race? That is my
understanding.

How is he our Lord?

He was appointed by the Father to rule us, and having obtained the empire and
dominion of God both in heaven and on earth, to be recognizedas the head of
angels and good men. (Ephesians 1:21; Colossians 1:18.) Why do you leap at once
from his birth to his death, passing over the whole history of his life?

Because nothing is treated of here but what so properly belongs to our
salvation, as in a manner to contain the substance of it.

Why do you not say in one word simply "was dead," (died,) but also add the name
of the governor under whom he suffered? That has respect not ,rely to the credit
of the statement, but also to let us know that his death was connected with
condemnation.

Explain this more clearly.

He died to discharge the penalty due by us, and in this way exempt us from it.
But as we all being sinners were obnoxious to the judgment of God, he, that he
might act as our substitute, was pleased to be sisted in presence of an earthly
judge, and condemned by his mouth, that we might be acquitted before the
celestial tribunal of God. But Pilate pronounces him innocent, and therefore
does not condemn him as a malefactor. (Matthew 27:24.)

It is necessary to attend to both things. The judge bears testimony to his
innocence, to prove that he suffered not for his own misdeeds but ours, and he
is formally condemned by the sentence of the same judge, to make it plain that
he endured the sentence which he deserved as our surety, that thus he might free
us from guilt.

Well answered. Were he a sinner he would not be a fit surety to pay the penalty
of another’s sin; and yet that his condemnation might obtain our acquittal, he
behooved to be classed among transgressors?

I understand so. Is there any greater importance in his having been crucified
than if he hath suffered any other kind of death?

Very much greasier, as Paul also reminds us, (Galatians 3:13,) when he says,
that he hung upon a tree to take our curse upon himself and free us from it. For
that kind of death was doomed to execration. (Deuteronomy 21:23.) What? Is not
an affront put upon the Son of God when it is said that even before God he was
subjected to the curse? By no means; since by undergoing he abolished it, and
yet meanwhile he ceased not to be blessed in order that he might visit us with
his blessing.

Go on.

Since death was the punishment imposed on man because of sin, the Son of God
endured it, and by enduring overcame it. But to make it more manifest that he
underwent a real death, he chose to be placed in the tomb like other men. But
nothing seems to be derived, to us from this victory, since we still die? That
is no obstacle. Nor to, believers is death now any thing else than a passage to
a better life.

Hence it follows that death is no longer to be dreaded as if it were a fearful
thing, but we should with intrepid mind follow Christ our leader, who as he did
not perish in death, will not suffer us to perish?

Thus should we act.

It is immediately added, "he descended into hell." What does this mean? That he
not only endured common death, which is the separation of the soul from the
body, but also the pains of death, as Peter calls them. (Acts 2:24.) By this
expression I understand the fearful agonies by which his soul was pierced.

Give me the cause and the manner of this. As in order to satisfy for sinners he
sisted himself before the tribunal of God, it was necessary that he should
suffer excruciating agony ofconscience, as if he had been forsaken of God, nay
as it were, had God hostile to him. He was in this agony when he exclaimed, "My
God, my God, why hast thou forsaken me?" (Matthew 27:46.) Was his Father then
offended with him? By no means. But lie exercised this severity against him in
fulfillment of what had been foretold by Isaiah, that "he was smitten by the
hand of God for our sins and wounded for our transgressions." (Isaiah 53:4-5.)
But seeing he is God, how could he be seized with any such dread, as if he were
forsaken of God?

We must hold that it was in respect to the feelings of his human nature that he
was reduced to this necessity: and that this might be, his divinity for a little
while was concealed, that is, did not put forth its might.

How, on the other hand, is it possible that Christ, who is the salvation of the
world, should have been subjected to this doom?

He did not endure it so as to remain under it. For though he was seized with the
terrors I have mentioned, he was not overwhelmed. Rather wrestling with the
power of hell he subdued and crushed it.

Hence we infer that the torture of conscience which he bore differs from that
which excruciates sinners when pursued by the hands of an angry God. For what
was temporary in him is perpetual in them, and what was in him only the prick:
of a sting, is. in them a mortal sword, which, so to speak, wounds the heart.

It is so. The Son of God when beset by this anguish, ceased, not to hope in the
Father. But sinners condemned by the justice of God, rush into despair, murmur
against him, and even break forth into open blasphemies. May we hence infer what
benefit believers receive from the death of Christ?

Easily. And, first, we see that it is a sacrifice by which he expiated our sins
before God, and so having appeased the wrath of God, restored us to his favor.
Secondly, That his blood is a laver by which our souls arecleansed from all
stains. Lastly,. That the remembrance of our sins was effaced so as never to
come into the view of God, and that thus the handwriting which established our
guilt was blotted out and canceled. Does it not gain us any other advantage
besides?

Yes, indeed. For by its benefit, if we are members of Christ, our old man is
crucified, and the body of sin is destroyed, so that the lusts of a depraved
flesh no longer reign in us.

Proceed with the other articles. The next is, "On the third day he rose again
from the dead." By this he declared himself the conqueror of sin and death. By
his resurrection he swallowed up death, broke the fetters of the devil, and
annihilated all his power.

How manifold are the benefits resulting to us from the resurrection?

Threefold. For by it righteousness was acquired for us; it is also a sure pledge
to us of our immortality; and even now by virtue of it we are raised to newness
of life, that by living purely and holily we may obey the will of God.

Let us follow out the rest.

"He ascended into heaven." Did he ascend so that he is no more on the earth?

He did. For after he had performed all the things which the Father had given him
to do, and which were for our salvation, there was no need of his continuing
longer on earth.

What good do we obtain from this ascension? The benefit is twofold. For inasmuch
as Christ entered heaven in our name, just as he had come down to earth on our
account, he also opened up an access for us, so that the door, previously shut
because of sin, is now open. Secondly, he appears in the presence of God as our
advocate and intercessor. But did Christ in going to heaven withdraw from us, so
that he has now ceased to be with us? Not at all. On the contrary, he has
engaged to be with us even to the end of the world. (Matthew 28:20.) When we say
he dwells with us, must we understand that he is bodily present?

No. The case of the body which was received into heaven is one thing; that of
the virtue which is everywhere diffused is another. (Luke 24:51; Acts 1:11.) In
what sense do you. say that he "sitteth on the right hand of the Father?"

These words mean that the Father bestowed upon him the dominion of heaven and
earth, so that he governs all things. (Matthew 28:18.) But what is meant by
"righthand," and what by "sitteth?"

It is a similitude taken from princes, who are wont to place those on their
right hand whom they make their vicegerents.

You therefore mean nothing more than Paul says, namely, that Christ has been
appointed head of the Church, and raised above all principalities, has obtained
a name which is above every name. (Ephesians 1:22;Php 2:9.) It is as you say.

Let us pass on.

"From thence he will come to judge the quick and the dead." The meaning of these
words is, that he will come openly from heaven to judge the world, just as he
was seen to ascend. (Acts 1:11.) As the day of judgment is not to be before the
end of the world, how do you say that some men will then be alive, seeing it is
appointed unto all men once to die? (Hebrews 9:27.)

Paul answers this question when he says, that those who then survive will
undergo a sudden change, so that the corruption of the flesh beingabolished,
they will put on in-corruption. (1 Corinthians 15:51; 1 Thessalonians 4:17.)

You understand then that this change will be like death; that there will be an
abolition of the first nature, and the beginning of a new nature? That is my
meaning. Does it give any delight to our conscience that Christ will one day be
the judge of the world?

Indeed singular delight. For we know assuredly that he will come only for our
salvation.

We should not then tremble at this judgment, so as to let it fill us with
dismay?

No, indeed; since we shall only stand at the tribunal of a judge who is also our
advocate, and who has taken us under his faith and protection.

Let us come now to the third part.

It relates to faith in the Holy Spirit.

What do we learn by it? The object is to let us know that God, as he hath
redeemed and saved us by his Son, will also by his Spirit make us capable of
this redemption and salvation.

How? As we have purification in the blood of Christ, so our consciences must be
sprinkled by it in order to be washed. (1 Peter 1:2; 1 John 1:7.) This requires
a clearer explanation.

I mean that the Spirit of God, while he dwells in our hearts, makes us feel the
virtue of Christ. (Romans 8:11.) For when our minds conceive the benefits of
Christ, it is owing to the illumination of the Holy Spirit; to his persuasion it
is owing that they are sealed in our hearts. (Ephesians 1:13.) In short, he
alone makes room in us for them. Heregenerates us and makes us to be new
creatures. Accordingly, whatever gifts are offered us in Christ, we receive by
the agency of the Spirit.

Let us proceed.

Next comes the fourth part, in which we confess that we believe in one Holy
Catholic Church.

What is the Church? The body and society of believers whom God hath predestined
to eternal life. Is it necessary to believe this article also?

Yes, verily, if we would not make the death of Christ without effect, and set at
nought all that has hitherto been said. For the one effect resulting from all
is, that there is Church.

You mean then that we only treated of the cause of salvation, and showed the
foundation of it when we explained that by the merits and intercession of
Christ, we are taken into favor by God, and that this grace is confirmed in us
by virtue of the Spirit. Now, however, we are explaining the effect, of all
these things, that by facts our faith may be made more firm?

It is so. In what sense do you call the Church holy?

All whom God has chosen he justifies, and forms to holiness and innocence of
life, (Romans 8:30,) that his glory may be displayed in them. And this is what
Paul means when he says that Christ sanctified the Church which he redeemed,
that it might be a glorious Church, free from all blemish. (Ephesians 5:25.)
What is meant by the epithet Catholic or Universal? By it we are taught, that as
all believers have one head, so they must all be united into one body, that the
Church diffused over the whole worm may be one - not more. (Ephesians 4:15; 1
Corinthians 12:12.) And what is the purport of what immediately follows
concerning the communion of saints? That is put down to express more clearly the
unity which exists among the members of the Church. It is at the same time
intimated, that whatever benefits God bestows upon the Church, have a view to
the common good of all; seeing they all have communion with each other. But is
this holiness which you attribute to the Church already perfect? Not yet, that
is as long as she has her warfare in this world. For she always labors under
infirmities, and will never be entirely purged of the remains of vice, until she
adheres completely to Christ her head, by whom she is sanctified. Can this
Church be known in any other way than when she is believed by faith?

There is indeed also a visible Church of God, which he has described to us by
certain signs and marks, but here we are properly speaking of the assemblage of
those whom he has adopted to salvation, by his secret election. This is neither
at all times visible to the eye nor discernible by signs.

What comes next?

I believe in "the forgiveness of sins."

What meaning do you give to the word forgiveness? That God of his free goodness
forgives and pardons the sins of believers that they may not be brought to
judgment, and that the penalty may not be exacted from them.

Hence it follows, that it is not at all by our own satisfaction we merit the
pardon of sins, which we obtain from the Lord? That is true; for Christ alone
gave the satisfaction by paying the penalty.

Why do you subjoin forgiveness of sins to the Church?

Because no man obtains it without being previously united to the people of God,
maintaining unity with the body of Christ perseveringly to the end, and thereby
attesting that he is a true member of the Church. In this way you conclude that
out of the Church is nought but ruin and damnation?

Certainly. Those who make a departure from the body of Christ, and rend its
unity by faction, are cut off from all hope of salvation during the time they
remain in this schism, be it however short.

Repeat the remainder.

I believe in "the resurrection of the body and the life everlasting." To what
end is this article set down in the Confession of Faith? To remind us that our
happiness is not situated on the earth. The utility and use of this knowledge is
twofold. First, we are taught by it that we are to live in this world as
foreigners, continually thinking of departure, and not allowing our hearts to be
entangled by earthly thoughts. Secondly, however the fruit of the grace of
Christ bestowed upon us may escape our notice, and be hidden from our eyes, we
must not despond, but patiently wait for the day of revelation. In what order
will this resurrection take place?

Those who were formerly dead will recover their bodies, the same bodies as
before, but endued with a new quality, that is, no longer liable to death or
corruption. (1 Corinthians 15:53.) Those who survive God will miraculously raise
up by a sudden change. But will this be common to the righteous and the wicked?

There will be one resurrection of all, but the condition will be different: some
will rise to salvation and blessedness, others to death and extreme misery.

Why then is eternal life only here mentioned, and is there no mention of hell?

Because nothing is introduced here that does not tend to the consolation of
pious minds; accordingly, only the rewards are enumerated which the Lord hath
prepared for his servants, and nothing is added as to the doom of the wicked,
whom we know to be aliens from the kingdom of God. As we understand the
foundation on which faith ought to rest, it will be easy to extract from it a
true definition of faith.

It will. It may be defined - a sure and steadfast knowledge of the paternal
goodwill of God toward us, as he declares in the gospel that for the sake of
Christ he will be our Father and Savior. Do we conceive faith of ourselves, or
do we receive it from God Scripture teaches that it is the special gift of God,
and this experience confirms.

What experience do you mean? Our mind is too rude to be able to comprehend the
spiritual wisdom of God which is revealed to us by faith, and our hearts are too
prone; either to diffidence or to a perverse confidence in ourselves or
creatures, to rest in God of their own accord. But the Holy Spirit by his
illumination makes us capable of understanding those things which would
otherwise far exceed our capacity, and forms us to a firm persuasion, by sealing
the promises of salvation on our hearts.

What good accrues to us from this faith, when we have once obtained it?

It justifies us before God, and this justification makes us the heirs of
everlasting life.

What! are not men justified by good works when they study to approve themselves
to God, by living innocently and holily? Could any one be found so perfect, he
might justly be deemed righteous, but as we are all sinners, guilty before God
in many ways, we must seek elsewhere for a worthiness which may reconcile us to
him. But are all the works of men so vile and valueless that they cannot merit
favor with God?

First, all the works which proceed from us, so as properly to be called our own,
are vicious, and therefore they can do nothing but displease God, and be
rejected by him.

You say then that before we are born again and formed anew by the Spirit of God,
we can do nothing but sin, just as a bad tree can only produce bad fruit?
(Matthew 7:18.)

Altogether so. For whatever semblance works may have in the eyes of men:. they
are nevertheless evil, as long as the heart to which God chiefly looks is
depraved.

Hence you conclude, that we cannot by any merits anticipate God or call forth
his beneficence; or rather that all the works which we try or engage in, subject
us to his anger and condemnation?

I understand so; and therefore mere mercy, without any respect to works, (Titus
3:5,) embraces and accepts us freely in Christ, by attributing his righteousness
to us as if it were our own, and not imputing our sins to us. In what way, then,
do you say that we are justified by faith?

Because, while we embrace the promises of the gospel with sure heartfelt
confidence, we in a manner obtain possession of the righteousness of which I
speak. This then is your meaning - that as righteousness is offered to us by the
gospel, so we receive it by faith?

It is so. But after we have once been embraced by God, are not the works which
we do under the direction of his Holy Spirit accepted by him?

They please him, not however in virtue of their own worthiness, but as he
liberally honors them with his favor. But seeing they proceed from the Holy
Spirit, do they not merit favor?

They are always mixed up with some defilement from the weakness of the flesh,
and thereby vitiated.

Whence then or how can it be that they please God?

It is faith alone which procures favor for them, as we rest with assured
confidence on this - that God wills not to try them by his strict rule, but
covering their defects and impurities as buried in the purity of Christ, he
regards them in the same light as if they’ were absolutely perfect. But can we
infer from this that a Christian man is justified by works after he has been
called by God, or that by the merit of works he makes himself loved by God,
whose love is eternal life to us? By no means. We rather hold what is written -
that no man can be justified in his sight, and we therefore pray, "Enter not
into judgment with us." (Psalms 143:2) We are not therefore to think that the
good works of believers are useless?

Certainly not. For not in vain does God promise them reward both in this life
and in the future. But this reward springs from the free love of God as its
source; for he first embraces us as sons, and then burying the remembrance of
the vices which proceed from us, he visits us with his favor. But can this
righteousness be separated from good works, so that he who has it; may be void
of them? That cannot be. For when by faith we receive Christ as he is offered to
us, he not only promises :us deliverance from death and reconciliation with God,
but also the gift of the Holy Spirit, by which we are regenerated to newness of
life; these things midst necessarily be conjoined so as not to divide ,Christ
from himself.

Hence it follows that; faith is the root from which all good works spring, so
far is it from taking us off from the study of them? So indeed it is; and hence
the whole doctrine of the gospel is comprehended! under the two branches, faith
and repentance.

What is repentance?

Dissatisfaction with and a hatred of sin and a love of righteousness, proceeding
from the fear of God, which things lead to self-denial and mortification of the
flesh, so that we give ourselves up to the guidance of the Spirit of God, and
frame all the actions of our life to the obedience of the Divine will. But this
second branch was in the division which was set down at first when you showed
the method of duly worshipping God.

True; and it was at the same time added, that the true and legitimate rule for
worshipping God is to obey his will.

Why so?

Because the only worship which he approves is not that which it may please us to
devise, but that which he hath of his own authority prescribed.


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  CHAPTER 7: 1545 - (PART 2) - THE LAW
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OF THE LAW, THAT IS THE TEN COMMANDMENTS OF GOD.

What is the rule of life which he has given us? His law.

What does it contain?

It consists of two parts; the former of which contains four commandments, the
latter six. Thus the whole law consists of ten commandments in all. Who is the
author of this division?

God himself, who delivered it to Moses written on two tables, and afterwards
declared that it was reduced into ten sentences. (Exodus 24:12; Exodus 32:15;
Exodus 34:1; Deuteronomy 4:13; Deuteronomy 10:4.) What is the subject of the
first table? The offices of piety towards God. Of the second?

How we are to act towards men, and what we owe them.

Repeat the first commandment or head.

Hear, O Israel, I am Jehovah thy God, who brought thee out of the land of Egypt,
out of the house of bondage: thou shalt have no other gods before me.

Now explain the meaning of the words. At first he makes a kind of preface to the
whole law. For when he calls himself Jehovah, he claims right and authority to
command. Then in order to procure favor for his law, he adds, that he is our
God. These words have the same force as if he had called himself our Preserver.
Now as he bestows this favor upon us, it is meet that we should in our turn show
ourselves to be an obedient people. But does not what he immediately subjoins,
as to deliverance and breaking the yoke of Egyptian bondage, apply specially to
the people of Israel, and to them alone?

I admit this as to the act itself, but there is another kind of deliverance
which applies equally to all men. For he has delivered us all from the spiritual
bondage of sin, and the tyranny of the devil.

Why does he mention that matter in a preface to his law? To remind us that we
will be guilty of the greatest ingratitude if we do not devote ourselves
entirely to obedience to him. And what does he require under this first head?
That we maintain his honor entire and for himself alone, not transferring any
part of it elsewhere.

What is the honor peculiar to him which it is unlawful to transfer elsewhere! To
adore him, to put our confidence in him, to call upon him, in short to pay him
all the deference suitable to his majesty.

Why is the clause added, "Before my face?" As nothing is so hidden as to escape
him, and he is the discerner and judge of secret thoughts, it means that he
requires not the honor of outward affection merely, but true heartfelt piety.

Let us pass to the second head.

Thou shalt not sculpture to thyself the image, or form any of those things which
are either in heaven above or on the earth beneath, or in the waters under the
earth. Thou shalt not adore nor serve them. Does it entirely prohibit us from
sculpturing or painting any resemblance?

No; it only forbids, us to make any resemblances for the sake of representing or
worshipping God.

Why is it. unlawful to represent God by a visible shape?

S. Because there is no resemblance between him who is an eternal Spirit and
incomprehensible, and a corporeal, corruptible, and lifeless figure.
(Deuteronomy 4:15; Acts 17:29; Romans 1:23.) You think then that an insult is
offered to his majesty when he is represented in this way?

Such is my belief.

What kind of worship is here condemned? When we turn to a statue or image
intending to pray, we prostrate ourselves before it: when we pay honor to it by
the bending of our knees, or other signs, as if God were there representing
himself to us.

We are not to understand then that simply any kind of picture or sculpture is
condemned by these words. We are only prohibited from making images for the
purpose of seeking or worshipping God in them, or which is the same thing, for
the purpose of worshipping them in honor of God, or abusing them in any way to
superstition and idolatry.

True.

Now to what end shall we refer this head? As under the former head he declared
that he alone should be worshipped and served, so he now shows what is the
correct form of worship, that he may call us off from all superstition, and
other vicious and carnal fictions.

Let us proceed.

He adds the sanction that he is Jehovah our God, a strong and jealous God, who
avengeth the iniquity of the fathers upon the children of them who hate him,
even to the third and fourth generation.

Why does he make mention of his strength?

He thereby intimates that he has power enough to vindicate his glory.

What does he intimate by the term jealousy? That he cannot bear an equal or
associate. For as he has given himself to us out of his infinite goodness, so he
would have us to be wholly his. And the chastity of our souls consists in being
dedicated to him, and wholly cleaving to him, as on the other hand they are said
to be polluted with idolatry, when they turn aside from him to superstition. In
what sense is it said that he avengeth the iniquity of fathers on children? To
strike the more terror into us, he not only threatens to inflict punishment on
those who offend him, but that their offspring also will be cursed. But is it
consistent with the justice of God to punish any one for another’s fault?

If we consider what the condition of mankind is, the question is answered. For
by nature we are all liable to the curse, and we have nothing to complain of in
God when he leaves us in this condition. Then as he demonstrates his love for
the righteous, by blessing their posterity, so he executes his vengeance against
the wicked, by depriving their children of this blessing.

Go on. To allure us by attractive mildness, he promises that he will take pity
on all who love him and observe his commands, to a thousand generations. Does he
mean that the innocence of a pious man will be the salvation of all his
posterity, however wicked? Not at all, but that he will exercise his benignity
to believers to such a degree, that for their sakes he will show himself benign
also to their children, by not only giving them prosperity in regard to the
present life, but also sanctifying their souls, so as to give them a place among
his flock.

M.But this does not always appear.

I admit it. For as he reserves to himself liberty to show mercy when he pleases
to the children of the ungodly, so he has not so astricted his favor to the
children of believers as not to repudiate at pleasure those of them whom he
will. (Romans 9:1-33.) This, however, he so tempers as to show that his promise
is not vain or fallacious. But why does he, here say a thousand generations,
whereas, in the case of punishment, he mentions only three or four? To intimate
that he is more inclined to kindness and beneficence than to severity. This he
also declares, when he says that he is ready to pardon, but slow to wrath.
(Exodus 34:6; Psalms 103:8; Psalms 145:8.) Now for the third commandment.

Thou shalt not take the name of Jehovah thy God in vain.

What is the meaning?

He forbids us to abuse the name of God, not only by perjury, but by swearing
without necessity. Can the name of God be lawfully used in making oath

It may indeed, when used on a fit cause: first, in asserting the truth; and
secondly, when the business is of such importance as to make it meet to swear,
in maintaining mutual love and concord among men. But does it not go farther
than to restrain oaths, by which the name of God is profaned, or his honor
impaired? The mention of one species admonishes us in general, never to utter
the name of God unless with fear and reverence, and for the purpose, of honoring
it. For while it is thrice holy, we ought to guard, by all means, against
seeming to hold it in contempt, or giving others occasion to contemn.

How is this to be done? By never speaking or thinking of God and his works
without honor.

What follows A sanction, by which he declares that he shall not be guiltless who
taketh his name in vain. As he, in another place, declares that he will punish
the transgressors of his law, what more is contained here?

He hereby meant to intimate how much he values the glory of his name, and to
make us more careful of it, when we see that vengeance is ready for any who may
profane it.

Let us come to the fourth commandment.

Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all
thy work: But the seventh is the Sabbath of the Lord thy God: in it thou shalt
not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy
maid-servant, nor thy cattle, nor thy stranger that is within thy gates: For in
six days the Lord made heaven and earth, the sea, and all that in them is, and
rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed
it. Does he order us to labor on six days, that we may rest on the seventh? Not
absolutely; but allowing man six days for labor, he excepts the seventh, that it
may be devoted to rest. Does he interdict us from all kind of labor? This
commandment has a separate and peculiar reason. As the observance of rest is
part of the old ceremonies, it was abolished by the advent of Christ. Do you
mean that this commandment properly refers to the Jews,and was therefore merely
temporary I do, in as far as it is ceremonial.

What then? Is there any thing under it beyond ceremony?

It was given for three reasons.

State them to me. To figure spiritual rest; for the preservation of
ecclesiastical polity; and for the relief of slaves.

What do you mean by spiritual rest When we keep holiday from our own works, that
God may perform his own works in us.

What, moreover, is the method of thus keeping holiday? By crucifying our flesh,
- that is, renouncing our own inclination, that we may be governed by the Spirit
of God. Is it sufficient to do so on the seventh day?

Nay, continually. After we have once begun, we must continue during the whole
course of life.

Why, then, is a certain day appointed to figure it?

There is no necessity that the reality should agree with the figure in every
respect, provided it be suitable in so far as is required for the purpose of
figuring. But why is the seventh day prescribed rather than any other day? In
Scripture the number seven implies perfection. It is, therefore, apt for
denoting perpetuity. It, at the same time, indicates that this spiritualrest is
only begun in this life, and will not be perfect until we depart from this
world. But what is meant when the Lord exhorts us to rest by his own example?

Having finished the creation of the world in six days: he dedicated the seventh
to the contemplation of his works. The more strongly to stimulate us to this, he
set before us his own example. For nothing is more desirable than to be formed
after his image. But ought meditation on the works of God to be continual, or is
it sufficient that one day out of seven be devoted to it?

It becomes us to be daily exercised in it, but because of our weakness, one day
is specially appointed. And this is the polity which I mentioned.

What order, then, is to be observed on that day? That the people meet to hear
the doctrine of Christ, to engage in public prayer, and make profession of their
faith.

Now explain what you meant by saying that the Lord intended by this commandment
to provide also for the relief of slaves. That some relaxation might be given to
those under the power of others. Nay, this, too, tends to maintain a common
polity. For when one day is devoted to rest, every one accustoms himself to
labor during the other days.

Let us now see how far this command has reference to us. In regard to the
ceremony, I hold that it was abolished, as the reality existed in Christ.
(Colossians 2:17.)

How?

Because, by virtue of his death, our old man is crucified, and we are raised up
to newness of life. (Romans 6:6.) What of the commandment then remains for us?
Not to neglect the holy ordinances which contribute to the spiritual polity of
the Church; especially to frequent sacred assemblies, to hear the word of God,
to celebrate the sacraments, and engage in the regular prayers, as enjoined. But
does the figure give us nothing more?

Yes, indeed. We must give heed to the thing meant by it; namely, that being
engrafted into the body of Christ, and made his members, we cease from our own
works, and so resign ourselves to the government of God.

Let us pass to the second table.

It begins, "Honor thy father and thy mother."

What meaning do you give to the word "honor?" That children be, with modesty and
humility, respectful and obedient to parents, serving them reverentially,
helping them in necessity, and exerting their labor for them. For in these three
branches is included the honor which is due to parents.

Proceed. To the commandment, the promise is added, "That thy days may be
prolonged on the land which the Lord thy God will give thee."

What is the meaning?

That, by the blessing of God, long life will be given to those who pay due honor
to parents.

Seeing this life is so full of troubles, why does God promise the long
continuance of it as a blessing?

How great soever the :miseries to which it is liable, yet there is a blessing
from God upon believers, when he nourishes and preserves them here, were it only
for this one reason, that it is a proof of his paternal favor. Does it follow
conversely, that he who is snatched away from the world quickly, and before
mature age, is cursed of God? By no means, Nay, rather it sometimes happens that
the more a man is loved by God the more quickly is he removed out of this life.
But in so acting, how does he fulfill his promise?

Whatever earthly good God promises we must receive under this condition, viz.,
in so far as is expedient for the good and salvation of our soul. For the
arrangement would be very absurd if the care of the soul did not always take
precedence.

What of those who are contumacious to parents?

They shall not only be punished at the last judgment, but here also God will
take vengeance on their bodies, either by taking them hence in the middle of
their days, or bringing them to an ignominious end, or in other manners. But
does not the promise speak expressly of the land of Canaan?

It does so in as far as regards the Israelites, but the term ought to have a
wider and more extensive meaning to us. For seeing that the, whole earth is the
Lord’s, whatever be the region we inhabit he assigns it to us for a possession.
(Psalms 24:1; Psalms 85:5; Psalms 115:16.) Is there nothing more of the
commandment remaining?

Though father and mother only are expressed, we must understand all who are over
us, as the reason is the same.

What is the reason? That the Lord has raised them to a high degree of honor; for
there is no authority whether of parents, or princes, or rulers of any
description, no power, no honor, but by the decree of God, because it so pleases
him to order the world.

Repeat the sixth commandment.

Thou shalt not kill. Does it forbid nothing but the perpetration of murder?

Yes, indeed. For seeing it is God who speaks, he here gives law not only to
outward works, but also to the affections of the mind, and indeed to them
chiefly.

You seem to insinuate that there is some kind of secret murder from which God
here recalls us.

I do. For anger, and hatred, and any desire to hurt, is murder in the sight, of
God. Is it enough if we do not hate any one? By no means. Since the Lord, by
condemning hatred and restraining us from any harm by which our neighbor may be
injured, shows at the same time that he requires us to love all men from the
hebert, and study faithfully to defend and preserve them.

Now for the seventh commandment.

Thou shalt not commit adultery.

Explain what the substance of it is. That all kinds of fornication are cursed in
the sight of God, and therefore as we would not provoke the anger of God against
us we must carefully abstain from it. Does it require nothing besides?

Respect must always be had to the nature of the Lawgiver, who, we have said, not
only regards the outward act, but looks more to the affections of the mind.

What more then does it comprehend?

Inasmuch as both our bodies and our souls are temples of the Holy Spirit, (1
Corinthians 3:16; 1 Corinthians 6:19,) we must observe a chaste purity with
both, and accordingly be chaste not only by abstaining from outward
flagitiousness, but also in heart, speech, bodily gesture, and action, (2
Corinthians 6:16 ;) in short, our body must be free from all lasciviousness, our
mind from all lust, and no part of us be polluted by the defilements of
unchastity.

Let us come to the eighth commandment.

Thou shalt not steal. Does it only prohibit the thefts which are punished by
human laws, or does it go farther?

Under the name of theft, it comprehends all kinds of wicked acts of defrauding
and circumventing by which we hunt after other men’s goods. Here, therefore, we
are forbidden either to seize upon our neighbor’s goods by violence, or lay
hands upon them by trick and cunning, or get possession of them by any other
indirect means whatever. Is it enough to withhold your hand from the evil act,
or is covetousness also here condemned?

We must ever return to this - that the law given, being spiritual, intends to
check not only outward thefts, but all counsels and wishes which incommode
others in any way; and especially covetousness itself, that we may not long to
enrich ourselves at the expense of our brethren.

What then must be done to obey this commandment?

We must endeavor to let every man have his own in safety.

What is the ninth commandment?

Thou shalt not bear false witness against thy neighbor. Does it prohibit perjury
in court only, or any kind of lying against our neighbors?

Under one species the general doctrine is comprehended, that we are not to
charge our neighbor falsely, nor by our evil speaking and detraction hurt his
good name, or harm him in his goods. But why does it expressly mention public
perjury? That it may inspire us with a greater abhorrence of this vice. For it
insinuates that if a man accustom himself to evil speaking and calumny, the
descent to perjury is rapid if an opportunity is given to defame his neigh-bor.
Does it mean to keep us from evil speaking only, or also from false suspicion
and unjust and uncharitable judgment?

It here condemns both, according to the view already stated. For whatever it is
wrong to do before men, it is wrong to wish before God.

Explain then what it means in substance.

It enjoins us not to think ill of our neighbors, or be prone to defame them, but
in the spirit of kindness and impartiality to think well of them as far as the
truth will permit, and study to preserve their reputation entire.

Repeat the last commandment.

Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s
wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor
any thing that is thy neighbor’s.

Seeing that the whole law is spiritual, as you have so often said before, and
the above commandments are set down not only to curb outward acts, but also
correct the affections of the mind, what more is added here? The Lord meant to
regulate and govern the will and affections by the other commandments, but here
he imposes a law even on thoughts which carry some degree of covetousness along
with them, and yet come not the length of a fixed purpose. Do you say that the
least degrees of covetousness which creep in upon believers and enter their
minds are sins,even though they resist rather than assent?

It is certainly clear that all vitious thoughts, even though consent is not
added, proceed from the pravity of our nature. But I only say this - that this
commandment condemns vicious desires which tickle and solicit the heart of man,
without however drawing him on to a firm and deliberate act of will.

You understand then that the evil affections in which men acquiesce, and by
which they allow themselves to be overcome, were prohibited before, but that the
thing now required of us is such strict integrity thatour hearts are not to
admit any perverse desire by which they may be stimulated to sin?

Exactly so. Can we now frame a short compendium of the whole law?

Very easily, since we can reduce it to two heads. The former is to love God with
all our heart, and soul, and strength - the latter, to love our neighbors as
ourselves.

What is comprehended under the love of God? To love him as God should be loved -
that is, recognizing him as at once our Lord, and Father, and Preserver.
Accordingly, to the love of God is joined reverence for him, a willingness to
obey him, trust to be placed in him.

What do you understand by the whole heart, the whole soul, and the whole
strength?

Such vehemence of zeal, that there be no place at all in us for any thoughts,
desires, or pursuits, adverse to this love.

What is the meaning of the second head? As we are by nature so prone to love
ourselves, that this feeling overcomes all others, so love to our neighbor ought
to have such ascendency in us as to govern us in every respect, and be the rule
of all our purposes and actions.

What do you understand by the term neighbor? Not only kindred and friends, or
those connected with us by any necessary tie, but also those who are unknown to
us, and even enemies. But what connection have they with us

They are connected by that tie by which God bound the whole human race together.
This tie is sacred and inviolable, and no man’s depravity can abolish it.

You say, then, that if any man hate us, the blame is his own, and yet he is
nevertheless our neighbor, and as such is to be regarded by us, because the
divine arrangement by which this connection between us was ratified stands
inviolable?

It is so.

Seeing that the law of God points out the form of duly worshipping him, must we
not live according to its direction?

We must indeed. But we all labor under infirmity, owing to which no man
fulfills, in every respect, what he ought.

Why then does God require a perfection which is beyond our ability?

He requires nothing which we are not bound to perform. But provided we strive
after that form of living which is here prescribed, although we be wide of the
mark, that is, of perfection, the Lord forgives us what is wanting. Do you speak
of all men in general, or of believers only?

He who is not yet regenerated by the Spirit of God, is not fit to begin the
least iota of the law. Besides, even were we to grant that any one is found to
obey the law in any respect, we do not think: that he has performed his part
before God. For the law pronounces all cursed who have not fulfilled all the
things contained in it. (Deuteronomy 27:26; Galatians 3:10.) Hence we must
conclude, that as there are two classes of men, so the office of the law is
twofold?

Exactly. For among unbelievers it does nothing more than shut them out from all
excuse before God. And this is what Paul means when he calls it the ministry of
death and condemnation. In regard to believers it has a very different use.
(Romans 1:32; 2 Corinthians 3:6.)

What?

First, while they learn, from it that they cannot obtain righteousness by works,
they are trained to humility, which is the true preparation for seeking
salvation in Christ. Secondly, inasmuch as it requires of themmuch more than
they are able to perform, it urges them to seek strength from the Lord, and at
the same time reminds them of their perpetual guilt, that they may not presume
to be proud. Lastly, it is a kind of curb, by which they are kept, in the fear
of the Lord. (Romans 3:20; Galatians 2:16; Galatians 3:11; Galatians 4:5.)

Therefore, although in this earthly pilgrimage we never satisfy the law, we
cannot judge that it is superfluous to require this strict perfection from us.
For it shows the mark at which we ought to aim, the goal towards which we ought
to press, that each of us, according to the measure of grace bestowed upon him,
may endeavor to frame his life according to the highest rectitude, and, by
constant study, continually advance more and more. That is my view. Have we not
a perfect rule of righteousness in the law So much so, that God wishes nothing
else from us than to follow it; and, on the other hand, repudiates and holds
void whatever we undertake beyond its prescription. For the only sacrifice which
he accepts is obedience. (1 Samuel 15:22.) To what end, then, the many
admonitions, precepts, exhortations, which both Prophets and Apostles are
continually employing? (Jeremiah 7:12.)

They are nothing but mere expositions of the law, which lead us by the hand to
the obedience of the law, rather than lead us away from it. But he gives no
command concerning the private case of each individual? When he orders us to
render to every one his due, it is obvious to infer what the private part of
each is in his own order and condition of life, and expositions of particular
precepts, as has been said, lie scattered throughout Scripture. For what the
Lord has summarily comprised here in a few words, is given with more fullness
and detail elsewhere.


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  CHAPTER 8: 1545 - (PART 3) - PRAYER
========================================================================

OF PRAYER As the second part of Divine Worship, which consists in service and
obedience,has been sufficiently discussed, let us now proceed to the, third
part.

We said it was revocation, by which we flee to God in any necessity. Do you
think that he alone is to be invoked?

Certainly; for he requires this as the proper worship of his Divinity.

If it is so, how can we beseech men to assist us?

There is a great, difference between the two things. For when we invoke God, we
testify that we expect no good from any other quarter, and that we place our
whole defense in no other, and yet we ask the assistance of men, as far as he
permits, and has bestowed on them the power of giving it.

You say, then, that in having recourse to the faith and help of men, there, is
nothing that interferes with our invocation of God, seeing that our reliance is
not fixed on them, and we beseech them on no other ground, than just because
God, by furnishing them with the means of well-doing, has in a manner destined
them to be the ministers of his beneficence, and is pleased by their hands to
assist us, and draw out, on our account, the resources which he has deposited
with them?

Such is my view. And, accordingly, whatever benefits we receive from them, we
should regard as coming from God, as in truth it is he alone who bestows all
these things upon us by their instrumentality. But are we not to feel grateful
to men whenever they have conferred any kindness upon us. This the mere equity
of nature and law of humanity dictates?

Certainly we are; and were it only for the reason that God honors them by
sending to us, through their hands, as rivulets, the blessings which flow from
the inexhaustible fountain of his liberality. In this way he lays us under
obligation to them, and wishes us to acknowledge it. He, therefore, who does not
show himself grateful to them by so doing, betrays his ingratitude to God. Are
we hence at liberty to infer, that it is wrong to invoke angels and holy
servants of the Lord who have departed this life?

We are not at liberty; for God does not assign to saints the office of assisting
us. And in regard to angels, though he uses their labor for our salvation, he
does not wish us to ask them for it.

You say, then, that whatever does not aptly and fitly square with the order
instituted by God, is repugnant to his will?

I do. For it is a sure sign of unbelief not to be contented with the things
which God gives to us. Then if we throw ourselves on the protection of angels or
saints, when God calls us to himself alone, and transfer to them the confidence
which ought wholly to be fixed upon God, we fall into idolatry, seeing we share
with them that which God claimed entirely for himself;

Let us now consider the manner of prayer. Is it sufficient to pray with the
tongue, or does prayer require also the mind and heart? The tongue, indeed, is
not always necessary, but true prayer can never be without understanding and
affection. By what argument will you prove this to me?

Since God is a Spirit, he requires men to give him the heart in all cases, and
more especially in prayer, by which they hold communion with him. Wherefore he
promises to be near to those only who call upon him in truth: on the other hand,
he abominates and curses all who pray to him deceitfully, and not sincerely.
(Psalms 145:18; Isaiah 29:13.) All prayers, then, conceived only by the tongue,
will be vain and worthless? Not only so, but will be most displeasing to God.

What kind of feeling does God require in prayer

First, that we feel our want and misery, and that this feeling beget sorrow and
anxiety in our minds. Secondly, that we be inflamed with an earnest and vehement
desire to obtain grace from God. These things will also kindle in us an ardent
longing to pray. Does this feeling flow from the temper natural to man, or does
it proceed from the grace of God?

Here God must come to our aid. For we are altogether stupid in regard to both.
(Romans 8:2, Romans 8:5.) It is the Spirit of God who excites in us groanings
which cannot be uttered, and frames our minds to the desires which are requisite
in prayer, as Paul says. (Galatians 4:6.) Is it the meaning of this doctrine,
that we are to sit still, and, in a kind of vacillating state, wait for the
motions of the Spirit, and not that each one is to urge himself to pray? By no
means. The meaning rather is, that when believers feel themselves cold or
sluggish, and somewhat indisposed to pray, they should forthwith flee to God,
and beseech him to inflame them by the fiery darts of his Spirit, that they may
be rendered fit to pray.

You do not, however, mean that there is to be no use of the tongue in prayer Not
at all. For it often helps to sustain the mind, and keep it from being so easily
drawn off from God. Besides, as it, more than other members, was created to
display the glory of God, it is right that it be employed to this purpose, to
the whole extent of its capacity. Moreover, vehemence of desire occasionally
impels a man to break forth into utterance with the tongue without intending it.

If so, what profit have those who pray in a foreign tongue not understood by
them?

It is nothing else than to sport with God. Christians, therefore, should have
nothing to do with this hypocrisy. (1 Corinthians 14:15.) But when we pray do we
do it fortuitously, uncertain of success, or ought we to feel assured that the
Lord will hear us? The foundation of our prayer should always be, that the Lord
will hear us, and that we shall obtain whatever we ask, in so far as is for our
good. For this reason Paul tells us, that true prayer flows from faith. (Romans
10:14.) For no man will ever duly call upon him, without previously resting with
firm reliance on his goodness.

What then will become of those who pray in doubt, and without fixing in their
minds what profit they are to gain by praying, nay, are uncertain whether or not
their prayers will be heard by God? Their prayers are vain and void, not being
supported by any promise. For we are ordered to ask with sure faith, and the
promise is added, that whatever we shall ask, believing, we shall receive.
(Matthew 21:22; Mark 11:24; James 1:6.)

It remains to be seen wherein we have such great confidence, that while
unworthy, on so many accounts, of appearing in the presence of God, we however
dare to sist ourselves before him.

First, we have promises by which we must simply abide, without making any
reference to our own worthiness. Secondly, if we are sons, God animates and
instigates us by his Spirit, so that we doubt not to betake ourselves to him in
a familiar manner, as to a father. As we are like worms, and are oppressed by
the consciousness of our sins, God, in order that we may not tremble at his
glorious majesty, sets forth Christ as a Mediator, through whom we obtain
access, and have no doubt at all of obtaining favor. (Psalms 4:15; Psalms 91:15;
Psalms 145:18; Isaiah 30:19; Isaiah 65:1; Jeremiah 29:12; Joel 2:32; Romans
8:25; Romans 10:13.) Do you understand that we are to pray to God only in the
name of Christ?

I so understand. For :it is both so enjoined in distinct terms, and the promise
is added, that he will by his intercession obtain what we ask. (1 Timothy 2:5; 1
John 2:1.)

He is not then to be accused of rashness or presumption, who, trusting to this
Advocate, makes a familiar approach to God, and holds forth to God and to
himself Christ as the only one through whom he is to be heard? (Hebrews 4:14.)
By no means: For he who thus prays conceives his prayers as it were at the lips
of Christ, seeing he knows, that by the intercession of Christ, his prayer is
assisted and recommended. (Romans 8:15.)

Let us now consider what the prayers of believers ought to contain. Is it lawful
to ask of God whatever comes into our mind, or is a certain rule to be observed?

It were a very preposterous method of prayer to indulge our own desires and the
judgment of the flesh. We are too ignorant to be able to judge what is expedient
for us, and we labor under an intemperance of desire, to which it is necessary
that a bridle be applied.

What then requires to be done? The only thing remaining is for God himself to
prescribe a proper form of prayer, that we may follow him while he leads us by
the hand, and as it were sets words before us.

What rule has he prescribed? The doctrine on this subject is amply and copiously
delivered in the Scriptures. But to give us a surer aim, he framed, and, as it
were, dictated a form in which he has briefly comprehended and digested under a
few heads whatever it is lawful, and in our interest to ask.

Repeat it. Our Lord Jesus Christ being asked by his disciples in what way they
ought to pray, answered, when ye would pray, say ye, (Matthew 6:9; Luke 11:2,)
"Our Father, which art in heaven, hallowed be thy name. Thy kingdom come. Thy
will be done in earth, as it is in heaven. Give us this day our daily bread. And
forgive us our debts, as we forgive our debtors. And lead us not into
temptation; but deliver us from evil: For thine is the kingdom, and the power,
and the glory forever. Amen." That we may the better understand what it
contains, let us divide it into heads.

It contains six parts, of which the three first respect the glory of God alone
as their proper end, without any reference to us: the other three relate to us
and our interest. Are we then to ask God for any thing from which no benefit
redounds to us?

He indeed of his infinite goodness so arranges all things that nothing tends to
his glory without being also salutary to us. Therefore when his name is
sanctified, he causes it to turn to our sanctification also; nor does his
kingdom come without our being in a manner sharers in it. But in asking all
these things, we ought to look only to his glory without thinking of advantage
to ourselves.

According to this view, three of these requests have a connection with our own
good, and yet their only aim ought to be, that the name of God may be glorified.

It is so; and thus the; glory of God ought also to be considered in the other
three, though they are properly intended to express desire for things which
belong to our good and salvation.

Let us now proceed to an explanation of the words; and, first, Why is the name
of Father, rather than any other, here given to God? As security of conscience
is one of the most essential requisites for praying aright, God assumes this
name, which suggests only the idea of pure kindness, that having thus banished
all anxiety from our minds, he may invite us to make a familiar approach to him.
Shall we then dare to go to him directly without hesitation as children to
parents?

Wholly so: nay, with much surer confidence of obtaining what we ask. For as our
Master reminds us, (Matthew 7:11,) If we being evil cannot however refuse good
things to our children, nor bear to send [hem empty away, nor give them poison
for bread, how much greater kindness is to be expected from our heavenly Father,
who is not only supremely good, but goodness itself? May we not from this name
also draw the inference which we mentioned at the outset, viz., that to be
approved, all our prayers should be founded on the intercession of Christ? (John
15:7;Romans 8:15.) And indeed a most valid inference. For God regards us as
sons, only in so far as we are members of Christ.74 Why do you call God :’ our
Father" in common, rather than"my Father" in particular?

Each believer may indeed call him his own Father, but the Lord used the common
epithet that he might accustom us to exercise charity in our prayers, and that
we might not neglect others, by each caring only for himself.

What is meant by the additional clause, that God is in heaven?

It is just the same as if I were to call him exalted, mighty, incomprehensible.
To what end this, and for what reason? In this way we are taught when we pray to
him to raise our minds aloft, and not have any carnal or earthly thoughts of
him, nor measure him by our own little standard, lest thinking too meanly of
him, we should wish to bring him into subjection to our will, instead of
learning to look up with fear and reverence to his glorious Majesty. It tends to
excite and confirm our confidence in him, when he is proclaimed to be the Lord
and Governor of heaven, ruling all things at his pleasure.

Repeat to me the substance of the first petition. By the name of God, Scripture
denotes the knowledge and fame with which he is celebrated among men. We pray
then that his glory’ may be promoted everywhere, and in all. But can any thing
be added to his glory, or taken from it? In itself it neither increases nor is
diminished. But we pray as is meet, that it may be illustrious among men - that
in whatever God does, all his works may appear, as they are, glorious, that he
himself may by all means be glorified.

What understand you by the kingdom of God in the second petition?

It consists chiefly of two branches - that he would govern the elect by his
Spirit - that he would prostrate and destroy the reprobate who refuse to give
themselves up to his service, thus making it manifest that nothing is able to
resist his might. In what sense do you pray that this kingdom may come? That the
Lord would daily increase the numbers of the faithful - that he would ever and
anon load them with new gifts of his Spirit, until he fill them completely:
moreover, that he would render his truth more clear and conspicuous by
dispelling the darkness of Satan, that he would abolish all iniquity, by
advancing his own righteousness. Are not all these things done every day?

They are done so far:. that the kingdom of God may be said to be commenced. We
pray, therefore, that it may constantly increase and be carried forward, until
it attain its greatest height, which we only hope to take place on the last day
on which God alone, after reducing all creatures to order, will be exalted and
pre-eminent, and so be all in all. (1 Corinthians 15:28.) What mean you by
asking that the will of God may be done? That all creatures may be subdued into
obedience to him, and so depend on his nod, that nothing may be done except at
his pleasure. Do you think then that any thing can be done against his will?

We not only pray that what he has decreed with himself may come to pass, but
also that all contumacy being tamed and subjugated, he would subject all wills
to his own, and frame them in obedience to it. Do we not by thus praying
surrender our own wills?

Entirely: nor do we only pray that he would make void whatever desires of ours
are at variance with his own will, but also that he would[form in us new minds
and new hearts, so that we may wish nothing of ourselves, but rather that his
Spirit may preside over our wishes, and bring them into perfect unison with God.

Why do you pray that this may be done on earth as it is in heaven? As the holy
angels, who are his celestial creatures, have it as their only object to obey
him in all things, to be always obedient to his word, and prepared voluntarily
to do him service, we pray for such promptobedience in men, that each may give
himself up entirely to him in voluntary subjection.

Let us now come to the second part. What mean you by the "daily" bread you ask
for? In general every thing that tends to the preservation of the present life,
not only food or clothing, but also all other helps by which the wants of
outward life are sustained; that we may eat our bread in quiet, so far as the
Lord knows it to be expedient. But why do you ask God to give what he orders us
to provide by our own labor?

Though we are to labor, and even sweat in providing food, we are not nourished
either by our own labor, or our own industry, or our own diligence, but by the
blessing of God by which the labor of our hands, that would otherwise be in
vain, prospers. Moreover we should understand, that even when abundance of food
is supplied to our hand, and we eat it, we are not nourished by its substance,
but by the virtue of God alone. It has not any inherent efficacy in its own
nature, but God supplies it from heaven as the instrument of his own
beneficence. (Deuteronomy 8:3; Matthew 4:4.) But by what right do you call it
your bread when you ask God to give it?

Because by the kindness of God it becomes ours, though it; is by no means due to
us. We are also reminded by this term to refrain from counting the bread of
others, and to be contented with that which has come to us in a legitimate
manner as from the hand of God.

Why do you add both"daily"and"this day?" By these two terms we are taught
moderation and temperance, that our wishes may not exceed the measure of
necessity. As this prayer ought to be common to all, how can the rich, who have
abundance at home, and have provision laid up for a long period, ask it to be
given them for a day? The rich, equally with the poor, should remember that none
of the things which they have will do them good, unless God grant them the use
of them, and by his grace make the use fruitful and .efficacious. Wherefore
while possessing all things, we have nothing except in so far as we every hour
receive from the hand of God what is necessary and sufficient for us.

What does the fifth petition contain? That the Lord would pardon our sins. Can
no mortal be found so righteous as not to require this pardon? Not one. When
Christ gave this form of prayer, he designed it for the whole Church. Wherefore
he who would exempt himself from this necessity, must leave the society of the
faithful. And we have the testimony of Scripture, namely, that he who would
contend before God to clear himself in one thing, will be found guilty in a
thousand. (Job 9:3.) The only refuge left for all is in his mercy.

How do you think that sins are forgiven us? As the words of Christ express,
namely, that they are debts which make us liable, to eternal death, until God of
his mere liberality deliver us.

You say then that it :is by the free mercy of God that we obtain the pardon of
sins?

Entirely so. For were the punishment of only one sin, and that the least, to be
ransomed, we could not satisfy it. All then must be freely overlooked and
forgiven.

What advantage accrues to us from this forgiveness?

We are accepted, just as if we were righteous and innocent, and at the same time
our consciences are confirmed in a :full reliance on his paternal favor,
assuring us of salvation. Does the appended condition, viz., that he would
forgive us as we forgive our debtors, mean that we merit pardon from God by
pardoning men who have in any way offended us? By no means. For in this way
forgiveness would not be free nor founded alone on the satisfaction which Christ
made for us on the cross. But as by forgetting the injuries done to ourselves,
we, while imitating his goodness and clemency, demonstrate that we are in fact
his children, God wishes us to confirm it by this pledge; and at the same time
shows us, on the other hand, that if we do not show ourselves easy and ready to
pardon, nothing else is to be expected of him than the highest inexorable rigor
of severity. Do you say then that all who cannot from the heart forgive offenses
are discarded by God and expunged from his list of children, so that they cannot
hope for any place of pardon in heaven? So I think, in accordance with the
words, "With what measure ye mete it shall be measured to you again."

What comes next?

"Lead us not into temptation, but deliver us from evil." Do you include all this
in one petition?

It is only one petition; for the latter clause is an explanation of the former.

What does it contain in substance? That the Lord would not permit us to rush or
fall into sin - that he would not; leave us to be overcome by the devil and the
desires of our flesh, which wage constant war with us - that he would rather
furnish us with his strength to resist, sustain us by his hand, cover and
fortify us by his protection, so that under his guardianship and tutelage we may
dwell safely.

How is this done? When governed by his Spirit we are imbued with such a love and
desire of righteousness, as to overcome the flesh, sin, and Satan; and, on the
other hand, with such a hatred of sin as may keep us separated from the world in
pure holiness. For our victory consists in the power of the Spirit. Have we need
of this assistance? Who can dispense with it? The devil is perpetually hovering
over us, and going about as a roaring lion seeking whom he may devour. (1 Peter
5:8.) And let us consider what our weakness is. Nay, all would be over with us
every single moment did not God equip us for battle with his own weapons, and
strengthen us with his own hand.

What do you mean by the term Temptation? The tricks and fallacies of Satan, by
which he is constantly attacking us, and would forthwith easily circumvent us,
were we not aided by the help of God. For both our mind, from its native vanity,
is liable to his wiles, and our will, which is always prone to evil, would
immediately yield to him. But why do you pray God not to lead you into
temptation, which seems to be the proper act of Satan, not of God? As God
defends believers by his protection, that they may neither be oppressed by the
wiles of Satan, nor overcome by sin, so those whom he means to punish he not
only leaves destitute of his grace, but also delivers to the tyranny of Satan,
strikes with blindness, and gives over to a reprobate mind, so that they are
completely enslaved to sin and exposed to all the assaults of temptation.

What is meant by the clause which is added,"For thine is the kingdom, and the
power, and the glory, for ever?"

We are here again reminded that our prayers must lean more on the power and
goodness of God than on any confidence in ourselves. Besides, we are taught to
close all our prayers with praise. Is it not lawful to ask any thing of God that
is not comprehended in this form?

Although we are free to pray in other words, and in another manner, we ought,
however, to hold that no prayer can please God which is not referable to this as
the only rule of right Prayer.


========================================================================
  CHAPTER 9: 1545 - (PART 4) - THE WORD AND THE SACRAMENTS
========================================================================

OF THE WORD OF GOD. The order already adopted by us requires that we now
consider the fourth part of divine worship,

We said that this consists in acknowledging God as the author of all good, and
in extolling his goodness, justice, wisdom, and power with praise and
thanksgiving, that thus the glory of all good may remain entirely with him. Has
he prescribed no :rule as to this part?

All the praises extant in Scripture ought to be our rule. Has the Lord’s Prayer
nothing’ which applies here?

Yes. When we pray that his name may be hallowed, we pray that he may be duly
glorified in his works - that he may be regarded, whether in pardoning sinners,
as merciful; or in exercising vengeance, as just; or in performing his
pro-raises, as true: in short, that whatever of his works we see may excite us
to glorify him. This is indeed to ascribe to him the praise of all that is good.

What shall we infer from these heads which have hitherto been considered, by
us?.

What truth itself teaches, and was stated at the outset, viz., that this is
eternal life to know one true God the Father, and Jesus Christ whom he hath
sent, (John 17:3,) - to know him, I say, in order that we may pay due honor and
worship to him, that he may be not only our Lord but also our Father and Savior,
and we be in turn his children and servants, and accordingly devote our lives to
the illustration of his glory.

How can we attain to such blessedness? For this end God has left us his holy
word; for spiritual doctrine is a kind of door by which we enter his heavenly
kingdom. Where are we to seek for this word? In the Holy Scriptures, in which it
is contained.

How are you to use it in order to profit by it? By embracing it with entire
heartfelt persuasion, as certain truth come down from heaven - by being docile,
and subjecting our minds and wills in obedience to it - by loving it sincerely -
by having it once for all engraven on our hearts, and there rooted so as to
produce fruit in our life - finally, by being formed after its rule. Then shall
it turn to our salvation, as it was intended. Are all these things put in our
own power?

None of them at all; but every thing which I have mentioned it belongs to God
only to effect in us by the gift of his Spirit. But are we not to use
diligence,and zealously strive to profit in it by reading, hearing, and
meditating?

Yea, verily: seeing that every one ought to exercise himself in the daily
reading of it, and all should be especially careful to attend the sermons when
the doctrine of salvation is expounded in the assembly of the faithful.

You affirm then that it is not enough for each to read privately at home, and
that all ought to meet in common to hear the same doctrine?

They must meet when they can - that is, when an opportunity is given. Are you
able to prove this to me? The will of God alone ought to be amply sufficient for
proof; and the order which he hath recommended to his church is not what two or
three only might observe, but all should obey in common. Moreover, he declares
this to be the only method of edifying as well as preserving. This, then, should
be a sacred and inviolable rule to us, and no one should think himself entitled
to be wise above his Master. Is it necessary, then, that pastors should preside
over churches?

Nay; it is necessary to hear them, and listen with fear and reverence to the
doctrine of Christ as propounded from their lips. But is it enough for a
Christian man to have been instructed by his pastor once, or ought he to observe
this course during life?

It is little to have begun, unless you persevere. We must be the disciples of
Christ to the end, or rather without end. But he has committed to the ministers
of the Church the office of teaching in his name and stead. OF THE SACRAMENTS.
Is there no other medium, as it is called, than the Word by which God may
communicate himself to us? To the preaching of the Word he has added the
Sacraments.

What is a Sacrament? An outward attestation of the divine benevolence towards
us, which, by a visible sign, figures spiritual grace, to seal the promises of
God on our hearts, and thereby better confirm their truth to us. Is there such
virtue in a visible sign that it can establish our consciences in a full
assurance of salvation? This virtue it has not of itself, but by the will of
God, because it was instituted for this end.

Seeing it is the proper office of the Holy Spirit to seal the promises of God on
our minds, how do you attribute this to the sacraments?

There is a wide difference between him and them. To move and affect the heart,
to enlighten the mind, to render the conscience sure and tranquil, truly belongs
to the Spirit alone; so that it ought to be regarded as wholly his work, and be
ascribed to him alone, that no other may have the praise; but this does not at
all prevent God from employing the sacraments as secondary instruments, and
applying them to what use he deems proper, without derogating in any respect
from the agency of the Spirit.

You think, then. that the power and efficacy of a sacrament is not contained in
the outward element, but flows entirely from the Spirit of God?

I think so; viz., that the Lord hath been pleased to exert his energy by his
instruments, this being the purpose to which he destined them: this he does
without detracting in any respect from the virtue of his Spirit. Can you give me
a reason why he so acts? In this way he consults our weakness. If we were wholly
spiritual, we might, like the angels, spiritually behold both him and his grace;
but as we are surrounded with this body of clay, we need figures or mirrors to
exhibit a view of spiritual and heavenly things in a kind of earthly manner; for
we could not otherwise attain to them. At the same time, it is our interest to
have all our senses exercised in the promises of God, that they may be the
better confirmed to us.

If it is true that the sacraments were instituted by God to be helps to our
necessity, is it not arrogance for any one to hold that he can dispense with
them as unnecessary?

It certainly is; and hence, if any one of his own accord abstains from the use
of them, as if he had no need of them, he contemns Christ, spurns his grace, and
quenches the Spirit. But what confidence can there be in the sacraments as a
means of establishing the conscience, and what certain security can be conceived
from things which the good and bad use indiscriminately?

Although the wicked: so to speak, annihilate the gifts of God offered in the
sacraments in so far as regards themselves, they do not thereby’ deprive the
sacraments of their nature and virtue.

How, then, and when does the effect follow the use of the sacraments? When we
receive them in faith, seeking Christ alone and his grace in them.

Why do you say that Christ is to be sought in them?

I mean that we are not to cleave to the visible signs so as to seek salvation
from them, or imagine that the power of conferring grace is either fixed or
included in them, but rather that the sign is to be used as a help, by which,
when seeking salvation and complete felicity, we are pointed directly to Christ.

Seeing that faith is requisite for the use of them, how do you say that they are
given us to confirm our faith, to make us more certain of the promises of God?

It is by no means sufficient that faith is once begun in us. It must be
nourished continually, and increase more and more every day. To nourish,
strengthen, and advance it, the Lord instituted the sacraments. This indeed Paul
intimates, when he says that they have the effect of sealing the promises of
God. (Romans 4:11.) But is it not an indication of unbelief not to have entire
faith in the promises of God until they are confirmed to us from another source?

It certainly argues a weakness of faith under which the children of God labor.
They do not, however, cease to be believers, though the faith with which they
are endued is still small and imperfect; for as long as we continue in this
world remains of distrust cleave to our flesh, and these there is no other way
of shaking off than by making continual progress even unto the end. It is
therefore always necessary to be going forward.

How many are the sacraments of the Christian Church?

There are only two, whose use is common among all believers.

What are they?

Baptism and the Holy Supper.

What likeness or difference is there between them?

Baptism is a kind! of entrance into the Church; for we have in it a testimony
that we who are otherwise strangers and aliens, are received, into the family of
God, so as to be counted of his household; on the other hand, the Supper attests
that God exhibits himself to us by nourishing our souls. That the meaning of
both may be more clear to us, let us treat of them separately. First, what is
the meaning of Baptism?

It consists of two parts. For, first, Forgiveness of sins; and, secondly,
Spiritual regeneration, is figured by it. (Ephesians 5:26; Romans 6:4) What
resemblance has water with these things, so as to represent them?

Forgiveness of sins is a kind of washing, by which our souls are cleansed from
their defilements, just as bodily stains are washed away by water.

What do you say of Regeneration?

Since the mortification of our nature is its beginning, and our becoming’ new
creatures its end, a figure of death is set before us when the water is poured
upon the head, and the figure of a new life when instead of remaining immersed
under water, we only enter it for a moment as a kind of grave, out of which we
instantly emerge. Do you think that the water is a washing’ of the soul? By no
means; for it were impious to snatch away this honor from the blood of Christ,
which was shed in order to wipe away all our stains:, and render us pure and
unpolluted in the sight of God. (1 Peter 1:19; 1 John 1:7.) And we receive the
fruit of this cleansing when the Holy Spirit sprinkles our consciences with that
sacred blood. Of this we have a seal in the Sacrament. But do you attribute
nothing more to the water than that it is a figure of ablution?

I understand it to be a figure, but still so that the reality is annexed to it;
for God does not disappoint us when he promises us his gifts. Accordingly, it is
certain that both pardon of sins and newness of life are offered to us in
baptism, and received by us. Is this grace bestowed on all indiscriminately?

Many precluding its entrance by their depravity, make it void to themselves.
Hence the benefit extends to believers only, and yet the Sacmmeret loses nothing
of its nature.

Whence is Regeneration derived? From the Death and Resurrection of Christ taken
together. His death hath this efficacy, that by means of it our old man is
crucified, and the vitiosity of our nature in a manner buried, so as no more to
be in rigor in us. Our reformation to a new life, so as to obey the
righteousness of God, is the result of the resurrection.

How are these blessings bestowed upon us by Baptism?

If we do not render the promises there offered unfruitful by rejecting them, we
are clothed with Christ, and presented with his Spirit.

What must we do in order to use Baptism duly? The right use of Baptism consists
in faith and repentance; that is, we must first hold with a firm heartfelt
reliance that, being purified from all stains by the blood of Christ, we are
pleasing to God: secondly, we must feel his Spirit dwelling in us, and declare
this to others by our actions, and we must constantly exercise ourselves in
aiming at the mortification of our flesh, and obedience to the righteousness of
God.

If these things are requisite to the legitimate use of Baptism, how comes it
that we baptize Infants?

It is not necessary that faith and repentance should always precede baptism.
They are only required from those whose age makes them capable of both. It will
be sufficient, then, if, after infants have grown up, they exhibit the power of
their baptism. Can you demonstrate by reason that there is nothing absurd in
this?

Yes; if it be conceded to me that our Lord instituted nothing at variance with
reason. For while Moses and all the Prophets teach that circumcision was a sign
of repentance, and was even as Paul declares the sacrament of faith, we see that
infants were not excluded from it. (Deuteronomy 30:6; Jeremiah 4:4; Romans
4:11.) But are they now admitted to Baptism for the same reason that was valid
in circumcision? The very same, seeing that the promises which God anciently
gave to the people of Israel are now published through the whole world. But do
you infer from thence that the sign also is to be used?

He who will duly ponder all things in both ordinances, will perceive this to
follow. Christ in making us partakers of his grace, which had been formerly
bestowed on Israel, did not condition, that it should either bemore obscure or
in some respect less abundant. Nay, rather he shed it upon as both more clearly
and more abundantly. Do you think that if infants are denied baptism, some thing
is thereby deducted from the grace of God, and it must be said to have been
diminished by the coming of Christ? That indeed is evident; for the sign being
taken away, which tends very much to testify the mercy of God and confirm the
promises, we should want an admirable consolation which those of ancient times
enjoyed. Your view then is, that since God, under the Old Testament, in order to
show himself the Father of infants, was pleased that the promise, of salvation
should be engraven on their bodies by a visible sign, it were unbecoming to
suppose that, since the advent of Christ, believers have less to confirm them,
God having intended to give us in the present day the same promise which was
anciently given to the Fathers, and exhibited in Christ a clearer specimen of
his goodness. That is my view. Besides, while it is sufficiently clear that the
force, and so to speak, the substance of Baptism are common to children, to deny
them the sign, which is inferior to the substance, were manifest injustice. On
what terms then are children to be baptized? To attest that they are heirs of
the blessing promised to the seed of believers, and enable them to receive and
produce the fruit of their Baptism, on acknowledging its reality after they have
grown up.

Let us now pass to the Supper. And, first, I should like to know from you what
its meaning is.

It was instituted by Christ in order that by the communication of his body and.
blood, he might teach and assure us that our souls are being trained in the hope
of eternal life. But why is the body of our Lord figured by bread, and his blood
by wine?

We are hence taught that such virtue as bread has in nourishing our bodies to
sustain the present life, the same has the body of our Lordspiritually to
nourish our souls. As by wine the hearts of men are gladdened, their strength
recruited, and the whole man strengthened, so by the blood of our Lord the same
benefits are received by our souls. Do we therefore eat the body and blood of
the Lord?

I understand so. For as our whole reliance for salvation depends on him, in
order that the obedience which he yielded to the Father may be imputed to us
just as if it were ours, it is necessary that he be possessed by us; for the
only way in which he communicates his blessings to us is by making himself ours.
But did he not give himself when he exposed himself to death, that he might
redeem us from the sentence of death, and reconcile us to God? That is indeed
true; but it is not enough for us unless we now receive him, that thus the
efficacy and fruit of his death may reach us. Does not the manner of receiving
consist in faith?

I admit it does. But I at the same time add, that this is done when we not only
believe float he died in order to free us from death, and was raised up that he
might purchase life for us, but recognize that he dwells in us, and that we are
united to him by a union the same in kind as that which unites the members to
the head, that by virtue of this union we may become partakers of all his
blessings. Do we obtain this communion by the Supper alone?

No, indeed. For by the gospel also, as Paul declares, Christ is communicated to
us. And Paul justly declares this, seeing we are there told that we are flesh of
his flesh and bones of his bones - that he is the living bread which came down
from heaven to nourish our souls - that we are one with him as he is one with
the Father, etc. (1 Corinthians 1:6; Ephesians 5:30; John 6:51; John 17:21.)
What more do we obtain from the sacrament, or what other benefit does it confer
upon us? The communion of which I spoke is thereby confirmed and increased; for
although Christ is exhibited to us both in baptism and in the gospel, we do not
however receive him entire, but in part only.

What then have we in the symbol of bread? As the body of Christ was once
sacrificed for us to reconcile us to God, so now also is it given to us, that we
may certainly know that reconciliation belongs to us.

What in the symbol of wine? That as Christ once shed his blood for the
satisfaction of our sins, and as the price of our redemption, so he now also
gives it to us to drink, that we may feel the benefit which should thence accrue
to us.

According to these two answers, the holy Supper of the Lord refers us to his
death, that we may communicate in its virtue?

Wholly so; for that the one perpetual sacrifice, sufficient for our salvation,
was performed. Hence nothing more remains for us but to enjoy it. The Supper
then was not instituted in order to offer up to God the body of his Son? By no
means. He, himself alone, as priest for ever, has this privilege; and so his
words express when he says, "Take, eat." He there commands us not to offer his
body, but only to eat it. (Hebrews 5:10; Matthew 26:26.) Why do we use two
signs?

Therein the Lord consulted our weakness, teaching us in a more familiar manner
that he is not only food to our souls, but drink also, so that we are not to
seek any part of spiritual life anywhere else than in him alone.

Ought all without exception to use both alike? So the commandment of Christ
bears: and to derogate from it in any way, by attempting anything contrary to
it, is wicked. Have we in the Supper only a figure of the benefits which you
have mentioned, or are they there exhibited to us in reality?

Seeing that our Lord Jesus Christ is truth itself, there cannot, be a doubt that
he at the same time fulfills the promises which he there gives us, andadds the
reality to the figures. Wherefore I doubt not that as he testifies by words and
signs, so he also makes us partakers of his substance, that thus we may have one
life with him. But how can this be, when the body of Christ is in heaven, and we
are still pilgrims on the earth? This he accomplishes by the secret and
miraculous agency of his Spirit, to whom it is not difficult to unite things
otherwise disjoined by a distant space.

You do not imagine then, either that the body is inclosed in the bread or the
blood in the wine?

Neither is inclosed. My understanding rather is, that in order to obtain the
reality of the signs, our minds must be raised to heaven, where Christ is, and
from whence we expect him as Judge and Redeemer, and that it is improper and
vain to seek him in these earthly elements. To collect the substance of what you
have said, you maintain that there are two things in the Supper, viz., bread and
wine, which are seen by the eyes, handled by the hands, and perceived by the
taste, and Christ by whom our souls are inwardly fed as with their own proper
ailment?

True; and so much so that the resurrection of the body also is there confirmed
to us by a kind of pledge, since the body also shares in the symbol of life.

What is the right and legitimate use of this Sacrament? That which Paul points
out, "Let a man examine himself," before he approach to it. (1 Corinthians
11:28.) Into what is he to inquire in this examination?

Whether he be a true member of Christ. By what evidence may he come to know
this?

If he is endued with faith and repentance, if he entertains sincere love for his
neighbor, if he has his mind pure from all hatred and malice. Do you require
that a man’s faith and charity should both be perfect?

Both should be entire and free from all hypocrisy, but it were vain to demand an
absolute perfection to which nothing should be wanting, seeing that none such
will ever be found in man.

Then the imperfection under which we still labor does not forbid our approach?
On the contrary, were we perfect, the Supper would no longer be of any use to
us. It should be a help to aid our weakness, and a support to our imperfection.
Is no other end besides proposed by these two Sacraments?

They are also martyrs and as it were badges of our profession. For by the use of
them we profess our faith before men, and testify our consent in the religion of
Christ. Were any one to despise the use of them, in what light should it be
regarded? As an indirect denial of Christ. Assuredly such a person, inasmuch as
he deigns not to confess himself a Christian, deserves not to be classed among
Christians. Is it enough to receive both once in a lifetime?

It is enough so to receive baptism, which may not be repeated. It is different
with the Supper.

What is the difference? By baptism the Lord adopts us and brings us into his
Church, so as thereafter to regard us as part of his household. After he has
admitted us among the number of his people, he testifies by the Supper that he
takes a continual interest in nourishing us. Does the administration both of
baptism and of the Supper belong indiscriminately to all? By no means. It is
confined to those to whom the office of teaching has been committed. For the two
things, viz., to feed the Church with thedoctrine of piety and administer the
sacrament, are united together by an indissoluble tie. Can you prove this to me
by the testimony of Scripture?

Christ gave special commandment to the Apostles to baptize. In the celebration
of the Supper he ordered us to follow his example. And the Evangelists relate
that he himself in dispensing it, performed the office of a public minister.
(Matthew 28:19; Luke 22:19.) But ought pastors, to whom the dispensing of it has
been committed, to admit all indiscriminately without selection? In regard to
baptism, as it is now bestowed only on infants, there is no room for
discrimination; but in the Supper the minister ought to take heed not to give it
to any one who is clearly unworthy of receiving it.

Why so?

Because it cannot be done without insulting and profaning the Sacrament. But did
not Christ admit Judas, impious though he was, to the Communion?

I admit it; as his impicity was still secret. For though it was not unknown to
Christ, it had not come to light or the knowledge of men. (Matthew 26:25.) What
then can be done with hypocrites? The pastor cannot keep them back as unworthy,
but must wait till such time as he shall reveal their iniquity, and make it
manifest to all. But if he knows or has been warned that an individual is
unworthy?

Even that would not be sufficient to keep him back from communicating, unless in
addition to it there was a legitimate investigation and decision of the Church.

It is of importance, then, that there should be a certain order of government
established in churches?

It is: they cannot otherwise be well managed or duly constituted. The method is
for elders to be chosen to preside as censors of manners, to guard watchfully
against offenses, and exclude from communion all whom they recognize to be unfit
for it, and who could not be admitted without profaning the Sacrament.


========================================================================
  CHAPTER 10: 1560 - (PART 1) - FAITH
========================================================================

A Reformulated Catechism taken from the Geneva Catechism circa 1560 A Dialogue
between the Minister and the child. by John Calvin

I. Faith 1. Minister. What is the chief end of human life? To know God.

2. Why do you say that?

Because He created us and placed us in this world to be glorified in us. And it
is indeed right that our life, of which He Himself is the beginning, should be
devoted to His glory.

3. What is the sovereign good of man? The same thing.

4. Why do you hold that to be the sovereign good?

Because without it our condition is more miserable than that of brute-beasts.

5. Hence, then, we see that nothing worse can happen to a man than to live
without God.

It isSong of Solomon 6:1-13. What is the true and right knowledge of God? When
we know Him in order that we may honour Him.

7. How do we honour Him aright?

We put our reliance on Him, by serving Him in obedience to His will, by calling
upon Him in all our need, seeking salvation and every good thing in Him, and
acknowledging with heart and mouth that all our good proceeds from Him.

8. To consider these things in order, and explain them more fully---what is the first point? To rely upon God.

9. How can we do that?

First by knowing Him as almighty and perfectly good.

10. Is this enough?

No.

11. Why?

Because we are unworthy that He should show His power in helping us, or employ
His goodness toward us.

12. What more then is required? That we be certain that He loves us, and desires
to be our Father, and Saviour.

13. How do we know that? By His Word, in which He declares His mercy to us in
Christ, and assures us of His love toward us.

14. Then the foundation for true reliance upon God is to know Him in Jesus
Christ [John 17:3]? That is true.

15. What then briefly is the substance of this knowledge?

It is contained in the Confession of Faith used by all Christians. It is
commonly called the Apostles’ Creed, because it is a summary of the true faith
which has always been held in Christ’s Church, and was derived from the pure
doctrine of the Apostles.

16. Recite it.

17. In order to expound this confession in detail, into how many parts do we
divide it?

Into four principal parts.

18. What are they? The first is about God the Father; the second about His Son
Jesus Christ, which also includes the whole history of our redemption; the third
is about the Holy Spirit; the fourth is about the Church, and the gracious gifts
of God conferred on her.

19. Since there is but one God, why do you mention the Father, Son, and Holy
Spirit, who are three?

Because in the one essence of God, we have to look on the Father as the
beginning and origin, and the first cause of all things; then the Son, who is
Eternal Wisdom; and the Holy Spirit who is His virtue and power shed abroad over
all creatures, but still perpetually resident in Himself.

20. You mean then that there is no objection to our understanding that these
three persons are distinctly in one Godhead, that therefore God in not therefore
divided?

Just Song of Solomon 21. Now repeat the first part.

"I believe in God the Father Almighty, Maker of heaven and earth."

22. Why do you call Him Father?

It is with reference to Christ who is His eternal Word, begotten of Him before
time, and being sent into this world was demonstrated and declared to be His
Son. But since God is the Father of Jesus Christ, it follows that He is our
Father also.

23. In what sense do you mean that He is Almighty? That does not mean that He
has a power which He does not exercise, but that He disposes all things by His
Providence, governs the world by His will, ruling all as it seems good to Him.

24. You mean that the power of God is not idle, but consider rather that His
hand is always engaged in working, so that nothing is done except through Him,
with His permission and His decree.

It is Song of Solomon 25. Why do you add that He is Creator of heaven and earth?

Because He has manifested Himself to us by works [Psalms 104:1-35;Romans 1:20]
we ought to seek Him in them. Our mind cannot comprehend His essence. But the
world is for us like a mirror in which we may contemplate Him in so far as it is
expedient for us to know Him.

26. Do you not understand by "heaven and earth" all other creatures?

Yes indeed; under these two words all are included, because they are all
heavenly and earthly.

27. But why do you call God a Creator only, seeing that it is much more to
uphold and preserve creatures in their state, than to have once created them?
This term does not signify that God brought His works into being at a single
stroke, and then left them without a care for them. We ought rather to
understand, that as the world was made by God in the beginning, so now it is
preserved by Him in its estate, so that the heavens, the earth and all creatures
do no continue in their being apart from this power. Besides, seeing that He
holds all things in His hand, it follows that the government and lordship over
them belongs to Him. Therefore, in that He is Creator of heaven and earth, it is
His to rule the whole order of nature by His goodness and power and wisdom. It
is He who sends rain and drought, hail, tempest and fair weather, fruitfulness
and barrenness, health and sickness. In short, all things are under His command,
to serve Him as it seems good to Him.

28. But what about wicked men and devils? Are they also subject to Him?

Although He does not guide them by His Holy Spirit, nevertheless He curbs them
by His power, so that they cannot budge unless He permits them. He even
constrains them to execute His will, although it is against their own intention
and purpose.

29. What good do you derive from the knowledge of this fact?

Very Much. It would go ill with us if devils and wicked men had power to do
anything in spite of the will of God. Moreover we could never be at rest in our
minds if we were exposed to them in danger, but when we know that they are
curbed by the will of God, so that they can do nothing without His permission,
then we may rest and breathe again, for God has promised to protect and defend
us.

30. Let us now come to the second part.

"And in Jesus Christ His only Son our Lord", etc.

31. What briefly does it comprehend? That we acknowledge the Son of God as our
Saviour, and the means by which He has redeemed us from death, and acquired
salvation.

32. What is the meaning of the name Jesus which you give to Him?

It means Saviour, and was given to Him by the angel at the command of God
(Matthew 1:21).

33. Is this of more importance than if men had given it?

Oh, yes. For since God wills that He be called so, He must be so in truth.

34. What, next, is meant by the name of Christ? By this title His office is still better expressed---for it signifies that He was appointed by the Father to be ordained King, Priest, and Prophet.

35. How do you know that?

Because according to the Scripture, anointing is used for these three things.
Also, because they are attributed to Him many times.

36. But with what kind of oil was He anointed? Not with visible oil as was used
for ancient kings, priests, and prophets, but this anointing was by the grace of
the Holy Spirit, who is the reality signified by that outward anointing made in
time past (Isaiah 61:1,Psalms 45:7).

37. But what is this Kingdom of which you speak?

It is spiritual, and consists in the Word and Spirit of God, and includes
righteousness and life.

38. What of the priesthood?

It is the office and prerogative of presenting Himself before God to obtain
grace and favour, and appease His wrath in offering a sacrifice which is
acceptable to Him.

39. In what sense do you call Christ a Prophet?

Because on coming down into the world (Isaiah 7:14) He was the sovereign
messenger and ambassador of God His Father, to give full exposition of God’s
will toward the world and so put an end to all prophecies and revelations
(Hebrews 1:2).

. But do you derive any benefit from this?

All this is for our good. For Jesus Christ has received all these gifts in order
that He may communicate them to us, and that all of us may receive out of His
fullness.

41. Expound this to me more fully.

He received the Holy Spirit in full perfection with all His graces, that He may
lavish them upon us and distribute them, each according to the measure and
portion which the Father knows to be expedient (Ephesians 4:7). Thus we may draw
from Him as from a fountain all the spiritual blessings we possess.

42. What does His Kingdom minister to us? By it, we are set at liberty in our conscience and are filled with His spiritual riches in order to live in righteousness and holiness, and we are also armed with power to overcome the devil, the flesh, and the world---the enemies of our souls.

43. What about His priesthood?

First, by means of it He is the Mediator who reconciles us to God His Father;
and secondly, through Him we have access to present ourselves to God, and offer
Him ourselves in sacrifice with all that belongs to us. And in this way we are
companions of His priesthood.

44. There remains His Prophetic Office.

Since this office was given to the Lord Jesus to be the Master and Teacher of
His own, its end is to bring us the true knowledge of the Father and of His
Truth, so that we may be scholars in the household of God.

45. You would conclude, then, that the title of Christ includes three offices
which God has given His Son, in order to communicate virtue and fruit to His
faithful people? That is Song of Solomon 46. Why do you call Him the only Son of
God, seeing that God calls us all His children?

We are children of God not by nature, but only by adoption and by grace, in that
God wills to regard us as such (Ephesians 1:5). But the Lord Jesus who was
begotten of the substance of His Father, and is of one essence with Him, is
rightly called the only Son of God (John 1:14;Hebrews 1:2) for there is no other
who is God’s Son by nature.

47. You mean to say, then, that this honour is proper to Him alone, and belongs
to Him by nature, but is communicated to us through a gracious gift, in that we
are His numbers. That is so. Hence in regard to this communication He is called
elsewhere "the First-born among many brethren" (Romans 8:29;Colossians 1:15).

48. How is He "our Lord"?

Because He is appointed by the Father to have us under His government, to
administer the Kingdom and the Lordship of God in heaven and on earth, and to be
the Head of men and believers (Ephesians 5:23;Colossians 1:18).

49. What is meant by what follows?

It declares how the Son of God was anointed by the Father to be our Saviour.
That is to say, He assumed human flesh, and accomplished all things necessary to
our salvation, as enunciated here.

50. What do you mean by the two clauses, "Conceived of the Holy Ghost, born of
the Virgin Mary"? That He was formed in womb of the Virgin Mary, of her proper
substance, to be the seed of David, as had been foretold (Psalms 132:11), and
yet that this was wrought by the miraculous operation of the Holy Spirit,
without the cooperation of a man (Matthew 1:18;Luke 1:35).

51. Was it then required that He should put on our very flesh?

Yes, because it was necessary that the disobedience committed by man against God
should be redressed in human nature. And moreover He could not otherwise be our
Mediator to reconcile us to God His Father (1 Timothy 2:5;Hebrews 4:15).

52. You say that Christ had to become man, to fulfill the office of Saviour, as
in our very person.

Yes, indeed. For we must recover in Him all that we lack in ourselves, and this
cannot be done in any other way.

53. But why was that effected by the Holy Spirit, and not by the work of man
according to the order of nature? As the seed of man is in itself corrupt, it
was necessary that the power of the Holy Spirit should intervene in this
conception, in order to preserve our Lord from all corruption, and to fill Him
with holiness.

54. Thus we are shown that He who is to sanctify others was free from every
stain, and from His mother’s womb He was consecrated to God in purity from the
very beginning, in order that He may not be subject to the universal corruption
of the human race. So I understand it.

55. Why do you go immediately from His birth to His death, passing over the
whole history of His life?

Because nothing is said here about what belongs properly to the substance of our
redemption.

56. Why is it not said simply and in a word that He died while Pontius Pilate is
spike of, under whom He suffered? That is not only to make us certain of the
history, but is also meant to signify that His death involved condemnation.

57. How is that?

He died to suffer the punishment due to us, and thus to deliver us from it.
However, because we were guilty before the judgment of God as evil-doers, in
order to represent us in person He was pleased to appear before the tribunal of
an earthly judge, and to be condemned by his mouth, that we might be acquitted
before the throne of the celestial Judges 58. But Pilate pronounced Him
innocent, and therefore did not condemn Him as if He were worthy of death
(Matthew 27:24;Luke 23:14).

Both were involved. He was justified by the testimony of the judge, to show that
He did not suffer for His own unworthiness but for ours and yet He was solemnly
condemned by the sentence of the same judge, to show that He is truly our
surety, receiving condemnation for us in order to acquit us from it.

59. That is well said, for if He had been a sinner He could not have suffered
death for others; and yet in order that His condemnation might be our
deliverance, He had to be reckoned among transgressors (Isaiah 53:12).

I understand Song of Solomon 60. Is there greater importance in His having been
crucified than if He had been put death in another way?

Yes, as Paul also shows us when he says that He hanged on a tree to take our
curse upon Himself and acquit us of it (Galatians 3:13). For that kind of death
was accursed of God (Deuteronomy 21:23).

61. What? Is it not to dishonour the Lord Jesus, to say He was subjected to the
curse, and that before God? By no means, for in taking it upon Himself He
abolished it, by His power, yet in such a way that He did not cease to be
blessed throughout in order that He might fill us with His blessing.

62. Explain the rest.

Since death was the curse on man as a result of sin, Jesus Christ has endured
it, and in enduring it overcame it. And to show that He underwent a real death,
He chose to be placed in the tomb like other men.

63. But nothing seems to redound to us from this victory, since we do not cease
to die. That is no obstacle. The death of believers is nothing else than a way
of entering into a better life.

64. Hence it follows that we ought no longer to dread death as if it were a
fearful thing, but we should willingly follow Jesus Christ our Head and Captain,
who precedes us, not in order to let us perish, but in order to save us. That is
Song of Solomon 65. What is the meaning of the additional clause: "He descended
into hell"? That He not only suffered natural death, which is the separation of
the body from the soul, but also that His soul was pierced with amazing anguish,
which St. Peter calls the pains of death (Acts 2:24).

66. Why and how did that happen to Him?

Because He presented Himself to God in order to make satisfaction in the name of
sinners, it was necessary that He should suffer fearful distress of conscience,
as if He had been forsaken by God, and even as if God had become hostile to Him.
It was in this extremity that He cried, "My God, my God, why hast thou forsaken
me?" (Matthew 27:46;Mark 15:34).

67. Was His Father then opposed to Him?

No. But He had to be afflicted in this way in fulfillment of what had been
foretold by Isaiah, that "he was smitten by the hand of God for our sins and
wounded for our transgressions" (Isaiah 53:5;1 Peter 2:24).

68. But since He is God Himself, how could He be in such dread, as if He were
forsaken by God?

We must hold that it was according to His human nature that He was in that
extremity: and that in order to allow this, His Deity held itself back a little,
as if concealed, that is, did not how its power.

69. How is it possible that Jesus Christ, who is the salvation of the world,
should have been under such damnation?

He was not to remain under it. For though He experienced the horror we have
spoken of, He was by no means oppressed by it. On the contrary, He battled with
the power of hell, to break and destroy it.

70. Thus we see the difference between the torment which He suffered and that
which sinners experience when God punishes them in His wrath. For what He
suffered for a time in Himself is perpetual in the others, and what was only a
needle to sting Him is to them a sword to deliver a mortal wound.

It is so, for Jesus Christ, even in the midst of such distress, did not cease to
hope in God. But sinners whom God condemns rush into despair, defy, and even
blaspheme Him.

71. May we not gather from this what fruit we receive from the death of Jesus
Christ?

Yes, indeed. And, first, we see that it is a sacrifice by which He has made
satisfaction for us before the judgment of God, and so has appeased the wrath of
God and reconciled us to Him. Secondly, that His blood is the laver by which our
souls are cleansed from all stains. Finally, that by this death our sins are
effaced, so as never to be remembered before God, and thus the debt which was
against us is abolished.

72. Do we not have any other benefit from it?

Yes, we do. If we are true members of Christ, our old man is crucified, our
flesh is mortified, so that evil desires no longer reign in us.

73. Expound the next article. This is: "On the third day He rose again from the
dead." By this He declared Himself the conqueror of death and sin, for by His
resurrection He swallowed up death, broke the fetters of the devil, and
destroyed all his powers (1 Peter 3:22).

74. In how many ways does this resurrection benefit us?

First, by it righteousness was fully acquired for us. Secondly, it is also a
sure pledge to us that we shall rise again one day in immortal glory (1
Corinthians 15:20-23). Thirdly, if we truly participate in His resurrection,
even now we are raised in newness of life, to serve God and to live a holy life
according to His pleasure (Romans 6:4).

75. Continue.

"He ascended into heaven."

76. Did He ascend in such a way that He is no longer on earth?

Yes. For after He had performed all that He was enjoined by the Father, and was
required for our salvation, there was no need for Him to remain on earth.

77. What benefit do we obtain from this ascension? The benefit is twofold. For
inasmuch as Jesus Christ entered heaven in our name, as He had descended for our
sake, He has given us an entry, and assured us that the door, previously shut
because of sin, is now open for us (Romans 6:8-11). Secondly, He appears before
the face of the Father as our Intercessor and Advocate (Hebrews 7:25).

78. But did Christ in going to heaven withdraw from us, in such a way that He
has now ceased to be with us?

No. On the contrary, He has promised that He will be with us to the end (Matthew
28:20).

79. Is it in bodily presence that He remains with us?

No, for it is one thing to speak of His body which was taken up into heaven, and
another to speak of His power, which is spread abroad everywhere (Luke
24:51;Acts 2:33).

80. How do you understand that He "sitteth on the right hand of the Father?

It means that He has received the dominion of heaven and earth, so that He
reigns and rules over all (Matthew 28:18).

81. But what is meant by "right hand", and by "sitteth"?

It is a similitude taken from earthly princes, who are wont to place on their
right hand those whom they make their lieutenants to govern in their name.

82. You do not mean anything more then than Paul when he says that Christ had
been appointed Head of the Church, and raised above all principality, has
secured a Name which is above every name (Ephesians 1:22;Ephesians 4:15;Php
2:9). That is Song of Solomon 83. Continue.

"From thence He will come to judge the quick and the dead." That is to say, He
will appear again from heaven in judgment, as He was seen to ascend (Acts 1:11).

84. As the judgment is not to be before the end of the world, how do you say
that some men will then be alive, and thus will be dead, seeing it is appointed
to al men once to die? (Hebrews 9:27-28).

Paul answers this question when he says, that those who then survive will
suddenly be changed so that their corruption will be abolished, and their bodies
will put on incorruption (1 Corinthians 15:52;1 Thessalonians 4:17).

85. You understand then that this change will be for them like a death, for it
will abolish their first nature, and raise them up in a new state. That is it.

86. Does the fact that Christ is to come gain to judge the world bring us any
consolation?

Yes, indeed. For we are certain that He will appear only for our salvation.

87. We should not then fear the last judgment, and have a horror of it?

No, since we are not to come before any other judge then He who is our Advocate,
and who has taken our cause in hand to defend us.

88. Let us come now to the third part. This is faith in the Holy Spirit.

89. What do we gain by it? The knowledge that as God has redeemed and saved us
by Jesus Christ, He will also make us partakers of this redemption and
salvation, through His Holy Spirit.

90. How? As the blood of Christ is our cleansing, the Holy Spirit must sprinkle
our consciences with it that they may be cleansed (1 Peter 1:19).

91. This requires a clearer explanation.

I mean that the Holy Spirit, while He dwells in our hearts, makes us feel the
virtue of our Lord Jesus (Romans 5:5). For He enlightens us to know His
benefits; He seals and imprints them in our souls, and makes room for them in us
(Ephesians 1:13). He regenerates us and makes us new creatures, so that through
Him we receive all the blessings and gifts which are offered to us in Jesus
Christ.

92. What follows? The fourth part, where it is said that we believe in the
Catholic Church.

93. What is the Catholic Church? The community of the faithful which God has
ordained and elected to eternal life.

94. Is it necessary to believe this article?

Yes, indeed, unless we want to make the death of Christ of none effect, and all
that has already been said. The fruit that proceeds from it is the Church.

95. You mean then that up to this point we have spoken of the cause and
foundation of salvation, how God has received us in love through the mediation
of Jesus, and has confirmed this grace in us through His Holy Spirit. But now
the effect and fulfillment of all this is explained in order to give us greater
certainty.

It is Song of Solomon 96. In what sense do you call the Church holy?

All whom God has chosen He justifies, and reforms to holiness and innocence,
that His glory may be reflected in them (Romans 8:30). And so Jesus Christ
sanctified the Church which He redeemed, that it might be glorious and without
blemish (Ephesians 5:25-27).

97. What is meant by the word Catholic or Universal?

It is meant to signify, that there is only one Head of the faithful, so they
must all be united in one body, so that there are not several churches but one
only, which is extended throughout the whole world (Ephesians 4:15;1 Corinthians
12:12 and 27).

98. And what is the meaning of what follows concerning the communion of saints?
That is added to express more clearly the unity which exists among the members
of the Church. Moreover by this we are given to understand, that all the
benefits that the Lord gives to the Church, are for the good and salvation of
every Church, because they all have communion together.

99. But is this holiness which you attribute to the Church already perfect? Not
as long as she battles in this world, for elements of imperfection always remain
and will never be entirely removed, until she is united completely to Jesus
Christ her Head, by whom she is sanctified.

100. Can this Church be known in any other way than by believing in her?

There is indeed the visible Church of God, for the recognition of which He has
certain signs, but here we speak properly of the fellowship of those whom He has
elected to salvation which cannot be seen plainly by the eye.

101. What comes next?

I believe in "the forgiveness of sins".

102. What do you understand by this word "forgiveness"? That God by His pure
goodness forgives and pardons the sins of believers, so that they are not
brought to account before His judgment, in order to be punished.

103. Hence it follows that it is not at all through our own satisfaction that we
desire to have God’s pardon? That is true; for the Lord Jesus has made payment
and born the punishment. We on our part could not make any recompense to God,
but may only receive pardon for all our misdeeds through the pure generosity of
God.

104. Why do you insert this article after the Church?

Because no man obtains pardon for his sins without being previously incorporated
into the people of God, persevering in unity and communion with the Body of
Christ in such a way as to be a true member of the Church.

105. And so outside the Church there is nothing but damnation and death?

Certainly, for all those who separate themselves from the community of the
faithful to form a sect on its own, have no hope of salvation so long as they
are in schism.

106. What follows?

I believe in "the resurrection of the flesh and the life everlasting".

107. Why is this article inserted? To show us that our happiness is not situated
on the earth. This serves a two-fold end. We are to learn to pass through this
world as though it were a foreign country, treating lightly all earthly things
and declining to set our hearts on them. Secondly, we are not to lose courage,
no matter how much we fail to perceive as yet the fruit of the grace which the
Lord has wrought for us in Jesus Christ, but wait patiently until the time of
Revelation 108. How will this resurrection take place?

Those who were formerly dead will resume their bodies, but with another quality;
that is, they will no longer be subject to death or corruption, even although
their substance will remain the same. Those who will survive God will
miraculously raise up through a sudden change, as it is said (1 Corinthians
15:52).

109. Will this resurrection not be common to the evil and the good?

Yes indeed, but not in the same way. Some will rise to salvation and joy, others
to condemnation and death (John 5:29;Matthew 25:46).

110. Why then is eternal life only spoken of here, and hell not at all?

Because nothing is set down in this summary that does not tend to the
consolation of faithful consciences. It relates to us only the benefits which
God performs for His servants. Accordingly no mention is made of the wicked, who
are excluded from His Kingdom.

111. Since we have the foundation on which faith is laid, we should be quite
able to gather from it what true faith is.

Yes, indeed, It is a sure and steadfast knowledge of the love of God toward us,
according as He declares in His gospel that He is our Father and Saviour
(through the mediation of Jesus Christ).

112. Can we have this by ourselves, or does it come from God?

Scripture teaches that it is the singular gift of the Holy Spirit, and
experience also demonstrates it.

113. How so? Our mind is too weak to comprehend the spiritual wisdom of God
which is revealed to us by faith, and our hearts are too prone either to
defiance or to a perverse confidence in ourselves or creaturely things. But the
Holy Spirit enlightens us to make us capable of understanding what would
otherwise be incomprehensible to us, and fortifies us in certitude, sealing and
imprinting the promises of salvation on our hearts.

114. What good comes to us from this faith, when we have it?

It justifies us before God, and makes us obtain eternal life.

115. How so? Is not man justified by good works in a holy life and in conformity
to God?

If any one be found so perfect, he might well be deemed righteous, but since we
are all poor sinners, we must look elsewhere for a worthiness in which to make
answer before the judgment of God.

116. But are all our works so reprobate that they cannot merit grace before God?

First, all that we do of ourselves, by our own nature, is vicious, and therefore
cannot please God. He condemns them all.

117. You say then that before God has received us in His grace, we can nothing
but sin, just as a bad tree cannot but produce bad fruit? (Matthew 7:17).

It is so. For even if our works appear beautiful outwardly, yet they are evil,
since the heart, to which God looks, is perverted.

118. Hence you conclude, that we cannot by our merits anticipate God, and so
induce Him to be kind to us, but on the contrary that we do nothing but provoke
Him to be against us?

Yes. And therefore I say: merely through His goodness, without any regard to our
works, He is pleased to accept us freely in Jesus Christ, imputing His
righteousness to us, and does not impute our sins to us (Titus 3:5-7).

119. What do you mean then by saying that a man is justified by faith? That in
believing the promises of the gospel and in receiving them in true affiance of
the heart, we enter into this righteousness.

120. You mean then that as God offers righteousness to us by the gospel, so it
is by faith that we receive it?

Yes.

121. But after God has once received us, are the works which we do by His grace,
not pleasing to Him?

Yes, they are, in that He generously accepts them, not however in virtue of
their own worthiness.

122. How is that? Are they not accepted as worthy, seeing that they proceed from
the Holy Spirit?

No. For there is always some weakness in them, the weakness of our flesh,
through which they are defiled.

123. By what means, the, are they made acceptable?

It is by faith. That is to say, that a person is assured in his conscience that
God will not examine him harshly, but covering his defects and impurities by the
purity of Jesus Christ, He will regard him as perfect.

124. But can we say from this that a Christian man is justified by works after
God has called him, or that through them he merits the love of God, and so
obtains eternal life?

No. On the contrary, it is said that no man living will be justified in His
sight (Psalms 143:2). Therefore we have to pray that He will not enter into
judgment with us, nor call us to account.

125. You do not mean therefore that the good works of believers are useless?

No. For God promises to reward them fully, both in this world and in Paradise.
But this comes from His gratuitous love toward us: moreover He buries all our
faults, so as never to remember them.

126. But can we believe that we are justified, without doing good works? That is
impossible. For to believe in Jesus Christ is to receive Him as He has given
Himself to us. He promises not only to deliver us from death and restore us to
favour with God His Father, through the merit of His innocence, but also to
regenerate us by His Spirit, that we may be enabled to live in holiness.

127. Faith, then, not only does not make us careless of good works, but is the
root from which they are produced.

It is so, and for this reason, the doctrine of the Gospel is comprehended in
these two points, faith and repentance.

128. What is repentance?

Dissatisfaction with and a hatred of evil and a love good proceeding from the
fear of God, and inducing us to mortify our flesh, so that we may be governed
and led by the Holy Spirit, in the service of God.

129. But this second point we have mentioned concerning the Christian life.

Yes, and we said that the true and legitimate service of God is to obey His
will.

130. Why?

Because He will not be served according to our own imagination, but in the way
that pleases Him.


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  CHAPTER 11: 1560 - (PART 2) - THE LAW
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II. The Law 131. What rule has He given us by which we may direct our life? His
law.

132. What does it contain?

It is divided into two parts: the first contains four commandments, the other
six. Thus there are ten in all.

133. Who made this division?

God Himself, who delivered it to Moses written on two table, and declared that
it was reduced into ten words. (Exodus 32:15;Exodus 34:29;Deuteronomy
4:13;Deuteronomy 10:1).

134. What is the content of the first table? The Way of the true worship of God.

135. And the second?

How we are to live with our neighbours, and what we owe them.

136. Repeat the first commandment.

Hear, O Israel, I am the Lord thy God, who brought thee out of the land of
Egypt, out of the house of bondage: thou shalt have no other gods before Me
(Exodus 20:2-3;Deuteronomy 5:6-7).

137. Explain the meaning. At first He makes a kind of preface for the whole law.
For in calling Himself the Eternal and the Creator of the world, He claims
authority to command. Then He declares that He is our God, in order that we may
esteem His doctrine. For if He is our Saviour, that is good reason why we should
be an obedient people to Him.

138. But is not that which He says after the deliverance from the land of Egypt,
addressed particularly to the people of Israel?

Yes, it does refer to the physical deliverance of Israel, but it also applies to
us all in a general way, in that He has delivered our souls from the spiritual
captivity of sin, and the tyranny of the devil.

139. Why does He mention this at the beginning of His law? To remind us how much
we are bound to obey His good pleasure, and what gratitude it should be on our
part if we do the contrary.

140. And what does He require briefly in this first commandment? That we reserve
for Him alone the honour that belongs to Him, and do not transfer it elsewhere.

141. What is the honour due Him? To adore Him alone, to call upon Him, to have
our affiance in Him, and all similar things due to His majesty.

142. Why is it said "Before my face"?

Since He who sees and knows all is the judge of the secret thoughts of men, it
means that He wants to be worshiped as God, not only by outward confession, but
also in pure trust and affection of heart.

143. Turn to the second Commandment.

Thou shalt not make unto thee a graven image, nor any form that is in heaven
above, or on the earth beneath, or in the water under the earth. Thou shalt not
do honour to them.

144. Does He entirely forbid us to make any image?

No, but He forbids us to make any image with which to represent God, or to
worship Him.

145. Why is it unlawful to represent God visibly?

Because there is no resemblance between Him who is eternal Spirit and
incomprehensible, and corporal, dead, corruptible and visible matter
(Deuteronomy 4:15;Isaiah 40:7thew:7thew:7;Romans 1:23;Acts 17:24-25).

146. You think then that it does dishonour to His majesty to represent Him in
this way?

Yes.

147. What kind of worship is here condemned? When we come before an image
intending to pray, or bow our knee before it; or to make any other sign of
reverence, as if God were there showing Himself to us.

148. This does not mean that all sculpture or painting is universally forbidden,
but only all images used in the service of God, or in worshiping Him in visible
things, or indeed for any abuse of them in idolatry of any kind whatsoever. That
is Song of Solomon 149. Now to what end shall we refer this commandment? With
the first commandment, God declared that He alone, and no one beside Him, should
be worshiped: so now He shows us the correct form of worship, in order that He
may draw us away from all superstitions, and carnal ceremonies.

150. Let us proceed.

He adds a warning that He is the Eternal, our God, strong and jealous, visiting
the iniquity of the fathers upon the children of them who hate Him, to the third
and fourth generation.

151. Why does He make mention of His might? To indicate that He has power to
maintain His glory.

152. What is meant by jealousy? That He cannot allow an associate. For as He has
given Himself to us out of His infinite goodness, so He would have us to be
entirely His. And this is the chastity of our souls, to be consecrated and
dedicated to Him. On the other hand it is a spiritual whoredom for us to turn
away from Him to any superstition.

153. How is this to be understood, that He punishes the sin of the fathers on
their children? To give us a greater fear of Him. He says not only that He will
inflict punishment on those who offend Him, but that their offspring also will
be cursed after them.

154. But is it not contrary to the justice of God to punish someone for others?

If we consider the condition of the human race, the question is answered. For by
nature we are all cursed, and we cannot complain of God when He leaves us in
this condition. Moreover as He manifests His grace and love toward His servants
in blessing their children, so this is a testimony to His punishment of the
wicked, when He leaves their seed accursed.

155. What more does He say? To incite us by gentleness, He says that He will
have mercy on all who love Him and observe His commandments, to a thousand
generations.

156. Does He mean that the obedience of a faithful man will save the whole of
his race, even if they are still wicked?

No, but that He will extend His goodness toward the faithful to such an extent,
that in love for them He will make Himself know to their children, not only to
prosper them according to the flesh, but to sanctify them by His Spirit, that He
might make them obedient to His will.

157. But this is not always so.

No. For as the Lord reserves for Himself the freedom to show mercy to the
children of the ungodly, so on the other hand He retains the power to elect or
reject in the generation of the faithful as it seems good to Him (Romans
9:15-22). However, He does this in such a way that men may acknowledge that this
promise is not vain or fallacious (Romans 2:6-10).

158. Why does He mention here a thousand generations, and in regard to
punishment, mention only three or four? To signify that it is His nature to
exercise kindness and gentleness much more than strictness or severity, as He
testifies, when He says that He is ready to show mercy, but slow to anger
(Exodus 34:6-7;Psalms 103:8).

159. Let us come to the third commandment.

Thou shalt not take the name of the Lord thy God in vain.

160. What does this mean?

He forbids us to abuse the name of God, not only in perjury, but also in
superfluous and idle swearing.

161. Can the name of God we used lawfully in oaths?

Yes, when they are necessary, i.e., in order to uphold the truth, when it
requires it, and in maintaining love and concord among us.

162. Does He reprove no other oaths, then those which are a dishonour to God? In
this one case He gives us a general instruction never to utter the name of God
except with fear and humility in order to glorify it. For since it is holy and
honourable, we ought to guard against taking the Name of God in such a way that
we appear to hold it in contempt, or give others occasion to vilify it.

163. How is this to be done? By never thinking or speaking of God and His works
without honour and reverence.

164. What follows? A warning, that He will not hold him guiltless, who takes His
name in vain.

165. Since elsewhere He gives a general warning that He will punish all
transgressors, what is the advantage of this warning?

He wants to declare how highly He regards the glory of His name, explicitly
mentioning that He will not suffer anyone to despise it, so that we may be all
the more careful to hold it in reverence.

166. Let us come to the fourth commandment.

Remember the Sabbath day, to keep it holy. Sis days shalt thou labour, and do
all thy work: But the seventh 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 thy stranger that is within thy gates: For
in six days the Lord made haven and earth, the sea, and all that in them is, and
rested the seventh day, and hallowed it.

167. Does He order us to labour six days a week that may rest on the seventh?
Not precisely, but in allowing us to labour for six days, He excepts the
seventh, on which it is not right to be engaged in work.

168. Does He thus forbid us all work one day a week? This commandment has a
particular reason, for the observance of rest is part of the ceremonies of the
ancient Law, which was abolished at the coming of Jesus Christ.

169. Do you mean that this commandment properly belongs to the Jews, and that it
was given for the time of the Old Testament?

I do, in so far as it is ceremonial.

170. How is that? Is there anything else in it besides the ceremony?

It was given for three reasons.

171. What are they? To represent spiritual rest, in aid of ecclesiastical
polity, and for the relief of servants.

172. What is this spiritual rest?

It is to cease from our own works, that the Lord may work in us.

173. How is that done? By mortifying our flesh, that is, renouncing our own
nature, so that God may govern us by His Spirit.

174. Is this to be done only one day a week? This is to be done continually.
After we have once begun, we must continue all our life.

175. Why, then, is a certain day appointed to represent this?

It is not required that the representation should be altogether identical with
the truth, but it is sufficient that there should be some resemblance.

176. But why is the seventh day appointed rather than any other day? The number
seven implies perfection in Scripture. Thus it is suited to denote perpetuity.
It reminds us also that our spiritual rest is only begun in this life, and will
not be perfect until we depart from this world.

177. But what is meant when our Lord asserts that we must rest as He did?

After having created all His works in six days, He dedicated the seventh to the
contemplation of His works. And in order better to induce us to do this, He set
before us His own example. For nothing is so desirable as to be conformed to
Him.

178. Must we meditate continually on the works of God, or is it sufficient on
one day out of seven?

We must do it every hour, but because of our weakness, one day is specially
appointed. And this is the polity of which I spoke.

179. What order, then, is to be observed on that day? That the people meet to
hear the doctrine of God, to engage in common prayer, and bear witness to their
faith and religion.

180. What do you mean by saying that this commandment is also given to provide
for the relief of servants? To give some relaxation to those who are under the
power of others. And likewise, this tends to maintain a common polity. For
everyone accustoms himself to labour for the rest of the time, when there is one
day for rest.

181. Let us now see how this commandment addresses itself to us. As for the
ceremony, it was abolished, for we have the accomplishment of it in Christ
Jesus.

182. How? Our old man is crucified, through the power of His death, and through
His resurrection we are raised up to newness of life (Romans 6:6).

183. What else is there here for us? That we observe the order constituted in
the Church, to hear the Word of God, to engage in public prayers and in the
Sacraments, and that we do not contravene the spiritual order among the
faithful.

184. And does the figure give us any further benefit?

Yes, indeed. It should lead us to the truth, namely, that being true members of
Christ, we should cease from our own works, and put ourselves under His
government.

185. Let us come to the second table.

It begins, "Honour thy father and thy mother."

186. What do you mean by "honour"? That children be humble and obedient toward
their parents, doing them honour and reverence, helping them and being at their
command, as they are bound.

187. Proceed further.

God adds a promise to the commandment, "That thy days may be prolonged on the
land which the Lord thy God will give thee."

188. What does that mean? That God will give long life to those who honour their
father and mother as they ought.

189. Seeing this life is full of misery, why does God promise man as a favour
that he will live long?

However miserable it may be, life on earth is a blessing from God to the
faithful, if only for this reason, that in it God testifies to His fatherly love
in supporting them in it.

190. Does it follow conversely, that the man who dies prematurely is cursed of
God? By no means. Rather does it sometimes happen that the Lord withdraws from
this world more quickly those whom He loves most.

191. In so doing, how does He fulfill His promise?

All that God promises us in earthly blessings, we must receive under this
condition, viz. that it is expedient for our spiritual salvation. For it would
be poor indeed if that did not precedence.

192. What of those who are rebellious against their father and mother? Not only
will God punish them at the last judgment, but here also God will exercise
judgment on their bodies, it may be by letting them die before their time, or
ignominiously, or in some other way.

193. Does He not speak expressly of the land of Canaan in this promise?

Yes, so far as the children of Israel are concerned, but the term ought to have
a more general meaning for us. For seeing that the earth is the Lord’s, whatever
be the country we inhabit, He assigns it to us for our habitation (Psalms
24:1;Psalms 89:12;Psalms 115:16).

194. Is that all there is to the commandment?

Though father and mother only are mentioned, nevertheless all superiors are
intended, as the reason is the same.

195. What is the reason? That God has given them pre-eminence; for there is no
authority whether of parents, or princes, or of any others who are over us, but
what God has ordained (Romans 13:1).

196. Repeat the sixth commandment.

Thou shalt not kill.

197. Does it forbid nothing but murder?

Yes, indeed. For seeing it is God who speaks, He gives us law not only for
outward deeds, but primarily for the affections of our heart.

198. You mean then that there is some kind of inward murder which God forbids to
us?

I do: hatred and rancour, and desire to do evil to our neighbor.

199. Is it sufficient for us not to hate or to bear ill will?

No, for in condemning hatred God signifies that He requires us to love our
neighbours and seek their salvation, and all this with true affection and
without simulation.

200. State the seventh commandment.

Thou shalt not commit adultery.

201. What is the essence of this? That all fornication is cursed by God, and
therefore we must abstain from it if we do not want to provoke His anger against
us.

202. Does it not require anything else?

We must always regard the nature of the Lawgiver, who does not halt at the
outward act, but requires the affection of the heart.

203. What more then does it mean?

Since our bodies and our souls are temples of the Holy Spirit (1 Corinthians
3:16,1 Corinthians 6:15;2 Corinthians 6:16), we must preserve them in
uprightness. And so we must be chaste not only in deed, but also in desire, word
and gesture. Accordingly no part of us is to be polluted with unchastity.

204. Let us come to the eighth commandment.

Thou shalt not steal.

205. Is it only meant to prohibit the thefts which are punished by justice, or
does it extend further?

It refers to all civil traffic and unscrupulous means of acquiring our
neighbour’s good, whether by violence, or fraud, or in any other kind of way
that God has not allowed.

206. Is it enough to abstain from evil deeds, or is covetousness also included
here?

We must ever return to this, that the Lawgiver is spiritual, that He does not
speak simply of outward thefts, but all schemes, wishes and plans to enrich
ourselves at the expense of our neighbour.

207. What are to do then?

We must do our duty in preserving for every man his own.

208. What is the ninth commandment?

Thou shalt not bear false witness against thy neighbour.

209. Does it forbid perjury in court, or any kind of lying against our
neighbour? In mentioning this one case it gives a general instruction, that we
are not to speak evil of our neighbour falsely, nor by our slanders and lies are
we do him harm in his possessions, or in his reputations.

210. But why does He expressly mention public perjury? That He may give us a
greater abhorrence of this vice of evil speaking and slander, telling us that if
a man accustom himself to slandering and defaming his neighbour, he will soon
descend to perjury in court.

211. Does He only forbid evil speaking, or does He also include evil thinking?

Both of them, for the reason already stated. For whatever it is wrong to do
before men, it is wrong to wish before God.

212. The summarize its meaning.

He enjoins us not to be inclined to misjudge and defame our neighbours, but
rather to esteem them highly, as far as the truth will permit, and to preserve
their good reputation in our speech.

213. Let us come to the last commandment.

Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s
wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor
any thing that is thy neighbour’s.

214. Seeing that the whole law is spiritual, as you have so often said before,
and the other commandments are not only to order outward acts, but also the
affections of the heart, what more is added here? The Lord wished by the other
commandments to rule our affections and will, but here He imposes a law also on
our thoughts which though charged with covetousness and desire, yet stop short
of an active intention.

215. Do you mean that the least temptation that enters into the thought of a
believer is sin, even though he resists it and does not consent to it?

It is certain that all evil thoughts proceed from the infirmity of our flesh,
even though we do not consent to them. But I say that this commandment speaks of
concupiscence which tickles and pierces the heart of man, without bringing him
to a deliberate purpose.

216. You say then that the evil affections which involve a definite act of will
or resolution are already condemned, but now the Lord requires of us such
integrity, that no wicked desire may enter our hearts, to solicit and incite
them to evil. That is right.

217. Can we now give a short summary of the whole law?

We can, reducing it to two articles---the first of which is that we are to love God with all our heart, and with all our soul, and with all our strength; the second that we love our neighbours as ourselves.

218. What is meant by the love of God? To love Him as God is to have and hold
Him as Lord, Saviour and Father, and this requires reverence, honour, faith, and
obedience along with love.

219. What does "with all our heart" signify, and "with all our soul, and with
all our strength?

Such a zeal and such a vehemence, that there is in us no desire, no will, no
intention and no thought, contrary to this love.

220. What is the meaning of the second article? As we are by nature prone to
love ourselves, that this affection overcomes all others, so love to our
neighbour should be so predominant in our hearts, as to direct and govern us,
and be the rule of all our thoughts and actions.

221. What do you understand by "our neighbours"? Not only our parents and
friends, or those acquainted with us, but also those who are unknown to us, and
even our enemies.

222. But what connection do they have with us? That which God has placed among
all men on earth, and is so inviolable, that it cannot be abolished by the
malice of any man.

223. You say, then, that if any man hate us, the blame is his own, and yet
according to the order of God, he does not cease to be our neighbour, and we are
to regard him as such?

It is Song of Solomon 224. Seeing that the law of God comprises the form of
worshiping Him aright, should not the Christian man live according to its
command?

Yes indeed. But there is some infirmity in us, so that no man acquits himself
perfectly in it.

225. Why then does the Lord require a perfection which is beyond our ability?

He requires nothing which we are not bound to perform. Nevertheless, provided we
take care to conform our life to what we are told here, although we are very far
from reaching perfection, the Lord does not impute our faults to us.

226. Do you speak of all men in general, or of believers only?

He who is not yet regenerated by the Spirit of God cannot begin to do the least
of the commandments. Moreover, even if a person could be found who had fulfilled
some part of the law, he would not acquit himself before God, for our Lord
pronounces that all those who have not fulfilled all the things contained in it,
will be accursed (Deuteronomy 27:26;Galatians 3:10).

227. Hence we must conclude that the law has a two-fold office, in accordance
with the fact that there are two classes of men.

Yes, in regard to unbelievers it seems but to convict and make them inexcusable
before God (Romans 3:3). And this is what Paul says, that it is the ministry of
death, and condemnation (2 Corinthians 3:6,2 Corinthians 3:9). In regard to
believers, it has a very different use.

228. What?

First, in that it shows them that they cannot justify themselves by their works,
it humbles them and disposes them to seek their salvation in Jesus Christ
(Romans 3:3). Secondly, inasmuch as it requires of them much more than they are
able to perform, it admonishes them to pray unto the Lord, that He may give them
strength and power (Galatians 4:6), and at the same time reminds them of their
perpetual quilt, that they may not presume to be proud. Thirdly it is a kind of
bridle, by which they are kept in the fear of God.

229. We say then that although during this mortal life we will never fulfill the
Law, such perfection is not required of us in vain, for it shows us the mark at
which we ought to aim, that each of us, according to the grace God has bestowed
on him, may strive continually to press toward it, and to advance day by day.
That is as I understand it.

230. Do we not have perfect rule of goodness in the Law?

Yes, and therefore God demands nothing from us, but to follow it; and, on the
other hand, repudiates and rejects all that a man undertakes to do beyond what
it contains. The only sacrifice He requires is obedience (1 Samuel
15:22;Jeremiah 7:21-23).

231. What is the purpose then of all the admonitions, reproofs, commandments,
and exhortations made both by Prophets and Apostles?

They are nothing else than declarations of the Law, leading us into obedience to
it rather than turning us away from it.

232. But nothing is said about particular vocations? When it is said that we are
to render to every one his due, we may well infer what the duty of each is in
his own vocation. Moreover as we have already said, this is expounded for us in
the whole of Scripture, for what the Lord has set down in this summary, He
treats of there, and with much fuller teaching.


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  CHAPTER 12: 1560 - (PART 3) - PRAYER
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III. Prayer

233. Since we have spoken sufficiently of the service of God, which is the
second part of His worship, let us now speak of the third part.

We said it was the invocation of God in all our needs.

234. Do you think that He alone is to be invoked?

Yes, for He requires this as the worship proper to His Deity.

235. If it is so, in what way is it legitimate for us to ask the aid of men?

There is a great difference between these two things. For we call upon God to
protest that we expect no good but from Him, and that we have no refuge
elsewhere, and yet we ask the assistance of men, as far as He permits, and has
given them the power and means of helping us.

236. You mean that when we seek the succour of men, there is nothing to prevent
our calling upon God alone, seeing that we do not put our reliance on them, and
do not seek their aid except in so far as God has ordained them to be ministers
and dispensers of His blessings, in order to assist us. That is true. And
indeed, every benefit that comes to us we should take as coming from God
Himself, as in truth it is He who sends it to us by their hands.

237. Nevertheless, should we not give thanks to men for the kindness which they
do to us?

Certainly, if only for the reason that God honours them by communicating His
blessings to us through their hands, for in this way He lays us under obligation
to Him, and wishes us to be mindful of them.

238. Can we not conclude from this that it is wrong to invoke angels, and saints
who have departed from this world?

Yes, indeed; for God has not assigned to saints this office of aiding and
assisting us. And in regard to angels, though He employs their ministry for our
salvation, nevertheless He does not wish us to invoke them, nor to address
ourselves to them.

239. You say, then, that all that conflicts with the order instituted by the
Lord, contravenes His will?

Yes, for it is a sure sign of infidelity if we are not contented with what the
Lord gives to us. Moreover, if instead of having a refuge in God alone, in
obedience to His command, we have recourse to them, putting something of our
reliance on them, we fall into idolatry, seeing we transfer to them that which
God has reserved for Himself.

240. Let us now speak of the way of prayer to God. Is it sufficient to pray with
the tongue, or does prayer require also the spirit and the heart? The tongue is
not always necessary, but there must be understanding and affection.

241. How will you prove that?

Since God is Spirit, He always requires the heart, and especially in prayer, in
which we enter into communication with Him, wherefore He promises to be near to
those only who call upon Him in truth (Psalms 145:18). On the other hand, He
curses all who pray to Him in hypocrisy, and without affection (Isaiah
29:13-14).

242. All prayers, then, made only with the mouth are vain? Not only vain, but
also displeasing to God.

243. What kind of affection should we have in prayer?

First, that we feel our misery and poverty, and that this feeling should beget
sorrow and anguish in us. Secondly, that we have an earnest desire to obtain
grace from God. This desire will also kindle our hearts, and engender in us an
ardent longing to pray.

244. Does this derive from our nature, or from the grace of God?

Here God must come to our aid, for we are too dull, but the Spirit of God helps
us with groanings that cannot be uttered, and forms in our hearts the affection
and zeal that God requires, as Paul says (Romans 8:26;Galatians 4:6).

245. Does this mean that we have not to incite and urge ourselves to pray? By no
means. On the contrary, when we do not feel such a disposition within us we
should beseech the Lord to put it into us, so as to make us capable and fit to
pray as we ought.

246. You do not, however, mean that the tongue is quite useless in prayer? Not
at all, for sometimes it helps the mind, sustaining and keeping it from being
drawn away from God so easily. Besides, since more than all the other members it
was formed to the glory of God, it is very reasonable that it should be employed
by all means for this purpose. Moreover, the zeal of the heart by its own ardour
and vehemence often constrains the tongue to speak quite spontaneously.

247. If so, what about prayer in an unknown tongue?

It is a mockery of God, and a perverse hypocrisy (1 Corinthians 14:14).

248. But when we pray to God, is it a venture in which we do not know whether we
will succeed or not? Or ought we to be certain that our praying will be heard?
The ground of our prayers should always be, that they will received by God, and
that we shall obtain what we request as far is it is expedient for us. And
therefore St. Paul says that true prayer comes from faith (Romans 10:14). For if
we have no reliance upon the goodness of God, it will be impossible for us to
call upon Him in truth.

249. And what of those who doubt, not knowing if God hears or not? Their prayers
are utterly void, since they have no promise, for He says that whatever we ask,
believing, we shall receive (Matthew 21:22;Mark 11:24).

250. It remains to learn how and in whose name we can have the boldness to
present ourselves before God, seeing that we are so unworthy in ourselves.

First we have promises on which we must rest, without considering our worthiness
(Psalms 50:15;Psalms 91:3;Psalms 145:18;Isaiah 30:15;Isaiah 65:24;Jeremiah
29:12;Joel 3:5). Secondly, if we are children of God, He induces and urges us by
His Holy Spirit to betake ourselves to Him familiarly, as to our Father (Matthew
9:2,Matthew 9:22; etc.). And lest we, who are poor worms of the earth, and
miserable sinners, should be afraid to appear before His glorious majesty, He
gives us our Lord Jesus Christ as a Mediator (1 Timothy 2:5;Hebrews 4:16;1 John
2:1), that through Him we may have access and have no doubt of finding grace.

251. Do you understand that we are to call upon God only, in the Name of Jesus
Christ?

I understand so, for we have an express commandment about this. And in it we are
promised that by His intercession our requests will be heard (John 14:13).

252. It is not, then, temerity or foolish presumption on our part, if we presume
to address God personally, seeing that we have Jesus Christ for our Advocate,
and if we set Him before us, that God may for His sake be gracious to us and
accept us?

No, for we pray as it were by His mouth, since He gives us entrance and
audience, and intercedes for us (Romans 8:34).

253. Let us now speak of the substance of our prayers. Can we ask for all that
comes into our mind, or is there a certain rule to be observed about it?

If we followed our fantasy, our prayers would be very badly ordered. We are so
ignorant that we cannot judge what it is good to ask: Moreover, all our desires
are so intemperate that it is necessary that we should not give them a loose
rein.

254. What is to be done, then? That God Himself should instruct us, according to
what He knows to be expedient; that we do nothing but follow Him, as if He were
leading us by the hand.

255. What instructions has He given?

He has given us ample instructions throughout Scripture; but that we may address
ourselves the better to a definite end, He has given us a form in which He has
briefly comprehended everything that is legitimate and expedient for us to pray
for.

256. Repeat it. Our Lord Jesus Christ, being asked by His Disciples to teach
them how to pray, answered that they should pray thus (Matthew 6:9-13;Luke
11:1-4): "Our Father, which art in heaven, hallowed by thy name. Thy kingdom
come. Thy will be done, as it is in heaven. Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors. And lead us not into
temptation; but deliver us from evil: For thine is the kingdom, and the power,
and the glory, for ever. Amen."

257. To make it easier to understand, tell me how many sentences it contains.

Six, of which the first three concern the glory of God alone, without any
reference to ourselves; the other three are for us, and concern our blessing and
profit.

258. Are we then to ask God for anything from which no benefit redounds to us?

It is true that God, by His infinite goodness, so arranges and orders things,
that nothing tends to the glory of His Name without being also salutary to us.
Therefore, when His name is sanctified, He turns it to our sanctification; when
His Kingdom comes, we are, in a way, sharers in it. But in desiring and asking
all these things, we ought to have regard only for His glory, without thinking
of ourselves, or seeking our own profit.

259. According to what you say, the first three of these requests are expedient
for us, and yet they ought not to be made with any other intention that of
desiring that God may be glorified.

It is so. And similarly, although the last three requests are appointed as
prayers for what is expedient to us, yet even in them we ought to seek the glory
of God, so that it may be the end of all our desires.

260. Let us come to the exposition. And before we go any further, why is God
called our Father, rather than by some other name?

Since it is essential that our consciences have a steadfast assurance, when we
pray, our God gives Himself a name. which suggests only gentleness and kindness,
in order to take away from us all doubt and anxiety, and to give us boldness in
coming to Him personally.

261. Shall we then dare to go to God familiarly, as a child to his father?

Yes, in fact with greater assurance of obtaining what we ask. For if we, being
evil, cannot refuse our children bread and meat, when they ask, how much less
will our heavenly Father, who is not only good, but sovereign goodness itself
(Matthew 7:11).

262. Can we not prove from this very Name, what has been said, viz. that prayer
should be grounded on the intercession of Jesus Christ?

Yes, certainly. For God does not acknowledge us as His children, except in so
far as we are members of His Song of Solomon 263. Why do you not call God your
God, but call Him our Father together?

Each believer may indeed call Him his own Father, but in this formula Jesus
Christ instructs us to pray together, to remind us that in our prayers we are to
exercise charity towards our neighbours, and not only to care for ourselves.

264. What is meant by the clause "who art in heaven"?

It is just the same as if I were to call Him exalted, mighty, incomprehensible.

265. To what end, and for what reason? That when we call upon Him, we may learn
to lift our thoughts on high, and not to have any carnal or earthly thoughts of
Him, not to measure Him by our apprehension, nor to subject Him to our will, but
to adore His glorious Majesty in humility. It teaches us also to have more
reliance on Him, since He is Governor and Master of all.

266. Now expound the first petition. The Name of God is His renown, with which
He is celebrated among men. We pray then that His glory may be exalted above
all, and in all things.

267. Do you think that His glory can increase or decrease? Not in itself. But
this means that it may be manifested, as it ought to be, that all the works
which God performs may appear glorious, as indeed they are, so that He Himself
may be glorified in every way.

268. What do you understand by the Kingdom of God in the second petition?

It consists principally of two things: that He leads His own, and governs them
by His Spirit, and on the other hand casts down and confounds the reprobate who
refuse to subject themselves to His rule, and so makes it clear that there is no
power which can resist His power.

269. In what sense do you pray that this Kingdom may come? That day by day the
Lord may increase the numbers of the faithful, that day by day He may
increasingly bestow His graces upon them, until He has filled them completely;
moreover, that He cause His truth to shine more and more and manifest His
justice, so that Satan and the powers of darkness may be put to confusion, and
all iniquity be destroyed and abolished.

270. Is that not taking place today?

Yes indeed---in part, but we pray that it may continually increase and advance, until at last it comes to its perfection in the day of judgment, in which God alone will be exalted, and ever creature will be humbled before His Majesty, and He will be all in all (1 Corinthians 15:28).

271. What do you mean by asking that the will of God may be done? That all
creatures may be brought under obedience to Him, and so that everything may be
done according to His good will.

272. Do you mean that nothing can be done contrary to His will?

We ask not only that He may bring all things to pass, as He has determined in
His counsel, but also that, putting down all rebellion, He may bring all wills
to conform to His own.

273. In so doing, do we not renounce our own wills?

We do, not only that He may overthrow our desires, which are at variance with
His own good will, bringing them all to nought, but also that He may create in
us new spirits and new hearts, so that we may will nothing of ourselves, but
rather that His Spirit may will in us, and bring us into full agreement with
Him.

274. Why do you add "on earth as it is in heaven"?

Since His heavenly creatures or His angels have it as their own object to obey
Him, promptly without opposition, we desire that the same thing may be done on
earth, that is, that all men may yield themselves in voluntary obedience.

275. Let us come to the second part. What mean you by "the daily bread" you ask
for? In general, everything that we need for our body, not only food and
clothing, but all that God knows to be expedient for us, that we may be able to
eat our bread in peace.

276. But why do you ask God to give you your food, when He orders us to win it,
by working with our hands?

Though He commands us to work for our living, nevertheless it is not our labour,
industry, and diligence, that provide us with food, but the blessing of God
alone, which makes the labour of our hands to prosper. Moreover we ought to
understand that it is not meat that nourishes us, although we have it owing to
His command, but the power of the Lord alone who uses it as His instrument
(Deuteronomy 8:3,Deuteronomy 8:17).

277. Why do you call it yours, when you ask God to give it to you?

Because of the kindness of God it becomes ours, though it is by no means due to
us. We are also reminded by this not to desire the bread of others, but only
that which we acquire by legitimate means, according to the ordinance of God.

278. Why do you say "daily" and "this day"? That we may learn to be content, and
not to covet more than our need requires.

279. Since this prayer is common to all, how can the rich, who have an abundance
of good things, provide for a long time, ask for bread each day? The rich, as
well as the poor, should understand that none of the things profit them, unless
the Lord grant them the use of them, and by His grace make it profitable to
them. Thus in having we have nothing, unless He gives it to us.

280. What does the fifth petition contain? That it pleases God to pardon our
sins.

281. Is any man living so righteous, that He does not need to make this
petition?

No, for the Lord Jesus gave this form of prayer to His Apostles for His Church.
Wherefore he who would exempt himself from this, must renounce the community of
Christians. And indeed Scripture testifies to us that even the most perfect man
seeking to justify himself before God in a single matter, will be found guilty
in a thousand (Job 9:3). Thus the only refuge we may have is in His mercy.

282. How do you think that such remission is granted to us? As the words of
Jesus Christ used declare: because our sins are debts, making us liable to
eternal death, we pray that God will pardon us out of His sheer kindness.

283. You mean, them, that it is by the gratuitous goodness of God that we obtain
remission of sins?

Yes, for we can offer no satisfaction for the smallest sin we commit, if God
does no exercise His sheer kindness toward us in forgiving us them all.

284. What gain and profit do we receive, when God pardons our sins?

We are acceptable to Him, just as if we were righteous and innocent, and our
consciences are assured of His paternal love, from which comes salvation and
life.

285. When you pray that He may forgive us as we forgive our debtors, do you mean
that in pardoning men we merit pardon from God? By no means, for then pardon
would not be by grace, and would not be founded, as it ought to be, on the
satisfaction which Jesus Christ made for us in His death. But since by
forgetting the injuries done to ourselves, we follow His gentleness and
clemency, and so demonstrate that we are His children, God has given us this as
a sign in confirmation that we are His children. On the other hand, He indicates
to us that we cannot expect anything at His judgment but utter severity and
extreme rigour, if we are not ready to pardon and show mercy to others who are
guilty toward us.

286. Do you think, then, God refuses to have as His children those who cannot
forget the offenses committed against them, so that they cannot hope to be
partakers of His grace?

Yes. And He intends that all men may know that with what measure they mete to
their neighbours, it shall be measured to them.

287. What follows?

"Lead us not into temptation, but deliver us from evil."

288. Do you treat this as one petition?

Yes, for the second part is an explanation of the first part.

289. What is the substance of it? That God does not allow us to fall to evil, or
permit us to be overcome by the devil, and the lustful desires of our flesh,
which strive against us (Romans 7:23), but He gives us strength to resist,
sustains us by His hand, takes us into His safe keeping, to defend and lead us.

290. How is this done? When He governs us by His Spirit, to make us love the
good, and hate the evil, follow justice, and flee from sin. By the power of His
Spirit, we may overcome the devil, sin and the flesh.

291. Do we stand in need of this?

Yes, for the devil continually watches for us, like a roaring lion ready to
devour us (1 Peter 5:8). We are so feeble and frail that he would immediately
overcome us, if God did not fortify us, that we might be victorious over him.

292. What does the word "temptation" signify? The wiles and assaults of the
devil, which he uses to attack us, seeing that our natural judgment is prone to
be deceived and to deceive us, and our will is always ready to addict itself to
evil rather than to good.

293. But why do you pray God not to lead you into evil, when this is the proper
office of Satan the devil? As God by His mercy preserves the faithful, and does
not permit the devil to seduce them, or sin to overcome them, so those whom He
means to punish He not only abandons, and deprives of His grace, but also yields
to the devil to be subjected to his tyranny, blinds them and delivers them over
to a reprobate mind.

294. What is intended by the addition, "For thine is the kingdom, and the power,
and the glory, for ever"? To remind us again that our prayers are altogether
grounded on the power and goodness of God, and not on ourselves, for we are not
worthy to open our mouth in prayer; and also that we may learn to close our
prayers in His praise.

295. Is it lawful to ask anything else, not mentioned here?

Although we are free to use other words, and another form and manner, yet not
prayer will ever please God which does not correspond to this as the only rule
of right prayer.


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  CHAPTER 13: 1560 - (PART 4) - THE WORD AND SACRAMENTS
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IV. The Word and Sacraments 296. It is time to come to the fourth part of
worship we are to render to God.

We said that this consists in acknowledging with the heart and confirming with
the mouth that God is the author of all good, that thereby we may glorify Him.

297. Has He given us any rule for this?

All the praises and thanksgivings contained in Scripture ought to be our rule
and guide.

298. Is there nothing regarding this in the Lord’s Prayer?

Yes there is, for when we pray that His name may be hallowed, we pray that He
may be glorified in all His works, as indeed He is--that He may be praised for
His justice when He punishes, for His mercy when He pardons, and for His
faithfulness when He fulfils His promises; in short, that there is nothing in
which His glory does not shine forth. This is to ascribe to Him the praise for
all blessing.

299. What shall we infer from all that we have said?

What truth itself tells us, and was stated at the outset, viz. that this is
eternal life to know one true God the Father, and Jesus Christ whom He has sent
(John 17:3)--to know Him, I say, in order that we may worship Him aright, that
He may be not only our Master, but also our Father and Saviour, and we be in
turn His children and servants, and a people dedicated to His glory.

300. How can we attain to such a blessedness? For this end God has left us His
holy Word, which is, as it wee, an entry into His heavenly Kingdom.

301. Where do you find this Word?

It is comprised for us in the Holy Scriptures.

302. How are we to use it in order to profit by it? By receiving it with the
full consent of our conscience, as truth come down from heaven, submitting
ourselves to it in right obedience, loving it with a true affection by having it
imprinted in our hearts, we may follow it entirely and conform ourselves to it.

303. Is all this within our own power?

None of it; but God works them in us in this way by His Holy Spirit.

304. But are we not to take trouble and be diligent, and zealously strive by
hearing and reading its teaching, as it is declared to us?

Yes, indeed: first each one of us in particular ought to study it: and above
all, we are frequently to attend the sermons in which this Word is expounded in
the Assembly of the Christians.

305. Do you mean that it is not enough for people to read it privately at home,
without altogether hearing its teaching in common? That is just what I mean,
while God provides the way for it.

306. Why do you say that?

Because Jesus Christ has established this order in His Church (Ephesians 4:11),
andHe has declared this to be the only means of edifying and preserving it. Thus
we must keep ourselves to it and not be wiser than our Master.

307. Is it necessary, then, that there should be pastors?

Yes; and that we should hear them, receiving the teaching of the Lord in
humility by their mouth. Therefore whoever despises them and refuses to hear
them, rejects Jesus Christ, and separates himself from the fellowship of the
faithful (Matthew 10:40Luke 10:16).

308. But is it enough to have been instructed by them once, or ought he to
continue to do this?

It is little to have begun, unless you go on to persevere. We must continue to
be disciples of Christ right to the end. But He has ordained the ministers of
the Church to teach in His Name.

309. Is there no other means than the Word by which God communicates Himself to
us? To the preaching of His Word He has conjoined the Sacraments.

310. What is a Sacrament? An outward attestation of the grace of God which, by a
visible sign, represents spiritual things to imprint the promises of God more
firmly in our hearts, and to make us more sure of them.

311. What? Does a visible and natural sign have this power to assure the
conscience?

No, not of itself, but in so far as it is ordained of God for this end.

312. Seeing it is the proper office of the Holy Spirit to seal the promises of
God in our hearts, how do you attribute this to the Sacraments?

There is a great difference between the one and the other. The Spirit of God in
very truth is the only One who can touch and move our hearts, enlighten our
minds, and assure our consciences; so that all this ought to be judged as His
own work, that praise may be ascribed to Him alone. Nevertheless, the Lord
Himself makes use of the Sacraments as inferior instruments according as it
seems good to Him, without in any way detracting from the power of the Holy
Spirit.

313. You think, then, that the efficacy of the Sacraments does not consist in
the outward element, but proceeds entirely from the Spirit of God?

Yes; for the Lord is pleased to work by these instruments which He has
instituted: without detracting from His own power.

314. And what moves God to do that? For the alleviation of our weaknesses. If we
were spiritual by nature, like the angels, we could behold God and His graces.
But as we are bound up with our bodies, it is needful for us that God should
make use of figures to represent to us spiritual and heavenly things, for
otherwise we could not comprehend them. At the same time, it is expedient for us
to have all our senses exercised in His Holy promises, in order to confirm us in
them.

315. Since God has introduced the Sacraments to meet our need, it would be
arrogance and presumption to think that we could dispense with them.

Certainly: hence he who voluntarily abstains from using them thinks that he has
no need of them, condemns Jesus Christ, rejects His grace, and quenches His Holy
Spirit.

316. But what assurance of grace can the Sacraments give, seeing that good and
bad both receive them?

Although the unbelievers and the wicked make of none effect the grace offered
them through the Sacraments, yet it does not follow that the proper nature of
the Sacraments is also made of non effect.

317. How, then, and when do the Sacraments produce this effect? When we receive
them in faith, seeking Jesus Christ alone and His grace in them.

318. Why do you say that we must seek Jesus Christ in them?

I mean that we are not to be taken up with the earthly sign so as to seek our
salvation in it, nor are we to imagine that it has a peculiar power enclosed
within it. On the contrary, we are to employ the sign as a help, to lead us
directly to the Lord Jesus, that we may find in Him our salvation and all our
well-being.

319. Seeing that faith is required, why do you say that they are given to
confirm us in faith, to assure us of the promises of God?

It is not sufficient for faith once to be generated in us. It must be nourished
and sustained, that it may grow day by day and be increased within us. To
nourish, strengthen, and increase it, God gives us the Sacraments. This is what
Paul indicates when he says that they are used to seal the promises of God in
our hearts (Romans 4:11).

320. But is it not a sign of unbelief when the promises of God are not firm
enough for us, without support?

It is a sign of the smallness and weakness of faith, and such is indeed the
faith of the children of God, who do not, however, cease to be faithful,
although their faith is still imperfect. As long as we live in this world some
elements of unfaithfulness remain in our flesh, and therefore we must always
advance and grow in faith.

321. How many Sacraments are there in the Christian Church?

There are only two Sacraments common to all which the Lord Jesus has instituted
for the whole company of the faithful.

322. What are they?

Baptism and the Holy Supper.

323. What likeness and difference is there between them?

Baptism is for us a kind of entrance into the Church of God, for it testifies
that instead of our being strangers to Him, God receives us as members of His
family. The Supper testifies that God as a good Father carefully feeds and
refreshes the members of His household.

324. That the meaning may be more clear to us, let us treat of them
separately.First, what is the meaning of Baptism?

It consists of two parts. The Lord represents to us in it, first, the
forgiveness of our sins (Ephesians 5:26-27) and, secondly, our regeneration or
spiritual renewal (Romans 6:4).

325. What resemblance has water with these things in order to represent them?
The forgiveness of sins is a kind of washing, by which our souls are cleansed
from their defilements, just as the stains of the body are washed away by water.

326. What about the other part? The beginning of our regeneration and its end is
our becoming new creatures, through the Spirit of God. Therefore the water is
poured on the head as a sign of death, but in such a way that our resurrection
is also represented, for instead of being drowned in water, what happens to us
is only for a moment.

327. You do not mean that the water is a washing of the soul. By no means, for
that pertains to the blood of Christ alone, which was shed in order to wipe away
all our stains and render us pure and unpolluted before God (1 John 1:7;1 Peter
1:19). This is fulfilled in us when our consciences are sprinkled by the Holy
Spirit. But by the Sacrament that is sealed to us.

328. Do you think that the water is only a figure to us?

It is such a figure that the reality is conjoined with it, for God does not
promise us anything in vain. Accordingly it is certain that in Baptism the
forgiveness of sins is offered to us and we receive it.

329. Is this grace fulfilled indiscriminately in all?

No, for some make it of no effect by their perversity. Nevertheless, the
Sacrament loses nothing of its nature, although none but believers feel its
efficacy.

330. From what does regeneration get its power? From the death and resurrection
of Christ. His death has had this effect, that through it our old Adam is
crucified, and our evil nature is, as it were, buried, so that it no longer has
the strength to rule over us. And the renewal of our life, in obedience to the
righteousness of God, derives from the resurrection of Christ.

331. How is this grace applied to us in Baptism? In it we are clothed with Jesus
Christ, and receive His Spirit, provided that we do not make ourselves unworthy
of the promises given to us in it.

332. What is the proper use of Baptism on our part?

It consists in faith and in repentance. That is, assurance that we have our
spiritual purity in Christ, and in feeling within us, and declaring to our
neighbours by our works, that His Spirit dwells in us to mortify our natural
desires and bring us to follow the Will of God.

333. If this is required, how is it that we baptize infants?

It is not said that faith and repentance should always precede the reception of
the Sacrament, but they are only required from those who are capable of them. It
is sufficient, then, if infants produce and manifest the fruit of their Baptism
after they come to the age of discretion.

334. Can you show that there is nothing inconsistent in this?

Circumcision was also a Sacrament of repentance, as Moses and the prophets
declare (Deuteronomy 10:16;Deuteronomy 30:6;Jeremiah 4:4); and was a Sacrament
of faith, as St. Paul says (Romans 4:11-12). And yet God has not excluded little
children from it.

335. But can you show that they are now admitted to Baptism for the same reason
as in the case of circumcision?

Yes, for the promises which God anciently gave to His people of Israel are now
extended to the whole world.

336. But does it follow from this that we are to use the sign also? That becomes
evident when everything is considered. Jesus Christ has not made us partakers of
His grace, which formerly had been bestowed on the people of Israel, in order to
diminish it in us, or make it more obscure, but rather to manifest it and to
bestow it upon us in increased abundance.

337. Do you reckon that if we denied Baptism to little infants, the grace of God
would then be diminished by the coming of Christ?

Yes; for the sign of the bounty and mercy of God toward our children, which they
had in ancient times, would be wanting in our case, the very sign which
ministers so greatly to our consolation, and to confirm the promise already
given in the Command.

338. You mean then that since God in ancient times declared Himself to be the
Saviour of little infants, and wanted to have this promise sealed on their
bodies by an external Sacrament, it is right that confirmation of it should not
be less after the advent of Christ, since the same promise remains and indeed is
more clearly attested by the Word and ratified in action.

Yes. And besides, since it is quite evident that the power and the substance of
Baptism pertain to little children, to deny them the sign, which is inferior to
the substance, would be to do them injury.

339. On what conditions should we baptize little children? As a sign and
testimony that they are heirs of God’s blessing promised to the seed of the
faithful, that when they come of age they are to acknowledge the truth of their
Baptism, in order to derive benefit from it.

340. Let us speak of the Supper. And, first, what is its signification? Our Lord
instituted it to assure us that by the communication of His body and blood, our
souls are nourished, in the hope of eternal life.

341. But why does the Lord represent His body by the bread and His blood by the
wine? To signify that as it is the particular virtue of bread to nourish our
bodies, to refresh and sustain us in this mortal life, so it pertains to His
body to act toward our souls, i.e., in nourishing and quickening them
spiritually, so His blood is our joy, our refreshing and our spiritual strength.

342. Do you mean that we must truly communicate in the body and blood of the
Lord?

I understand so. But since the whole affiance of our salvation rests in the
obedience which He has rendered to God, His Father, in order that it may be
imputed to us as if it were ours, we must possess Him: for His blessings are not
ours, unless He gives Himself to us first.

343. But did He not give Himself to us when He exposed Himself to death, to
reconcile us to God His Father, and deliver us from damnation? That is true; but
it is not enough for us unless we receive Him, in order that we may feel in
ourselves the fruit and the efficacy of His death and passion.

344. Is not the way to receive Him by faith?

Yes. Not only in believing that He died and rose again, in order to deliver us
from eternal death, and acquire life for us, but also that He dwells in us, and
conjoined with us in a union as the Head with the members, that by virtue of
this conjunction He may make us partakers of all His grace.

345. Does this communion take place apart from the Supper alone?

Yes, indeed, we have it through the Gospel, as St. Paul declares (1 Corinthians
1:9): in that the Lord Jesus Christ promises us in it, that we are flesh of His
flesh and bone of His bone (Ephesians 5:30), that He is that living bread which
came down from heaven to nourish our souls (John 6:51), and that we are one with
Him, as He is one with the Father (John 17:21).

346. What is the blessing that we have in the Sacrament, and what more does it
minister to us? This communion is more abundantly confirmed in us, ratified as
it were, for although Jesus Christ is truly communicated to us both by Baptism
and by the Gospel, nevertheless this only in part, and not fully.

347. What then fully do we have through the sign of the bread? That the body of
the Lord Jesus which was once offered to reconcile us to God, is now given to
us, to certify to us that we have part in this reconciliation.

348. What do we have in the sign of the wine? That the Lord Jesus, who once shed
His blood in payment and satisfaction for our offences, gives it to us to drink,
that we may have no doubt at all of receiving its fruit.

349. According to your replies, the Supper takes us back to the death and
passion of Jesus Christ, that we may communicate in its virtue?

Yes, for then the unique and perpetual sacrifice was offered for our redemption.
Therefore there remains for us nought but to enjoy it.

350. The Supper, then, was not instituted in order to offer up the body of Jesus
the Son to the Father?

No, for this office pertains to none but Him alone, since He is the eternal
Priest (Hebrews 5:5). But He commands us only to receive His body, not to offer
it (Matthew 26:26).

351. Why is there a double sign? Our Lord has appointed it for the sake of our
weakness, in order to teach us that He is not only food to our souls, but drink
also, so that we may seek our nourishment wholly and entirely in Him, and not
elsewhere.

352. Should all men equally use the second sign, that is the chalice?

Yes, this is according to the commandment of Jesus Christ, against which nothing
is to be attempted.

353. Do we have in the Supper simply the testimony of the things already
mentioned, or are they truly given to us in it?

See that Jesus Christ is the Truth, there can be no doubt that the promises
which He made at the Supper, are actually fulfilled in it, and that what He
figures in it is made true. Thus in accordance with what He promises and
represents in the Sacrament, I do not doubt that He makes us partakers of His
very substance, in order to unite us with Himself in one life.

354. But how can this be, when the body of Jesus Christ is in heaven, and we are
pilgrims on this earth? By the incomprehensible power of His Spirit, who
conjoins things separated by distance.

355. You do not think, then, either that the body is enclosed in the bread, or
the blood in the chalice?

No. On the contrary, in order to have the reality of the Sacraments, we must
lift up our hearts on high to heaven, where Jesus Christ is in the glory of His
Father, from whence we expect Him in our redemption, and do not seek Him in
these corruptible elements.

356. You understand, then, that there are two things in this Sacrament, material
bread and wine, which we see by the eye, handle by the hands, and perceive by
the taste, and Jesus Christ by whom our souls are inwardly nourished?

Yes, but in such a way that we have in it also a testimony and a kind of pledge
for the resurrection of our bodies, in that they are made partakers in the sign
of life.

357. What is the right use of this Sacrament? That which St. Paul declares,
namely that a man examine himself before he approach to it (1 Corinthians
11:28).

358. In what is he to examine himself?

Whether he is a true member of Jesus Christ.

359. By what sign can he know this?

If he has a true faith and repentance, if he loves his neighbour in true
charity, and is not tainted by hatred or rancour or discord.

360. But is it necessary to have perfect faith and charity?

Both should be entire and unfeigned, but to have such a perfection, from which
nothing is wanting, will not be found among men. Moreover the Supper would have
been instituted in vain if no one could receive it unless he were entirely
perfect.

361. Imperfection, then, does not prevent us from approaching it. On the
contrary, the Supper would be of no use to us, if we were not imperfect. It is
an aid and support for our weakness.

362. Do these two Sacraments not serve another end?

Yes, they do. They are also signs and marks of our profession. That is to say,
by them we declare that we are of the people of God, and make confession of our
Christianity.

363. How ought we to judge a man who never wishes to use it?

He could not be regarded as a Christian, for in so doing he refuses to confess
himself as such, and tacitly, as it were, disavows Jesus Christ.

364. Is it sufficient to receive each once?

Baptism is only ordered to be received once, and may not lawfully be repeated.
But this is not so with the Supper.

365. What is the reason for that? By Baptism God introduces and receives us into
His Church. After He has received us, He signifies by the Supper that He wishes
continually to nourish us.

366. To whom does it belong truly to baptize and administer the Supper? To those
who are publicly charged to teach in the Church. For the preaching of the Word
and the distribution of the Sacraments are things conjoined.

367. Is there any certain proof for this?

Yes, indeed. Our Lord specially charged His Apostles to baptize as well as to
preach (Matthew 28:19). In regard to the Supper. He ordered all to follow His
example. Moreover He performed the office of a minister in order to give it to
others.

368. But ought pastors, who are appointed to dispense the Sacraments, to admit
without discretion all who present themselves there? In regard to Baptism, as it
is administered today only to infants, there is no need for discrimination; but
in the Supper the minister ought to take heed not to give it to a man whom he
recognizes to be entirely unworthy.

369. Why so?

Because it would pollute and dishonour the Sacrament.

370. But our Lord admitted Judas to the Supper, impious though he was? His
iniquity was still hidden, and although our Lord knew it, yet it was not evident
to all.

371. What then is to be done with hypocrites? The minister cannot exclude them
as unworthy, but must wait until God has revealed their iniquity.

372. But what if he knows or has been warned that someone is unworthy? That
would not be sufficient to exclude him, unless there were a legitimate
investigation and decision of the Church.

373. Then there ought to be some order and polity regarding this.

Yes, if the Church is to be well ordered. Some persons must be appointed to
watch out for the offences that may be committed. And they, with the authority
of the Church, should refuse communion to those who are quite unfit, and to whom
communion cannot be given without dishonouring God and scandalizing the
faithful.


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Source: https://sermonindex.net/books/genevan-catechisms/
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