西敏斯特信仰告白 The Westminster Confession of Faith
西敏斯特小要理問答 The Westminster Shorter Catechism
使徒信經 Apostles' Creed
尼西亞信經 Nicene Creed
迦克頓信經 Chalcedonian Definition

西敏斯特大要理問答
Westminster larger catechism

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​       Westminster Larger Catechism, 1648

問1：人最主要、最崇高的目的是什麼？
答：人最主要、最崇高的目的就是（一）榮耀神1，（二）完全以祂為樂，直到永遠2。

1 羅十一36；林前十31。2 詩七三25-26。

問2：如何證明神的存在？
答：人心中的天然之光（light of nature）和神的作為，都在宣告神的存在1；但是，惟獨神的道和聖靈才能充分地、有效地把祂自己啟示給人2，使人因而得救。

1 羅一19-20；詩十九1；徒十七27。2 林前二10；提後三15；賽五九21。

問3：神的道是什麼？
答：新舊約聖經就是神的道1，是信仰與順服的惟一準則2。

1 提後三16；彼後一21。2 弗二20；賽八20；加一8-9；提後三16。

問4：如何證明聖經就是神的道？
答：許多方面都足以證明聖經（Scripture）是神的道：

（一）聖經文體的莊嚴1，教理的純正2，各部的協和3，範圍的全備（將一切的榮耀都歸給神）4；
（二）聖經的亮光和權能可以使罪人知罪、歸正，使信徒得安慰、得造就，以致最終能以得救5。
（三）但是，惟獨神的靈，「藉著並伴隨著」聖經在人心中的見證，才能完全使人信服聖經確實是神的話6。

1 何八12；林前二7；詩一一九18、129。2 詩十二6，一一九140。3 徒十43，廿六22。4 羅三19、27。5 徒廿八28；來四12；雅一18；詩十九7-8；羅十五4；徒廿32。6 約十六13-14；約壹二20、27。

​問5：聖經主要教導的是什麼？
答：聖經主要教導的是：
（一）人對於神所當信的真理，
（二）神要人所當盡的本分1。

1 提後一13。

​問6：聖經可以使我們明白哪些有關神的真理？
答：聖經可以使我們明白：
（一）神是怎樣的一位神1，
（二）神的位格2、神的元旨（decrees of God）3，
（三）神如何執行祂的元旨4。
1 來十一6。2 太二八19。3 弗一11。4 徒四27-28。

問7：神是怎樣的一位神？
答： （一）神是個靈1，祂的存有2、榮耀3、福祉4和完全5，都是無限無量的；
（二）祂是全然充足6、永恆7、不會改變8、無法測度9、無所不在10、無所不能11 的；
（三）祂知道萬有12，極其智慧13、極其聖潔14、極其公義15、極其憐憫、恆久忍耐又有豐盛的恩慈和信實16。

1 約四24。2 王上八27；伯十一7-9。3 徒七2。4 提前六15。5 太五48。6 徒十七24-25。7 詩九十2。8 瑪三6；雅一17。9 羅十一33。10 詩一三九1-10。11 啟四8。12 來四13。13 詩一四七5；羅十六27。14 賽六3；啟十五4。15 申卅二4。16 出卅四6。

問8：神是獨一的嗎？
答：神是獨一無二、又真又活的1。

1 申六4；林前八4、6；耶十10。

​問9：神有幾個位格？
答：神有三個位格：聖父，聖子，聖靈；但這三個位格是同一信實、永恆的神，只有一個本質，權能相同、榮耀相等；但各有不同的特性1。

1約壹五8；太三16-17，廿八19；林後十三14；約十30。

問10：神的這三個位格各有什麼特性？
答：聖父生聖子1，聖子由聖父而生2，聖靈由聖父和聖子自永恆發出3。

1 來一5-6。2 約一14、18。3 約十五26；加四6。

問11：如何證明聖子、聖靈與聖父同為神？
答：聖經把惟獨屬於神的名字1、屬性2、作為3和敬拜4，也歸於聖子和聖靈，證明祂們與聖父同為神。

1 賽六8；請參考約十二37、41；請參考徒廿八25；約壹五20；徒五3-4。2 約一1；賽九6；約二24-25；林前二10-11。3 西一16；創一2。4 太廿八19；林後十三14。

問12：神的元旨是什麼？
答：神的元旨 是祂旨意中那智慧的、自由的、聖潔的行動計畫1；也就是：為了祂自己的榮耀，神在永恆裡毫無變更地預定了歷史中要發生的一切事2，特別是有關於天使和人類的事。

1 弗一11；羅十一33，九14-15、18。2 弗一4；羅九22-23；詩卅三11。

問13：關於天使和人類，神預定了哪些特別的元旨？
答：
（一）神出於自己的美意，在日期滿足的時候，就藉著祂永恆的、不變的元旨，揀選了一部分的天使得榮耀1；
（二）又在基督裡，揀選了一部分人得永生，並且也預定了得永生的方式，使祂榮耀的恩典得著稱讚2。
（三）此外，神按著祂至高的主權和不可測度的旨意（祂隨己意施與或收回恩典），置其餘的人於不顧，預定他們受羞辱和震怒，為他們自身的罪而受苦，使祂榮耀的公義得著稱讚3。

1 提前五21。2 弗一4-6；帖後二13。3 羅九17-18、21-22；太十一25-26；提後二20；猶4；彼前二8。

問14：神怎樣執行祂的元旨？
答：神根據祂無謬的預知，根據祂旨意中自由、不變的計畫，在創造和護理之工中，執行祂的元旨1。

1 啟四11；但四35。

問15：創造之工是什麼？
答：創造之工就是：在起初的時候，神用祂權能的道，在六日之內，為祂自己從無有中創造了世界並其中的萬物，並且所造的都甚好1。
1創一；來十一3；箴十六4。

問16：神怎樣造天使？
答：神創造了一切的天使1，是屬靈的2、不滅的（immortal）3、聖潔的4，這些天使大有知識5、大有權能6地來執行神的命令，並稱頌祂的聖名7；但天使是會改變的8。
1西一16。2詩一○四4。3路廿36。4太廿五31。5撒下十四17；太廿四36。6帖後一7。7詩一○三20-21。8彼後二4。

問17：神怎樣造人？
答：神創造了其他各樣受造物之後，就造男造女1；用地上的塵土造了男人的身體2，再用男人的肋骨造了女人的身體3，賦予他們活潑的、理性的、不滅的（immortal）靈魂4；祂按著自己的形像造了他們5，有知識6、仁義和聖潔7；又把神的律法刻在他們的心中8，賜給他們遵行的力量9，也使他們能夠治理萬物10；但人是有可能墮落的11。
1 創一27。2 創二7。3 創二22。4 創二7；請參考伯卅五11；請參考傳十二7；請參考太十28。5 創一27。6 西三10。7 弗四24。8 羅二14-15。9 傳七29。10 創一28。11 創三6；傳七29。

問18：神的護理之工是什麼？
答：神的護理之工是：
（一）祂極其聖潔地1、智慧地2、有權能地保守3 、治理4 祂所創造的萬有；
（二）祂也調度萬有和他們所有的行動5，使祂自己得榮耀6。
1 詩一四五17。2 詩一○四24；賽廿八29。3 來一3。4 詩一○三19。5 創四五7。6 羅十一36；賽六三14。

問19：神對天使有什麼特別的護理？
答：
（一）藉著祂的護理，神容許某些天使，故意地、不可挽回地墮落在罪惡和毀滅之中1，並且限制、掌管他們所有的罪2，好使祂自己得著榮耀；
（二）其餘的天使在聖潔和喜樂之中得以堅固3，隨祂自己的美意使用他們4，來施行祂的權柄、憐憫和公義5。
1 猶4；彼後二4；約八44。2 伯一12；太八31。3 提前五21；可八38；來十二22。4 詩一○四4。5 王下十九35；來一14。

問20：神造人的時候，對人有什麼特別的護理？
答： 神對起初受造之人的護理是：
把他安置在伊甸園（paradise）裡，吩咐他修理看守這個園子，賜給他吃地上各樣果子的自由1，將萬物置於他的治理之下2，設立婚姻幫助他3，提供他與神自己親密的交通4，設立安息日5。又與他立生命之約（covenant of life）──以個人的、完全的、持續的順服為條件6，生命樹就是這生命之約的記號7，人不可吃分別善惡樹的果子，否則必受死亡的苦楚8。
1 創二15-16。2 創一28。3 創二18。4 創三8。5 創二3。6 加三12；羅十5。7 創二9。8 創二17。

問21：人守住了起初受造的地位嗎？
答：我們的始祖既有自由意志，就因著撒但的誘惑而吃了禁果，違背了神的誡命；因而從起初受造的無罪光景中墮落了1。
1 創三6-8、13；傳七29；林後十一3。

問22：全人類都在亞當的首次犯罪中墮落了嗎？
答：神與亞當立約，亞當是作為眾人的代表——不僅是為他自己，也是為他的後裔；所以凡從亞當按常例而生的全人類1，就都在他裡面犯了罪，也在他首次的犯罪中與他一同墮落了2。
1 徒十七26。2 創二16-17；請參考羅五12-20；請參考林前十五21-22。

問23：墮落使人類陷於怎樣的境況中？
答：墮落使人陷於罪惡和苦境（misery）中1。
1 羅五12，三23。

問24：罪是什麼？
答：罪就是不遵行或違背神的一切律法。神賜下律法，是要作為有理性之受造者的準則1。
1 約壹三4；雅四17；加三10、12。

問25：人墮落後，陷在怎樣的罪惡境況中？
答：人墮落後，所陷的罪惡境況是：
（一）承擔亞當首次犯罪所負的罪債1，喪失了受造時原有的仁義，並且整個人性也都敗壞了；
（二）因此對一切屬靈的善徹底嫌惡、無能為力，甚至加以抵擋，又一心傾向各樣邪惡，並持續如此2；這就是所謂的原罪（original sin），並由此生發各樣的本罪（actual sin）3。
1 羅五12、19。2 羅三10-18；弗二3；羅八7-8；創六5。3 雅一14-15；太十五19。

問26：原罪是如何從我們的始祖傳給他們的後裔？
答：藉著自然的生育；因此，所有以此方式從他們而出的人，都是在罪中受孕、出生的1。
1 詩五一5；伯十四4，十五14；約三6。

問27：人墮落後，陷在怎樣的苦境中？
答：墮落使人類喪失了與神的交通1，招致祂的不悅和咒詛；因此，我們生來就是可怒之子2、撒但的奴僕3，當受今世和來世的一切刑罰4。
1 創三8、10、24。2 弗二2-3。3 提後二26。4 創二17；哀三39；羅六23；太廿五41、46。

問28：因著罪，我們在今世要承受怎樣的刑罰？
答：罪在今世的刑罰有：
內在的，例如理智被蒙蔽1，心裡剛硬 2， 良心恐懼3，被神棄絕，以致邪僻 4，被大大蒙蔽5，卑賤的情慾6。
外在的，例如因著我們的緣故，世界受了神的咒詛7；各樣的邪惡也臨到我們的身體、名譽、財產、人際關係和職業8，還有就是死亡9。
1 弗四18。2 羅二5。3 賽卅三14；創四13；太廿七4。4 羅一28。5 帖後二11。6 羅一26。7 創三17。8 申廿八15-68。9 羅六21、23。

問29：因著罪，我們在來世要承受怎樣的刑罰？
答：罪在來世的刑罰是：與神美好的同在永遠隔絕，靈魂和身體在地獄的永火中遭受悲慘、劇烈、沒有止息的痛苦，直到永永遠遠1。
1 帖後一9；可九43-44、46、48；路十六24。

問30：神任憑全人類在罪惡和苦境中滅亡嗎？
答：全人類之所以落入罪惡和苦境，是因為他們違背了第一個約——即所謂的行為之約（covenant of work）1；但神並沒有任憑他們就此滅亡2，反而出於祂全然的大愛和憐憫，藉著第二個約——即所謂的恩典之約（covenant of grace），把祂的選民從其中救拔出來，並帶領他們進入得救的境況3。
1 加三10、12。2 帖前五9。3 多三4-7；羅三21-22。

問31：神與誰立此恩典之約？
答：這恩典之約是神與第二個亞當（基督）立的，並且是在祂（基督）裡面，與作為其後裔的所有選民所立的1。
1 加三16；羅五15-21；賽五三10-11。

問32：神的恩典如何在第二個恩約中顯明？
答：
（一）在此恩約裡，神白白地向罪人提供了一位中保1，靠著這位中保就可以得生命和救贖2，但他們必須以信心與中保連結3；
（二）又應許並賜下聖靈4給祂的選民，使他們能生發出這種信心5，並賜下其他的得救恩典6；
（三）也使他們能夠順服7，作為真信心8 和對神感恩9 的憑據，祂也以此作為選民的得救方式10。
1 創三15；賽四二6；約六27。2 約壹五11-12。3 約三16，一12。4 箴一23。5 林後四13。6 加五22-23。7 結卅六27。8 雅二18、22。9 林後五14-15。10 弗二18。

問33：這恩典之約始終都是以同一種方式施行的嗎？
答：這恩典之約，在舊約時代的施行方式與在新約時代的施行方式並不相同1。
1 林後三6-9。

問34：在舊約時代，這恩典之約是如何施行的？
答：舊約時代，恩典之約是藉著應許1、預言2、獻祭3、割禮4、逾越節5及其他的預表和律例而施行的，這些都是指向以後要來的基督；而且在那時候，這些就足以建造選民的信心，使他們相信那位應許中的彌賽亞6 ——因著祂，他們的過犯得以完全赦免，並得著永遠的救恩 7。
1 羅十五8。2 徒三20、24。3 來十1。4 羅四11。5 林前五7。6 〔來八～十章〕、來十一13。7 加三7-9、14。

問35：在新約時代，這恩典之約又是如何施行的？
答：新約時代，實體（基督）已經顯明出來，這恩典之約不單在當時、在以後也仍然是藉著聖道的傳講1、洗禮2和聖餐3而施行的；藉著這些，恩典和救恩會更豐盛、更明顯、更有果效地向萬民發出4。
1 可十六15。2 太廿八19。3 林前十一23-25。4 林後三6-11；來八6、10-11；太廿八19。

問36：誰是這恩典之約的中保？
答：這恩典之約的惟一中保就是主耶穌基督1，祂是神的永恆之子，與父同質、同等2；在時候滿足時，降世為人3，所以祂曾經是、且繼續一直是神又是人，神人兩性全然不同，並存於同一個位格之中，直到永遠4。
1 提前二5。2 約一1、14，十30；腓二6。3 加四4。4 路一35；羅九5；西二9；來七24-25。

問37：基督──神的兒子，是如何成為人的？
答：基督──神的兒子，自己取了人真實的身體和理性的靈魂1，藉著聖靈的大能在童女馬利亞腹中成孕，由她取了人性，從她出生2，只是祂沒有罪3。
1 約一14 ；太廿六38。2 路一27、31、35、42；加四4。3 來四15，七26。

問38：為什麼這位中保必須是神？
答：
（一）這位中保必須是神，才能支撐、保持其人性，不至於在神極大的忿怒和死亡的權勢之下沉淪1；
（二）這也使祂的受苦、順服、代求有價值和果效2；並且能滿足神的公義3，獲得祂的恩寵4，買贖一群特定的子民5，把祂的靈賜給他們6，制伏他們所有的仇敵7，帶給他們永遠的救恩8。
1 徒二24；羅一4；請參考羅四25；來九14。2 徒廿28；來九14他的血豈不更能洗淨你們的心。來七25-27。3 羅三25-26。4 弗一6；太三17。5 多二13。6 加四6。7 路一71、74。8 來五9，九11-15。

問39：為什麼這位中保必須是人？
答： 這位中保必須是人，如此祂才能：
（一）提昇我們的本性1，順服在律法之下2；
（二）在與我們相同的本性中為我們受苦、為我們代求3，體恤我們的軟弱4；
（三）如此我們也才能得著兒子的名分5，坦然無懼地來到施恩寶座前得蒙安慰6。
1 來二14。2 加四4。3 來七25。4 來四15。5 加四5。6 來四16。

問40：為什麼這位中保必須同時是神又是人，且在一個位格之中？
答：這位使神與人和好的中保，必須自己同時是神又是人（二性在同一個位格內）；如此，在一個完整位格裡，每一性的工作，不單可以為神所悅納1，並且也可以成為我們的依靠2。
1 太一21、23；太三17；來九14。2 彼前二6。

問41：為什麼我們的中保被稱為耶穌？
答：因為祂要將自己的百姓從罪惡裡救出來1。
1 太一21。

問42：為什麼我們的中保被稱為基督？
答：因為祂受聖靈無限量的膏抹1；並且被分別出來，具備各樣的權柄和能力2，好使祂無論是在降卑或升高的境況中，都能為其教會執行先知3、祭司4 與君王5 的職分。
1 約三34；詩四五7。2 約六27；太廿八18；腓二9-11。3 徒三22；路四18、21。4 來五5-6，四14-15。5 詩二6；太廿一5；賽九6-7。

問43：基督怎樣履行先知的職分？
答： 基督藉著祂的聖靈和道1，以各種不同的方式，向歷世歷代的教會啟示2 神全備的旨意3 ──特別是關乎他們被建造和得救恩的事宜4。這樣，基督就履行了先知的職分。
1 彼前一10-12。2 來一1-2；約一18。3 約十五15。4 徒廿32；弗四11-13；約廿31。

問44：基督如何履行祭司的職分？
答： 基督為百姓的罪，將自己作為無瑕無疵的祭物，一次向神獻上1，使神與他們和好2；並為他們繼續代求3。這樣，基督就履行了祭司的職分。
1 來九14、28。2 來二17。3 來七25。

問45：基督如何履行君王的職分？
答：
（一）基督從世界召出一群子民，歸祂自己1，又賜下一批人管理他們2，也賜下律法3，就以這個有形的方式治理他們4；
（二）祂也把救贖恩典賜給選民5，報賞他們的順服6，糾正他們的過犯7，又在各樣的試探和苦難中保守並扶持他們8，克制、征服他們所有的仇敵9；
（三）祂為自己的榮耀10，也為他們的益處11，以大能調度萬有；又報應其餘那些不認識神、不順從福音的人12。
這樣，基督就履行了君王的職分。
1 徒十五14；賽五五5；創四九10；詩一一○3。2 弗四11-12；林前十二28。3 賽卅三22。4 太十八17-18；林前五4-5。5 徒五31。6 啟廿二12，二10。7 啟三19。8 賽六三9。9 林前十五25；詩一一○1-2、5。10 羅十四11。11 羅八28。12 帖後一8；詩二9。

問46：基督的降卑在於什麼？
答：基督的降卑在於祂為了我們的緣故，捨棄自己的榮耀（虛己），取了奴僕的形像，從祂的受孕、降生、生活、受死，乃至死後、直到復活之前，這段時間都是處於卑微的境況中1。
1 腓二6-8；林後八9。

問47：在基督的成孕和降生中，基督是如何降卑自己的？
答：基督在受孕和降生中降卑自己，是在於祂本為天父懷中的永恆之子，卻在時候滿足時，甘願成為人之子，由一位卑微的女人而生；祂所處的各樣環境，比一般的屈尊都更卑微1。
1 約一14、18；加四4；路二7。

問48：在生活中，基督是如何降卑自己的？
答：基督在祂的生活中降卑自己，是在於祂將自己服在律法（祂也完美地成全了這個律法1）之下2 ，並面對世上的各樣侮辱3、撒但的試探4、自己肉身的軟弱，這些或是常見於人的性情，或是特別因著降卑而有的光景5。
1 太五17；羅五19。2 加四4。3 詩廿二6；來十二2。4 太四1-12；路四13。5 來二17，四15；賽五二14。

問49：在祂的受死中，基督是如何降卑自己的？
答：
（一）祂為猶大所背叛1，遭門徒離棄2，受世人的嘲弄和棄絕3，被彼拉多定罪，被官長、兵丁折磨4；
（二）祂也為死亡的恐怖、黑暗的權勢所苦，承受神忿怒的重壓5；
（三）祂將命傾倒，為罪獻上自己6，忍受了十字架上痛苦的、羞恥的、受咒詛的死亡7。
1 太廿七4。2 太廿六56。3 賽五三3。4 太廿七26-44。5 太廿七46。6 賽五三10。7 腓二8；來十二2，加三13。

問50：基督死後的降卑在於什麼？
答：基督死後的降卑是在於祂被埋葬1，且一直持續處於死亡的狀態、死亡的權勢之下，直到第三日2；用另一種說法就是祂「下到陰間」。
1 林前十五4。2 詩十六10；請參考徒二24-27、31；請參考太十二40。

問51：基督的升高在於什麼？
答：基督的升高在於復活1、升天2、坐在父的右邊3，並且再臨要審判世界4。
1 林前十五4。2 可十六19。3 弗一20。4 徒一11，十七31。

問52：在祂的復活中，基督是如何升高的？
答：
（一）祂並沒有在死亡中見朽壞1，並且第三天，基督以祂受苦時的那個身體2（但不再有今世這個生命都會面臨的必死性，以及其他凡人必有的軟弱），來與祂的靈魂聯合3，祂靠自己的權柄從死裡復活4；
（二）祂以此顯明自己是神的兒子5，滿足了神的公義6，征服了死亡、敗壞了那掌死權的7，成為活人死人的主8。祂以教會元首的身分9為眾人10行這些事，是為了使他們稱義11、在恩典中活過來12、支持他們抵擋仇敵13，並保證他們在末日時必能從死裡復活14。
1 徒二24、27。2 路廿四39。3 羅六9；啟一18。4 約十18。5 羅一4。6 羅八34。7 來二14。8 羅十四9。9 弗一22；西二18。10 林前十五22。11 羅四25。12 弗二1、5-6。13 林前十五25-26。14 林前十五20。

問53：在升天中，基督是如何升高的？
答：
（一）祂復活之後，經常向門徒顯現，與他們交談──向他們講說神國的事1，並且把向萬國傳福音的使命交託給他們2；
（二）四十天之後，祂帶著與我們一樣的性情，以教會元首3（祂已擄掠了仇敵4）的身分，在眾目注視之下，升上高天，將各樣的恩賜賞給人5，也把我們的情感、思念提升到彼處6，並為我們預備地方7，而祂也將一直留在那裡，直等到世界的末了，祂將再次降臨8。
1 徒一3。2 太廿八19-20。3 來六20。4 弗四8。5 徒一9-11；弗四10；詩六八18。6 西三1-2。7 約十四3。8 徒三21。

問54：基督是如何在「坐在父的右邊」一事上升高的？
答：
（一）祂既是神，又是人，被父神升為至高1，滿有喜樂2、榮耀3，並得著勝過天上地下一切的權柄4；
（二）祂招聚、護衛祂的教會，制伏他們的仇敵；又用各樣恩賜和恩典5，裝備祂的僕人和子民，並為他們代求6。
1 腓二9。2 徒二28；請參考詩十六11。3 約十七5。4 弗一22；彼前三22。5 弗四11。6 羅八34。

問55：基督如何代求？
答：
（一）基督因著在地上順服與獻祭的功勞1，一直在天父面前為我們代求2，要把這功勞應用到所有信徒的身上3；
（二）儘管他們天天有失敗之處，但基督駁回一切對他們的控告4，為他們成就良心的平安5，使他們可以坦然無懼地來到施恩寶座前6，並使他們自己7和他們的服事都蒙悅納8。
1 來一3。2 來九24。3 約十七9、20、24。4 羅八33-34。5 羅五1；約壹二1-2。6 來四16。7 弗一6。8 彼前二5。

問56：基督是如何在「將來再臨、審判世界」一事上升高的？
答：祂雖受到不義的審判、被惡人定罪1，卻要在末日之時，與千萬的聖天使2大有權能地再臨3，有呼叫的聲音和天使長的聲音，又有神的號吹響4，祂將完全彰顯祂自己和父的榮耀，以公義審判這個世界5。
1 徒三14-15。2 路九26；太廿五31。3 太廿四30。4 帖前四16。5 徒十七31。

問57：基督藉著中保的工作，得到了什麼益處（benefit）？
答：基督藉著中保的工作，得到了恩典之約中每一項益處；其中包括救贖1，但也包括其他的益處2。
1 來九12。2 林後一20。

問58：我們如何分享基督所買贖回來的益處呢？
答：我們得以分享基督買贖回來的益處，乃是聖靈特別的工作1，祂把這些益處施行在我們身上2。
1 多三5-6。2 約一12。

問59：誰與基督的救贖有分呢？
答：救贖是必然地、有效地分賜、傳給所有基督買贖的人1；在時候滿足時，聖靈就使他們能夠照著福音歸信基督2。
1 弗一14；約六37、39，十15-16。2 帖後二13。

問60：那些從未聽過福音，既不認識、也不相信基督耶穌的人，若按著天然的光來生活，他們是否能夠由此得救呢？
答：那些從未聽過福音1，因此既不認識基督耶穌，也不相信祂的人2，即使他們殷勤地按著天然的光3或他們所認信的宗教誡命，來調整自己的生活4，也不會得救的5；除了耶穌之外，別無救贖6，惟獨祂是教會全體的救主7。
1 羅十14。2 帖後一8。3 林前一21。4 約四22；腓三4-9。5 約八24；可十六16。6 徒四12。7 弗五23。

問61：那些聽了福音並且加入教會生活的人，是不是都得救了？
答：並不是所有聽了福音又加入有形教會（visible church）生活的人，都是得救的；惟有無形教會（invisible church）中的真成員（真實的肢體）才是得救的1。
1 約十二38-40；羅九6；太廿二14，七21；羅十一7。

問62：「有形的教會」是什麼？
答：是由世上各個時代、各個地方凡認信真宗教的人1，和他們的子女2所組成的一個群體。
1 林前一2，十二13；羅十五9-12；啟七9；詩二8，廿二27-31，四五17；太廿八19；賽五九21。2 林前七14；徒二39；羅十一16；創十七7。

問63：有形的教會享有什麼特殊的權益？
答：有形的教會可蒙受神特別的眷顧和治理1；儘管有仇敵的抵擋，但仍在各個時代中蒙護佑、得保守2；享有聖徒彼此間的交通，也可使用蒙恩的管道（means of grace）3，並耶穌在福音中向其所有成員所發出之恩典的召請、見證4──一切信祂的人都會得救，來到祂面前的人，都不會被丟棄5。
1 賽四5-6；提前四10。2 詩一一五9；賽卅一5；亞十二2-4、8-9。3 徒二42。4 詩一四七19；羅九4；可十六15-16。5 約六37。

問64：「無形的教會」是什麼？
答：無形的教會包括過去、現在、未來，在元首基督名下聚集歸一的所有選民1。
1 弗一10、22；約十16，十一52。

問65：藉著基督，無形教會的成員享有什麼特殊的權益？
答：藉著基督，無形教會的成員可在恩典與榮耀裡享受與祂聯合（union）、與祂相通（communion）1。
1 約十七21、24；弗二5-6。

問66：選民所享有的「與基督聯合」是什麼？
答：選民與基督聯合，完全是神恩典的作為1，他們與基督（其元首和丈夫）的聯合2，雖然是屬靈的、奧秘的，但卻是真實的、不可分離的；這都是在有效的恩召（effectual calling）裡所成就的3。
1 弗二6-8。2 林前六17；約十28；弗五23、30。3 彼前五10；林前一9。

問67：什麼是「有效的恩召」？
答：「有效的恩召」是神大能的作為，也是神恩典的作為1，這完全是出於祂對選民白白的、特別的愛，並不是因為他們有任何表現而促使祂這麼做2。神在祂所悅納的日子，藉著祂的道和聖靈，邀請並吸引他們歸向基督耶穌3；以救恩之光來光照他們的心思4，又大有權能地更新並調整他們的意志5，以致他們（雖然他們死在過犯罪惡之中）能甘心樂意地、自由地回應祂的呼召，領受由此而來的恩典6。

1 約五25；弗一18-20；提後一8-9。2 多三4；弗二9；羅九11。3 林後五20；請參考林後六2；約六44；帖後二14。4 徒廿六18；林前二10、12。5 結十一19；約六45；腓二13。6 弗二5；申卅6。

問68：惟獨選民得蒙有效的恩召嗎？
答：所有的選民，而且惟獨他們，才能得蒙有效的恩召1；儘管其他人或許經常蒙受外在的呼召2（這呼召是藉著神的道的服事而發出的），並且有聖靈一般性的運行3，但他們故意忽略、輕視這賜給他們的恩典，所以就被神公義地棄置於他們自己的不信中，從沒有真正地歸向耶穌基督4。

1 徒十三48。2 太廿二14。3 太七22；來六4-6。4 約十二38-40；徒廿八25-27；約六64-65；詩八一11-12。

問69：無形教會的成員在恩典裡所享有的「與基督相通」是什麼？
答：無形教會的成員在恩典裡所享有的「與基督相通」，就是有分於中保的救贖工作，因而在稱義1、得兒子的名分2、成聖，以及今世的一切事上，都顯明他們與基督聯合3。

1 羅八30。2 弗一5 3 林前一30。

問70：「稱義」是什麼？
答：稱義是神的作為，祂將白白的恩典賜給罪人1，藉此赦免他們所有的罪、接納他們，使他們在祂面前算為義2；這並不是因為他們自己有什麼，也不是因為他們做了什麼3，完全只是因為基督全然的順服和完美的補贖，神便將這一切歸與他們4，並且這一切都是惟獨藉著信心才能領受的5。

1 羅三24。2 林後五19、21；羅三22、24-25、27-28。3 多三5；弗一7。4 羅五18-19。5 徒十43；加二16；腓三9。

問71：為什麼說稱義是神白白恩典的作為呢？
答：儘管基督藉著順服和受死，代表那些被稱義之人，對神的公義作出了適當的、真實的、完全的補贖1，但是，這位中保是神自己提供的（雖然這是祂可以要求他們的）──也就是祂的獨生子2，並把祂的義歸與他們3，使他們得以稱義4（除了信心以外，向他們別無所求，但是連這信心，也是祂的恩賜5）。所以，他們的稱義完全是因著白白的恩典6。

1 羅五8-10、19。2 提前二5-6；來十10；太廿28；但九24、26；賽五三4-6、10-12；來七22；羅八32；彼前一18-19。3 林後五21。4 羅三24。5 弗二8。6 弗一7。

問72：「稱義的信心」是什麼？
答：
（一）稱義的信心是救贖的恩典1，由聖靈2和神的道3在罪人心中做成的，使他確知自己的罪惡和苦境，也知道自己或其他任何受造者都不能使他脫離失喪的光景4；
（二）稱義的信心不僅只是贊同福音應許的真理5，更是接受並信靠基督和祂的義，因而使罪得赦免6，在神面前得蒙悅納，被算為義，以致得救7。

1 來十39。2 弗一17。3 羅十17。4 徒二37，十六30；約十六8-9；弗二1；徒四12。5 弗一13。6 約一12；徒十六31，十43。7 腓三9；徒十五11。

問73：信心如何使罪人在神面前得稱為義？
答：
（一）信心使罪人在神面前得稱為義，並不是靠著那些隨信心而來的恩惠、或靠著信心所結的善行之果1，也不是把信心的恩惠、信心的行為歸給罪人，好使他得稱為義2；
（二）信心使罪人在神面前得稱為義，只是因為信心是器皿，藉此罪人可以接受並支取基督和祂的義3。

1 加三11；羅三28。2 羅四5；請參考羅十10。3 約一12；腓三9；加二16。

問74：「得兒子的名分」是什麼？
答：
（一）是神在祂獨生子耶穌基督裡，也是為了祂的緣故1 ，白白賜下的恩典2，由此，那些稱義之人一概被納入祂眾子的數目3，歸入祂的名下4；
（二）祂又將祂兒子的靈賜給他們5，使他們得到父親般的眷顧6，得享神兒女的自由和權益，承受各樣的應許，並與基督在榮耀裡同為後嗣7。

1 弗一5；加四5。2 約壹三1。3 約一12。4 林後六18；啟三12。5 加四6。6 詩一○三13；太六32。7 來六12；羅八17。

問75：「成聖」是什麼？
答：
（一）是神恩典的作為，由此，那些在創世前就蒙神揀選成為聖潔的人，在時候滿足時，藉著聖靈的大能大力1，把基督的死和復活應用到他們的身上2，按著神的形像使他們的全人得以更新3；
（二）神也將悔改得生命的種子，以及其他所有救贖的恩惠，安置在他們的心中4，並且一直挑旺、增加、堅固這些恩典5，使他們愈來愈能向罪死，更有新生的樣式6。

1 弗一4；林前六11-12；帖後二13。2 羅六4-6。3 弗四23-24。4 徒十一18；約壹三9。5 猶20；來六11-12；弗三16-19；西一10-11。6 羅六4、6、14；加五24。

問76：「悔改得生命」是什麼？
答：是救贖的恩典1，是聖靈2和神的道3在罪人心中做成的，罪人不但因此意識到罪的危險性4，也意識到罪的污穢和醜陋5，但他同時也領悟了神在基督裡的憐憫6，因此為自己的罪憂傷痛悔7，並產生恨惡之情8，因而轉離罪、完全歸向神9，並定意、竭力以新的順服，在各個方面與主同行10。

1 提後二25；徒十一18。2 亞十二10。3 徒二37。4 結十八28、30；路十五17。5 結卅六31；賽卅22。6 珥二13。7 耶卅一18。8 林後七11。9 徒廿六18；結十四6。10 詩一一九6、59、128；路一6；王下廿三25。

問77：稱義與成聖有何不同？
答： 雖然稱義與成聖密不可分1，但它們仍有不同之處：
（一）稱義是神把基督的義歸給我們2，而成聖則是祂的靈將恩典放在我們裡面，使我們能以行出3。
（二）稱義使罪得赦免4，成聖使罪被制伏5。
（三）稱義使所有的信徒一概脫離神報應之怒，在今世就達於完全，使他們不再被定罪6；但成聖在所有的人身上並不都是相同的7，今世也沒有任何人能達於完全8，而是向著完全不斷長進9。

1 林前六11。2 羅四6、8。3 結卅六27。4 羅三25。5 羅六6、14。6 羅八33-34。7 約壹二12-14；來五12-14。8 約壹一8、10。9 林後七1；腓三12-14。

問78：在成聖上，為何信徒不能達於完全呢？
答：
（一）因為他們生命的每個部分都仍然還有罪的殘餘，而肉體的情慾又常常與聖靈相爭；
（二）所以他們經常為試探所挫敗，陷落到許多罪中1，使各種屬靈的事奉受到攔阻2，即使是最好的善行，在神的眼中也不完美、仍有污損3。

1 羅七18、23；可十四66-72；加二11-12。2 來十二1。3 賽六四6。

問79：真信徒既不完全，又常被諸般的試探和罪惡所勝，他們會不會因此從蒙恩的光景中墮落呢？
答：不會；因著神不變的愛1，和神按著祂的的元旨和聖約要賜給他們持守的力量（perseverance）2，使他們與基督密不可分地聯合3，基督為他們持續不斷的代求4，聖靈和神的種子住在他們心中5，所以，他們決不會從蒙恩的光景中墮落6，反而是因信蒙神大能的保守，終必得著到末世要顯現的救恩7。

1 耶卅一3。2 提後二19；來十三20-21；撒下廿三5。3 林前一9。4 來七25；路廿二32。5 約壹三9，二27。6 耶卅二40；約十28。7 彼前一5。

問80：真信徒是否能夠毫無謬誤地確知自己現在就是在蒙恩的光景中，並且因而持守（persevere），直到最終得救？
答：是的；每個真正歸信基督、而且竭力以無愧的良心行在祂面前的人1，不需要再有另外的奇特啟示，只需要藉著基於神應許之道的信心，藉著聖靈（這聖靈使他們能夠知道賜人生命之應許的恩典2，並與他們的靈同證他們是神的兒女3），他們就可以毫無謬誤地確知他們已經蒙恩，並且因而持守，直到最終得救4。

1 約壹二3。2 林前二12；約壹四13、16；來六11-12。3 羅八16。4 約壹五13。

問81：是否所有的真信徒都能一直確知自己已經蒙恩，並可以得著至終所要顯現的救恩？

答：確知自己蒙恩得救，並不是信心的本質1，在確知自己蒙恩得救之前，真信徒或許要長期等候一段時間2；而且即使在得著此一確知之後，此確知也會因著種種混亂、罪、試探而減弱或中斷3；然而，聖靈的同在和扶持是決不會全然離開他們的，必保守他們不致陷入絕望4。

1 弗一13。2 賽五十10；詩八八。3 詩七七1-12；歌五6；詩五一8、12，卅一22，詩廿二1。4 詩七三15、23；賽五四7-10。

​問82：無形教會的成員在榮耀裡所享有的「與基督相通」是什麼？
答：在於今世1、死後2，以及最終在復活與審判之日達於完全的相通3。 
1 林後三18。2 路廿三43。3 帖前四17。

問83：在今世，無形教會的成員在榮耀裡所享有的「與基督相通」是什麼？
答： 就是在今世的無形教會的成員與基督同得基督榮耀的初熟果子，因為他們是基督（他們的元首）的肢體，可以在祂裡面享受祂所有的榮耀1；作為真誠的信徒，他們也享有神的慈愛2、良心的平安、聖靈中的喜樂，和榮耀的盼望3；但惡人則感受到神報仇的忿怒、良心的恐懼，對將來審判的驚惶，這些痛苦始於今世，並一直延續到死後4。

1 弗二5-6。2 羅五5；請參考林後一22。3 羅五1-2，十四17。4 創四13；太廿七4；來十27；羅二9；可九44。

問84：所有的人都會死嗎？
答：死是罪的工價1，按著定命，人人都有一死2；因為所有的人都犯了罪3。
​
1 羅六23。2 來九27。3 羅五12。

問85：雖然死是罪的工價，但義人的罪在基督裡都已蒙赦免了，為什麼他們還沒有脫離死亡呢？

答：義人在末日的時候將脫離死亡，也脫離死亡的毒鉤和咒詛1；因此，雖然他們也會死亡，但這是出於神的慈愛2，要使他們從罪惡和苦境中完全被釋放出來3，如此他們便能夠在即將進入的榮耀裡，與基督有更深的相通4。

1 林前十五26、55-57；來二15。2 賽五七1-2；王下廿二20。3 啟十四13；弗五27。4 路廿三43；腓一23。

問86：在死後，無形教會的成員在榮耀裡所享有的「與基督相通」是什麼？
答：
（一）那時，他們的靈魂在聖潔上達於完全1，被接入高天2，在光明和榮耀中得見神的面3；
（二）他們也等候身體完全的得贖4，此時他們的身體即使在死亡中也與基督繼續聯合5，如同躺臥在床上般地安息在墳墓裡 6，直到末日與他們的靈魂再次聯合7。而惡人在死後，靈魂被拋進地獄裡，停留在痛苦和徹底的黑暗之中；他們的身體則像被關在監獄中似地拘禁在墳墓裡，直到復活和大日的審判8。
1 來十二23。2 林後五1、6、8；腓一23；請參考徒三21；請參考弗四10。3 約壹三2；林前十三12。4 羅八23。5 帖前四14。6 賽五七2。7 伯十九26-27。8 路十六23-24；徒一25；猶6。


​
問87：關於復活，我們當信什麼？
答：
（一）在末日的時候，死人都要復活，無論義人或不義的人1：
（二）那時，還活著的人在一剎那間都要改變，而那些躺在墳墓中的身體要與他們的靈魂重新聯合，不再分離，因著基督的大能而復活2；
（三）義人的身體，因著基督的靈，並藉著他們的元首基督的復活，大有權能地復活，成為屬靈的、不朽壞的，與基督榮耀的身體一樣3。
（四）而惡人的身體亦將由基督這位被觸怒的審判者，使其在羞辱中復活過來4。
1 徒廿四15。2 林前十五51-53；約五28-29。3 林前十五21-23、42-44；腓三21。4 約五27-29；太廿五33。

問88：復活之後，隨即發生什麼事？
答：隨即會對天使和世人有一個全面的、最終的大審判1；沒有人知道那日子、那時辰，致使所有的人都可儆醒、禱告，時刻預備主的到來2。
1 彼後二4；猶6、14；太廿五46。2 太廿四36、42、44；路廿一35-36。

問89：當審判之日，惡人所要承受的是什麼？
答：
（一）當審判之日，惡人將會被置於基督的左邊1，基於確鑿的證據，和他們自己完全伏罪的良知2，就被公開定罪，承受可怕但卻公平的判決3；
（二）隨即被拋進地獄裡，脫離神恩惠的同在，也脫離與基督、祂的聖徒，和所有聖天使的榮耀團契，他們的身體、靈魂都要遭受那無法言喻之痛苦的刑罰，與魔鬼和屬牠的天使在一起，直到永永遠遠4。
1 太廿五33。2 羅二15-16。3 太廿五41-43。4 路十六26；帖後一8-9。

問90：當審判之日，義人所要承受的是什麼？
答：
（一）當審判之日，義人被提到雲裡1，與基督同在，坐在祂的右邊，當眾被主承認、判為無罪2，並與基督一同審判被遺棄的天使和世人3；
（二）義人要被接入天堂4，完全地、永遠地脫離一切的罪惡和苦境5，被無法想像的喜樂所充滿6，在身體和靈魂上都達於完全的聖潔和幸福，與無數的聖徒和聖天使在一起7，特別是直接得見父神、主耶穌基督和聖靈，以此為樂，直到永遠8。
（三）這就是無形教會的成員，當復活和審判之日，在榮耀裡與基督所享有的完美相通。
1 帖前四17。2 太廿五33，十32。3 林前六2-3。4 太廿五34、46。5 啟十四13。6 詩十六11。7 來十二22-23。8 約壹三2；林前十三12；帖前四18。

問91：神要人盡什麼本分？
答：神要人所盡的本分是：順服祂已經顯明的旨意1。
1 羅十二1-2；彌六8；撒上十五22。問92：神起初向人顯明什麼旨意要人順服？
答：亞當在無罪狀態時，神向他、和在他裡面的全人類，除了顯明「不可吃分別善惡樹上的果子」這個特別的誡命之外，還要人遵守道德律1。
1 創一26-27；羅二14-15，十5；創二17。

問93：道德律是什麼？
答：道德律是神宣告祂對人類旨意的內容。這道德律指揮並約束每個人各別、完全、持續地將全人身心獻上，使他順服這道德律 1，行出一切他向神和世人當盡的本分，就是聖潔與公義2。人若遵行它，神應許他必得生；人若違背它，神警告他必要死3。
1 申五1-3、31、33；路十26-27；加三10；帖前五23。2 路一75；徒廿四16。3 羅十5；加三10、12。

問94：墮落之後，道德律對人還有用嗎？
答：墮落之後，沒有人能靠道德律得到公義和生命1；但道德律仍然大有用處，而且對所有的人都有用；不管是未重生的人，還是已重生的人，都是如此2。
1 羅八3；加二16。2 提前一8。

問95：道德律對所有的人有什麼用處？
答：
（一）讓人知道神聖潔的屬性和旨意1，也知道自己有責任要遵行2；
（二）讓人確信自己沒有能力遵行，也確信自己的性情、心靈和生命都被罪玷污3；
（三）讓人因為體會自己有罪而痛苦，以致願意謙卑下來4，由此幫助他們更清楚體認自己需要基督5，也需要完全順服基督6。
1 利十一44-45，廿7-8；羅七12。2 彌六8；雅二10-11。3 詩十九11-12；羅三20，七7。4 羅三9、23。5 加三21-22。6 羅十4。

問96：對未重生的人，道德律有什麼特別的用處？
答：
（一）喚醒他們的良知，使他們逃離將來的忿怒1，
（二）使他們歸向基督2；
（三）如果他們繼續處於罪境之中，繼續行罪路，就使他們無可推諉3，處於罪的咒詛之下4。
1 提前一9-10。2 加三24。3 羅一20；請參考羅二15。4 加三10。問97：對已重生的人，道德律有什麼特別的用處？
答： 對於已經重生、歸信基督的人，雖然道德律對他們已經不再是行為之約1，他們既不因之稱義2，也不因之定罪3，但是道德律除了對每個人都有用之外，對已經重生、歸信基督的人還有特別的用處，就是：

（一）向他們顯明基督既然為他們的益處成全道德律，替他們承受咒詛，他們應該與基督何等緊密相連4；
（二）藉此使他們更加感恩5；
（三）使他們更加謹慎，使自己的行為更符合道德律的標準6。
1 羅六14，七4、6；加四4-5。2 羅三20。3 加五23；羅八1。4 羅七24-25；加三13-14；羅八3-4。5 路一68-69、74-75；西一12-14。6 羅七22，十二2；多二11-14。

問98：道德律的總綱是什麼？
答：道德律的總綱是十誡，這十誡是神在西乃山親口頒佈，且親自寫在兩塊石版上1，並記在出埃及記廿章的。前四誡是我們對神當盡的本分，後六誡是我們對人當盡的本分2。
1 申十4；出卅四1-4。2 太廿二37-40。

​問99：我們要遵循什麼原則，才不會誤解十誡？
答：要遵循下列原則：
（一） 律法是全備的，每個人都要全人全心、完全遵行其義理，而且要完全順服，直到永遠；因此，每一項責任都要以最完全的標準履行，每一項罪惡都要以最嚴格的標準禁止1。
1 詩十九7；雅二10；太五22、28、37、44。（二）律法是屬靈的，涵蓋人的悟性、意志、情感等心靈層面，也包括言語、工作和態度1。
1 羅七14；申六5；請參考太五21-22、27-28、33-34、37-39、43-44。（三）不同的誡命會針對同一件事的不同層面加以要求或禁止1。
1 西三5；摩八5；箴一19；提前六10。（四）十誡吩咐人遵行一項責任，就是禁止人犯與它相反的罪1；禁止人犯一項罪惡，就是吩咐人遵行與它相反的責任2。因此，如果十誡應許人遵行某項責任必得福，就表示不遵行必受相反的禍3；警告人犯某項罪必受禍，就表示不犯者必得相反的福4。
1 賽五八13；申六13；請參考太四9-10；太十五4-6。2 太五21-25；弗四28。3 出廿12；請參考箴卅17。4 耶十八7-8；出廿7；請參考詩十五1、4-5；請參考詩廿四4-5。（五）凡神所禁止的，任何時候都不要去行1；凡神所吩咐的，任何時候都是我們的責任2；但不是要在每個時候完成每一項責任3。
1 伯十三7-8；羅三8；伯卅六21；來十一25。2 申四8-9。3 太十二7。（六）針對某一項罪惡或責任，也禁止每個同類的罪惡、命令每項同類的責任；每個罪惡／責任的原因、方式、場合、表現，也都在禁止／命令之列；惹人犯罪的事也要禁止，引人行責任的事也要命令 1。
1 太五21-22、27-28，十五4-6；來十24-25；帖前五22；猶23；加五26；西三21。（七）我們都應該按自己的處境，也努力使別人按他們處境，避免十誡禁止我們犯的任何罪，或遵行十誡吩咐我們盡的任何責任1。
1 出廿10；利十九17；創十八19；書廿四15；申六6-7。（八）十誡吩咐別人盡的任何責任，我們都應按我們處境和呼召，幫助他們實現1；十誡禁止他們行的任何罪，我們也要注意不要與他們同行2。
1 林後一24。2 提前五22；弗五11。問100：在十誡中，我們要想到什麼特別的事項？
答： 要想到十誡序言、本身精義、某些誡命附帶提到的各種遵行理由，甚至吩咐我們也要命令別人遵行的理由。
問101：十誡的序言是什麼？
答：十誡的序言是：「我是耶和華——你的神，曾將你從埃及地為奴之家領出來1」。神在這段序言裡顯明祂的主權──祂是耶和華，是永恆、不變、全能的神2，祂的本質自有永有3，又以祂的話語4和作為5彰顯這本質：祂是立約的神，過去怎樣與以色列人立約，現在也照樣與祂每位子民立約6；祂怎樣帶領他們擺脫埃及的捆綁，也照樣把我們從屬靈的轄制裡釋放出來7；所以我們當然應該認為祂是我們獨一的神，並且遵行祂一切的誡命8。
1 出廿2。2 賽四四6。3 出三14。4 出六3。5 徒十七24、28。6 創十七7；請參考羅三29。7 路一74-75。8 彼前一15-18；利十八30，十九37。問102：前四誡提到我們對神的責任，其總綱是什麼？
答：就是盡心、盡性、盡力、盡意愛主——我們的神1。
1 路十27。問103：第一誡是什麼？
答：第一誡是：「在我面前，你不可有別的神1」。（編按：「除了我以外」，希伯來文也可作「在我面前」〔before me〕，參《呂振中譯本》出廿3節註）
1 出廿3。問104：第一誡吩咐我們盡什麼責任？
答：第一誡吩咐我們：認識並承認神是獨一的真神、我們的神1；並要如此去崇拜、榮耀祂2，思念3、默想4、記念5、尊崇6、尊敬7、敬慕8、選擇9、摯愛10、愛慕11、敬畏祂12；相信祂13，依靠祂14，仰望祂15，因祂歡喜16，以祂為樂17；為祂而有忌邪之心18；向祂呼籲，把一切的讚美和感恩都歸於祂19，並以全人順服祂20；在一切的事情上都留心得蒙祂的悅納21，為所有得罪祂的事情而憂傷22；存謙卑的心與祂同行23。
1 代上廿八9；申廿六17；賽四三10；耶十四22。2 詩九五6-7；太四10；詩廿九2。3 瑪三16。4 詩六三6。5 傳十二1。6 詩七一19。7 瑪一6。8 賽四五23。9 書廿四15、22。10 申六5。11 詩七三25。12 賽八13。13 出十四31。14 賽廿六4。15 詩一三○7。16 詩卅七4。17 詩卅二11。18 羅十二11；請參考民廿五1。19 腓四6。20 耶七23；雅四7。21 約壹三22。22 耶卅一18；詩一一九136。23 彌六8。問105：第一誡禁止什麼罪？
答：
（一）無神論──否定神，認為神並不存在1；
（二）偶像崇拜──主張或崇拜多神，崇拜真神以外的任何神2；
（三）不承認祂是神、是我們的神3；
（四）忽視第一誡吩咐祂所當得的任何事物4；
（五）無知5、忘記6、誤解7、謬見8，與祂不相配的邪惡思想9；
（六）肆無忌憚地窺探祂的隱秘10；
（七）各樣的褻瀆11，對神的怨恨12；專顧自己13，一心尋求自己的益處14，
（八）以及其他所有放蕩無節地把我們的心思、意志、情感置於其他事物上，全部或部分偏離祂的事情15，例如輕信16、不信17、異端18、誤信19、懷疑20、失望21、固執22，面對審判仍然麻木不仁23，心裡剛硬24，驕傲25，任意妄為26，自以為平安無事27，試探神28；運用不法手段29，倚靠不法手段30；愛宴樂31；雖有熱心，卻敗壞、盲目，沒有分辨力32；不冷不熱33，在神的事上是死的34；疏離自我，背叛神35；向聖徒、天使或其他任何受造物禱告，崇拜他們36；與魔鬼結盟，交鬼求問37，聽其建議38；使人成為我們信仰與良知的主39；怠慢、藐視神及其誡命40；抵擋、消滅聖靈的感動41；不滿、厭煩神的安排，指責祂行事愚昧，把各樣惡事加諸我們身上42；把我們所擁有、所得來、所能做的任何好事都歸之於幸運43、偶像44、自己45或其他任何受造之物46。
1 詩十四1；弗二12。2 耶二27-28；請參考帖前一9。3 詩八一11。4 賽四三22-24。5 耶四22；何四1、6。6 耶二32。7 徒十七23、29。8 賽四十18。9 詩五十21。10 申廿九29。11 多一16；來十二16。12 羅一30。13 提後三2。14 腓二21。15 約壹二15-16；撒上二29；西三2、5。16 約壹四1。17 來三12。18 加五20；多三10。19 徒廿六9。20 詩七八22。21 創四13。22 耶五3。23 賽四二25。24 羅二5。25 耶十三15。26 詩十九13。27 番一12。28 太四7。29 羅三8。30 耶十七5。31 提後三4。32 加四17；約十六2；羅十2；路九54-55。33 啟三16。34 啟三1。35 結十四5。36 羅十13-14；何四12；徒十25-26；啟十九10；太四10；西二18；羅一25。37 利廿6；撒上廿八7、11；請參考代上十13-14。38 徒五3。39 林後一24；太廿三9。40 申卅二15；撒下十二9；箴十三13。41 徒七51；弗四30。42 詩七三2-3, 13-15, 22；伯一22。43 撒上六7-9。44 但五23。45 申八17；但四30。46 哈一16。問106：第一誡說：「在我面前」，這對我們有什麼特別的教導？（請參考問103編按）
答：第一誡說：「在我面前」，這教導我們：神無所不見，而且特別注意人「另有別神」的罪，對這罪大為不悅。所以第一誡的要旨是勸人脫離這罪，認為這是大罪，是最惹動神的放肆行為 1。也勸人在服事神時，都是行在祂的眼中2。
1 結八5-18；詩四四20-21。2 代上廿八9。問107：第二誡是什麼？
答：第二條誡是：「不可為自己雕刻偶像，也不可做什麼形像彷彿上天、下地，和地底下、水中的百物。不可跪拜那些像，也不可事奉它，因為我耶和華──你的神是忌邪的神。恨我的，我必追討他的罪，自父及子，直到三、四代；愛我、守我誡命的，我必向他們發慈愛，直到千代」1。
1 出廿4-6。問108：第二誡吩咐我們盡什麼責任？
答：第二誡吩咐我們要盡的責任是：對神在聖經中所指定的宗教崇拜和典章，要接受遵行，保持純全1；特別是奉基督之名的禱告和感恩2；讀經、傳道、聽道3；施行和接受聖禮4；教會治理和懲戒5；教會服事與維護6；宗教性禁食7；奉神的名宣誓8，向神許願9：以及譴責、痛恨、反對各樣的偽崇拜10；並根據自己的處境和呼召，清除偽崇拜，以及偶像崇拜的各種標記11。
1 申卅二46-47；太廿八20；徒二42；提前六13-14。2 腓四6；弗五20。3 申十七18-19；徒十五21；提後四2；雅一21-22；徒十33。4 太廿八19；林前十一23-30。5 太十八15-17，十六19；林前五，十二28。6 弗四11-12；提前五17-18；林前九7-16。7 珥二12-13；林前七5。8 申六13。9 賽十九21；詩七六11。10 徒十七16-17；詩十六4。11 申七5；賽卅22。問109：第二誡禁止什麼罪行？
答：
（一）以各種方式發明1、提議2、命令3、使用4、認可任何不是神設立的宗教崇拜5；寬容偽宗教6；
（二）或於自己心中，或於外在世界，或以任何受造物的形像和樣式，製造神的三個位格或任何一個位格的像7；崇拜這像8，或者崇拜其中的神，或者藉著它崇拜神9；
（三）製造假神的像10，並且崇拜、事奉它11；
（四）以古風12、習俗13、敬虔14、好意，或其他藉口15、或憑自己杜撰、或由自己發起16、或因別人的傳統17，設計各種迷信18，在崇拜的事上或加添、或刪減19，敗壞對神的崇拜20；
（五）買賣聖職21；褻瀆神22；忽略23、輕蔑24、攔阻25、抵擋神所指定的敬拜和典章26。
1 民十五39。2 申十三6-8。3 何五11；彌六16。4 王上十一33，十二33。5 申十二30-32。6 申十三6-12；亞十三2-3；啟二2、14-15、20，十七12、16-17。7 申四15-19；徒十七29；羅一21-23、25。8 但三18；加四8。9 出卅二5。10 出卅二8。11 王上十八26、28；賽六五11。12 彼前一18。13 耶四四17。14 賽六五3-5；加一13-14。15 撒上十三11-12，十五21。16 詩一○六39。17 太十五9。18 徒十七22；西二21-23。19 申四2。20 瑪一7-8、14。21 徒八18。22 羅二22；瑪三8。23 出四24-26。24 太廿二5；瑪一7、13。25 太廿三13。26 徒十三44-45；帖前二15-16。問110：第二誡附加什麼理由要我們遵行？
答：第二誡不但要我們遵行，甚至要我們立為規矩，讓別人也遵行的附加理由是：「我耶和華──你的神是忌邪的神。恨我的，我必追討他的罪，自父及子，直到三、四代；愛我、守我誡命的，我必向他們發慈愛，直到千代」1。神對我們有主權，我們屬於祂2，祂對關乎祂自己的崇拜極度忌邪3，各種偽崇拜都是屬靈的淫亂，必招致祂震怒的報應4；違背這誡命的人就是恨惡神，神警告要懲罰他們，直到許多代5；遵守這誡命的人就是愛祂守祂誡命，他們會得尊榮，神也應許要憐憫他們，直到許多代6。
1 出廿5-6。2 詩四五11；啟十五3-4。3 出卅四13-14。4 林前十20-22；耶七18-20；結十六26-27；申卅二16-20。5 何二2-4。6 申五29。問111：第三誡是什麼？
答：第三誡是：「不可妄稱耶和華──你神的名；因為妄稱耶和華名的，耶和華必不以他為無罪」1 。
1 出廿7。問112：第三誡吩咐什麼？
答：第三誡吩咐我們，在思念1、默想2、講說3、記述4的時候，要以聖潔敬畏的態度運用神的名字、名號、屬性5、典章6、聖言7、聖禮8、禱告9、起誓10、許願11、拈鬮12、祂的作為13和祂用來顯明祂自己的一切事物；而且我們要以聖潔的態度表明信仰14，行事為人與蒙召的恩相稱15，使神得榮耀16，我們17和別人都得益處18。
1 瑪三16。2 詩八1、3-4、9。3 西三17；詩一○五2、5。4 詩一○二18。5 太六9；申廿八58；詩廿四2，六八4；啟十五3-4。6 瑪一14；傳五1。7 詩一三八2。8 林前十一24-25、28-29。9 提前二8。10 耶四2。11 傳五2-6。12 徒一24、26。13 伯卅六24。14 彼前三15；彌四5。15 腓一27。16 林前十31。17 耶卅二39。18 彼前二12。問113：第三誡禁止什麼罪行？
答：
（一）當神要求我們使用祂名字時，卻不使用神的名字1；或是當我們不該使用祂名字時，卻以愚昧2、虛妄3、不敬、褻瀆4、迷信5或邪惡的態度，提起或使用神的名號、屬性6、律例7、作為8；或是因為褻瀆9、偽證10而濫用神的名字；
（二）一切惡毒的咒詛11、起誓12、許願13、掣籤14；
（三）起合法的誓卻不履行，許合法的願卻不還願15；起不合法的誓卻履行，許不合法的願卻還願16；
（四）抱怨、抗拒17、窺探18、誤用神的元旨19和護理20；
（五）誤解21、誤用22，或以其他方式歪曲神的聖言，或這聖言的任何部分23，將這聖言用於褻瀆的戲謔24、好奇而無益的問難、荒渺無憑的空談，或堅持謬妄的教義25；
（六）濫用神的聖言、受造物，或神名下所包含的任何事物，將它們用於魔法符咒26、邪惡的情慾和行為27；
（七）惡毒中傷28，褻慢譏誚29，肆意謾罵30，或其他任何抵擋神的真理、恩典、道路的行為31；
（八）假冒為善、謊稱信主以圖謀不軌32；
（九）以主名為恥33；
（十）因為不順從34、無智慧35、不結果子36、絆倒人37、背道38而使主名蒙羞。
1 瑪二2。2 徒十七23。3 箴卅9。4 瑪一6-7、12，三14。5 撒上四3-5；耶七4、9-10、14、31；西二20-22。6 王下十八30、35；出五2；詩一三九20。7 詩五十16-17。8 賽五12。9 王下十九22；利廿四11。10 亞五4，八17。11 撒上十七43；撒下十六5。12 耶五7，廿三10。13 申廿三18；徒廿三12、14。14 斯三7，九24；詩廿二18。15 詩廿四4；結十七16、18-19。16 可六26；撒上廿五22、32-34。17 羅九14、19-20。18 申廿九29。19 羅三5、7，羅六1-2。20 傳八11，九3；詩卅九。21 太五21-48。22 結十三22。23 彼後三16；太廿二24-31。24 賽廿二13；耶廿三34、36、38。25 提前一4、6-7，六4-5、20；提後二4；多三9。26 申十八10-14；徒十九13。27 提後四3-4；羅十三13-14；王上廿一9-10；猶4。28 徒十三45；約壹三12。29詩一1；彼後三3-4。30 彼前四4。31 徒十三45-46、50，四18，十九9；帖前二16；來十29。32 提後三5；太廿三14，六1-2、5、16。33 可八38。34 詩七三14-15。35 林前六5-6；弗五15-17。36 賽五4；彼後一8-9。37 羅二23-24。38 加三1、3；來六6。問114：第三誡附加什麼理由要我們遵行？
答：第三誡的附加理由是：「因為妄稱耶和華名的，耶和華必不以他為無罪」1；祂是主、我們的神，所以我們不應褻瀆祂的名，也不應以任何方式濫用2；尤其觸犯這誡的人，祂必不赦免、饒恕。即使許多人避開了人的監察和審判3，但神不容他逃避祂公義的審判4。
1 出廿7。2 利十九12。3 撒上二12、17、22、24；請參考撒上三13。4 結卅六21-23；申廿八58-59；亞五2-4。問115：第四誡是什麼？
答：第四誡是「當記念安息日，守為聖日。六日要勞碌做你一切的工，但第七日是向耶和華──你神當守的安息日。這一日你和你的兒女、僕婢、牲畜，並你城裡寄居的客旅，無論何工都不可做；因為六日之內，耶和華造天、地、海，和其中的萬物，第七日便安息，所以耶和華賜福與安息日，定為聖日」1。
1 出廿8-11。問116：第四誡吩咐什麼？
答：第四誡吩咐每個人按照神在聖經中指定的時間，向祂分別為聖。祂特別在七日中指明一日，整日為聖日；從世界之初到基督復活，這一日為一週的第七日；從基督復活到世界末了，這一日為一週的第一日；這就是基督徒的安息日1，在新約聖經中稱之為主日2。
1 申五12-14；創二2-3；林前十六1-2；徒廿7；太五17-18；賽五六2、4、6-7謹守安息日。2 啟一10。問117：如何將安息日或主日守為聖日？
答：守安息日為聖日，乃是整日都有聖潔的安息1，不僅停止那些平常就被算為有罪的惡事，還要停止平日合法的屬世職業和娛樂2；並用全部時間或與眾人或在家中，敬拜神3，以此為樂；除非有特別需要，或是行慈善憐憫，才可例外4。因此我們要預備心靈、提前安排、殷勤做工、穩健節制、合乎時宜、迅速處理我們的世俗之事，使我們可以更自由、更合宜地盡這日當盡的本分5。
1 出廿8、10。2 出十六25-28；尼十三15-22；耶十七21-22。3 賽五八13；路四16；徒廿7；林前十六1-2；詩九二；賽六六23；利廿三3。4 太十二1-13。5 出廿8；路廿三54、56；尼十三19。問118：為什麼守安息日的吩咐特別針對家長、長輩（或位分大的）？
答：
（一）因為他們不但有責任自己遵守，還有責任監督那些他管轄的人也要遵守；
（二）他們通常傾向於佔用他們時間，攔阻他們守安息日1。
1 出廿10；書廿四15；尼十三15、17；耶十七20-22；出廿三12。問119：第四誡禁止什麼罪行？
答：忽略當盡的本分1，雖然遵行，卻漫不經心、粗心大意、沒有果效、厭煩遵行2；無所事事、作奸犯科、褻瀆這日3；對俗務和娛樂有不必要的心思、言語或作為4。
1 結廿二26。2 徒廿7、9；結卅三30-32；摩八5；瑪一13。3 結廿三38。4 耶十七24、27；賽五八13。問120：第四誡附加什麼理由，不但要我們遵行，甚至要我們立為規矩，讓別人也遵行？
答：第四誡不但要我們遵行，甚至要我們立為規矩，讓別人也遵行，附加的理由在於這誡表現的公平原則：神讓我們一週有六日做自己的工，保留一日歸祂自己：「六日要勞碌做你一切的工」1；神向我們發出一個挑戰，要我們把這日特別歸祂：「第七日是向耶和華──你神當守的安息日」2；而且神以身作則：「六日之內，耶和華造天、地、海，和其中的萬物，第七日便安息」；神特別祝福此日，不僅把這日分別為聖，用於事奉祂，而且指定，當我們守此日為聖的時候，此日便成為我們蒙福的器皿：「所以耶和華賜福與安息日，定為聖日」3。
1 出廿9  2 出廿10  3 出廿11。問121：為什麼第四誡一開始就用「記念」一詞？
答： 第四誡一開始就用「記念」一詞1，有幾個原因：
（一）記念這日對我們很有好處，我們預備遵守，可以從中得幫助 2。我們在遵守這誡時，最好也同時遵行其他每個誡命3，不斷以感恩的心記念「創造」與「救贖」這兩個信仰的總結4；
（二）我們容易忘記這日5，因為天然的光很少反映這事6，而且守安息日限制了我們天然的自由，平日合法的事情這日卻不能行7；安息日七天才有一天，其間世務繁多，使我們的心思意念無暇顧及這日，更甭說提前預備，守為聖日了8；再者，撒但和牠的僕役也是辛苦做工，妄圖抹掉這日的榮耀，甚至想把這日從人的記憶中完全抹除，以便塞進各種各樣反宗教、不敬虔之事9。
1 出廿8。2 出十六23；路廿三54、56；請參考可十五42；尼十三19。3 詩九二（標題是「安息日的詩歌」），請參考13-14；結廿12、19-20。4 創二2-3；詩一一八22、24；請參考徒四10-11；啟一10。5 結廿二26。6 尼九14。7 出卅四21。8 申五14-15；摩八5。9 哀一7；耶十七21-23；尼十三15-23。問122：後六誡包括我們對人的責任，其總綱是什麼？
答：
（一） 愛人如己1；
（二）我們願意人怎樣待我們，我們就要怎樣待人2。
1 太廿二39。2 太七12。問123：第五誡是什麼？
答：第五誡是：「當孝敬父母，使你的日子在耶和華──你神所賜你的地上得以長久」1。
1 出廿12。問124：第五誡的「父母」是指誰？
答：第五誡的「父母」不僅是指肉身的父母1，還包括在年齡2和恩賜3上超過我們的一切尊長（或位分大的）；特別是那些按照神的典章，在家庭4、教會5、國家中6在我們之上有權柄的人。
1 箴廿三22、25；弗六1-2。2 提前五1-2。3 創四20-22，四五8。4 王下五13。5 王下二12，十三14；加四19。6 賽四九23。問125：為什麼稱長輩（或位分大的）為父母？
答：稱長輩（或位分大的）為父母，因為他們正像肉身的父母一樣，按著他們的責任教導晚輩（或位分小的），又按照他們與晚輩的關係，以慈愛溫柔對待晚輩1；並使晚輩甘心樂意、歡歡喜喜地盡他們對長輩的責任，正像對父母一樣2。
1 弗六4；林後十二14；帖前二7-8、11；民十一11-12。2 林前四14-16；王下五13。問126：第五誡的一般範圍是什麼？
答：第五誡的一般範圍是：我們按著我們與別人是晚輩（或位分小的）、長輩（或位分大的）、或平輩（或位分相同者）的關係，與他們互盡各自的責任1。
1 弗五21；彼前二17；羅十二10。問127：晚輩（或位分小的）應該怎樣尊敬長輩（或位分大的）？
答：晚輩（或位分小的）應該在心思1、言語2和行為3上，以合宜的態度尊敬長輩（或位分大的）；為他們禱告、祝謝4；效法他們的德行、恩惠5；甘心順服他們合法的吩咐和建議6；他們對我們的責備，該順服的就順服7；我們應該按照他們的身分地位8，忠於9、保衛10、維護他們的人格和權威；擔當他們的軟弱，以愛心遮蓋他們11，這樣就可以使他們和他們的官長引以為榮12。
1 瑪一6；利十九3。2 箴卅一28；彼前三6。3 利十九32；王上二19。4 提前二1-2。5 來十三7；腓三17。6 弗六1-2、5-7；彼前二13-14；羅十三1-5；來十三17；箴四3-4，廿三22；出十八19、24。7 來十二9；彼前二18-20。8 太廿二21；羅十三6-7；提前五17-18；加六6；創四五11，四七12。9 多二9-10。10 撒上廿六15-16；撒下十八3；斯六2。11 彼前二18；箴廿三22；創九23。12 詩一二七3-5；箴卅一23。問128：晚輩（或位分小的）對長輩（或位分大的）犯的罪是什麼？
答：忽略向他們當盡的責任1；當長輩對晚輩有合法的建議2、吩咐和責備3時，晚輩嫉妒4、蔑視5、反叛6長輩本人7和其地位8；咒詛、嘲笑9、冥頑不化、惡意中傷，使他們和他們的官長蒙羞10。
1 太十五4-6。2 撒上二25。3 申廿一18-21。4 民十一28-29。5 撒上八7；賽三5。6 撒下十五1-12。7 出廿一15。8 撒上十27。9 箴卅11、17。10 箴十九26。問129：長輩（或位分大的）對晚輩（或位分小的）應盡什麼責任？
答：
（一）按照他們從神所受的權柄，和他們與晚輩的關係，愛護他們1、為他們禱告2、祝福3；
（二）教訓4、勸勉、提醒、告誡他們5；
（三）鼓勵好行為6，表揚稱讚7、嘉獎之8；
（四）不贊同壞行為9，責備、管教懲罰之10；
（五）保護11、供應他們靈魂12和身體13一切的需要；
（六）莊重、智慧、聖潔、以身作則，使神得榮耀14，自己受尊重15，神所賜的權柄得保守16。
1 西三19；多二4。2 撒上十二23；伯一5。3 王上八55-56；來七7；創四九28。4 申六6-7我。5 弗六4。6 彼前三7。7 彼前二14；羅十三3。8 斯六3。9 羅十三3-4。10 箴廿九15；彼前二14。11 伯廿九12-17；賽一10、17。12 弗六4。13 提前五8。14 提前四12；多二3-5。15 王上三28。16 多二15。問130：長輩（或位分大的）容易犯什麼罪？
答：
（一）忽略當盡的責任1，專求自己的事2，求自己的榮耀3、舒適、好處和快樂4；
（二）要求晚輩（或位分小的）行非法的事5，或他們能力範圍以外的事6；
（三）對惡事，出謀策畫7、慫恿促進8、偏袒9；
（四）對善事，橫加攔阻、打擊士氣、不鼓勵10；
（五）責備不當11；粗心大意，把晚輩（或位分小的）置於謬誤、疑惑和危險而不顧12；激怒他們13；
（六）任何因著不公義、不慎重、為人苛刻、疏忽職責的事，使自己蒙羞、自己的權威受損14。
1 結卅四2-4。2 腓二21。3 約五44，七18。4 賽五六10-11；申十七17。5 但三4-6；徒四17-18。6 出五10-18；太廿三2、4。7 太十四8；請參考可六24。8 撒下十三28。9 撒上三13。10 約七46-49；西三21；出五17。11 彼前二18-20；來十二10；申廿五3。12 創卅八11、26；徒十八17。13 弗六4。14 創九21；王上十二13-16，一6大；撒上二29-31。問131：平輩之間的責任是什麼？
答：平輩之間的責任是：彼此尊重對方的尊嚴和價值1，在別人面前把尊榮歸給對方2；為對方的恩賜和進步高興歡喜，好像是自己的恩賜和進步3。
1 彼前二17。2 羅十二10。3 羅十二15-16；腓二3-4。問132：平輩之間易犯什麼罪？
答：
（一）忽略當盡的責任1；
（二）貶低對方的價值2，嫉妒對方的恩賜3，因對方進步興盛而心裡難受4；
（三）篡奪權柄，壓制對方5。
1 羅十三8。2 提後三3。3 徒七9；加五26。4 民十二2；斯六12-13。5 約參9；路廿二24。問133：第五誡的附加理由是什麼？
答：第五誡的附加理由是：「使你的日子在耶和華──你神所賜你的地上得以長久」1；明確應許任何遵行這一誡的人，只要使神得榮耀，自己得益處，就必長壽興盛 2。
1 出廿12。2 申五16；王上八25；弗六2-3。問134：第六誡是什麼？
答：第六誡是：「不可殺人」1。
1 出廿13。問135：第六誡吩咐我們盡什麼責任？
答：
（一）用各種方式仔細研究，也盡力用一切合法手段，保守我們自己1和別人2的生命，抵擋各種思想意圖3，制伏一切情緒4，避免一切可能以不正當方式奪取任何人生命5的場合6、試探7和行為；
（二）以正當方式抵禦暴力8，耐心接受神的作為9，內心安靜10、心中喜樂11；適度吃肉12，飲酒13，服藥14，睡眠15，勞動16，娛樂17；
（三）有恩惠18，有愛心19，憐憫20，謙虛，溫柔，仁慈21；
（四）言語行為，溫良柔順22，謙恭有節，尋求和睦23；
（五）凡事克制，樂意和好，恆久忍耐，饒恕傷害，以善報惡24；
（六）安慰、救助受苦的人，保守、護衛無辜的人25。
1 弗五28-29。2 王上十八4。3 耶廿六15-16；徒廿三12、16-17、21、27。4 弗四26-27。5 撒上廿四12，廿六9-10；創卅七21-22。6 撒下二22；申廿二8。7 太四6-7；箴一10-11、15-16。8 詩八二4；箴廿四11-12；撒上十四45。9 雅五7-11；來十二9。10 帖前四11；彼前三3-4；詩卅七8-11。11 箴十七22。12 箴廿五16、27。13 提前五23。14 賽卅八21。15 詩一二七2。16 傳五12；帖後三10、12；箴十六26。17 傳三4、11。18 撒上十九4-5，廿二13-14。19 羅十三10。20 路十33-34。21 西三12-13。22 雅三17。23 彼前三8-11；箴十五1；士八1-3。24 太五24；弗四2、32；羅十二17、20-21。25 帖前五14；伯卅一19-20；太廿五35-36；箴卅一8-9。問136 ：第六誡禁止什麼罪行？
答：
（一）以各種形式奪去我們1和別人2生命的行為，除非在公共司法3、合法戰爭4，或正當防衛的情況5；
（二）忽略合法的必要手段保守生命，或故意不用合法的必要手段保守生命6；
（三）生氣以致犯罪7、仇恨8、嫉妒9、復仇的欲望10；
（四）一切過分的情緒11、使人煩亂的憂慮12；無節制的吃肉、飲酒13、勞苦14、娛樂15；
（五）觸動怒氣的言語16、苦待別人17、紛擾爭競18、擊打傷害19，以及任何傾向於毀壞人生命的行為20。
1 徒十六28。2 創九6。3 民卅五31、33。4 耶四八10；申廿。5 出廿二2-3。6 太廿五42-43；雅二15-16；傳六1-2。7 太五22。8 約壹三15；利十九17。9 箴十四30。10 羅十二19。11 弗四31。12 太六31、34。13 路廿一34；羅十三13。14 傳十二12，二22-23。15 賽五12。16 箴十五1，十二18。17 結十八18；出一14。18 加五15；箴廿三29。19 民卅五16-18、21。20 出廿一18-36。問137：第七誡是什麼？
答：第七誡是：「不可姦淫」1。
1 出廿14。問138：第七誡吩咐我們盡什麼責任？
答：
（一）在身體、意念、感情1、言語2和行為3上，都要貞潔；並保守我們和別人的貞潔4；謹守我們的眼睛和其他所有感官5；
（二）自我克制6，與貞潔的人為伴7，以正派衣裳為裝飾8；
（三）無法克制情慾就要結婚9，夫婦相愛10、同居同樂11；
（四）在神呼召我們的事上要殷勤12；抵擋試探，避免各種不潔的場合13。
1 帖前四4；伯卅一1；林前七34。2 西四6。3 彼前三2。4 林前七2、35-36。5 伯卅一1。6 徒廿四24-25。7 箴二16-20。8 提前二9。9 林前七2、9。10 箴五19-20。11 彼前三7。12 箴卅一11、27-28。13 箴五8；創三九8-10。問139：第七誡禁止什麼罪行？
答：
（一）忽略當盡的責任1，姦淫、污穢2、強姦、亂倫3、同性戀，以及所有違反天性的色慾4；
（二）各種不潔的想像、思想、意圖和感情5，說或聽任何敗壞骯髒的話語6；淫蕩的眼色7，輕浮的舉止，不正派的服飾8；
（三）禁止合法的嫁娶9，施行不合法的婚姻10；允許、寬容、保持妓院，到妓院遊玩11；
（四）干涉獨身的誓言12，不合理地延遲結婚13；多妻或多夫14；不公義的離婚15，或離棄16；
（五）懶惰、貪食、醉酒17、與淫蕩的人為伴18；
（六）黃色歌曲、書籍、圖片、舞蹈、戲劇19；以及其他一切導致我們自身和別人不潔的刺激或行動20。
1 箴五7。2 來十三4；加五19。3 撒下十三14；林前五1。4 羅一24、26-27；利廿15-16人。5 太五28，十五19；西三5。6 弗五3-4；箴七5、21-22。7 賽三16；彼後二14。8 箴七10、13。9 提前四3。10 利十八1-21；可六18；瑪二11-12。11 王上十五12；王下廿三7；申廿三17-18；利十九29；耶五7；箴七24-26。12 太十九10-11。13 林前七7-9；創卅八26。14 瑪二14-15；太十九5。15 瑪二16；太五32。16 林前七12。17 結十六49；箴廿三30-33。18 創三九10；箴五8。19 弗五4；結廿三14-17；賽廿三15-17，三16；可六22；羅十三13；彼前四3。20 王下九30；請參考耶四30和結廿三40。問140：第八誡是什麼？
答：第八誡是：「不可偷盜」1。
1 出廿15。問141：第八誡吩咐我們盡什麼責任？
答：
（一）在人與人的契約和生意中要講究誠實、守信和公平1；凡人所當得的，就給他2；
（二）非法扣押正當所有人的財物，要予以賠償3；根據自己的能力和別人的需要，慷慨施與、出借4；對世上的財物，要有適度的判斷、願望和情感5；
（三）對於那些維持我們肉身需要的東西，要審慎考慮，留心料理6，根據我們自身的處境，加以獲取、保守、使用和處理7；
（四）合法的職業要持守8，並要殷勤從事9；生活節儉10；
（五）避免不必要的訴訟11、作保，以及其他類似的事12；
（六）努力運用一切公義的、合法的手段，獲取、保守、增加別人以及我們自身的財富和產業13。
1 詩十五2、4；亞七4、10，八16-17。2 羅十三7。3 利六2-5；請參考路十九8。4 路六30、38；約壹三17；弗四28；加六10。5 提前六6-9；加六14。6 提前五8。7 箴廿七23-27；傳二24，三12-13；提前六17-18；賽卅八1；太十一8。8 林前七20；創二15，三19。9 弗四28；箴十4。10 約六12；箴廿一20。11 林前六1-9。12 箴六1-6，十一15。13 利廿五35；申廿二1-4；出廿三4-5；創四七14、20；腓二4；太廿二39。問142：第八誡禁止什麼罪行？
答：
（一）忽略當盡的本分1，偷竊2、搶劫3、拐騙4、接受任何竊取之物5；
（二）詐欺行為6，虛假的度量衡7，移動地界8，立契約時不公義、不守信9，或對別人的託付不公義、不守信10；
（三）欺壓虧負11，敲詐勒索12，行賄受賄13，濫告14，非法圈地，迫使居民變少15，囤積居奇16，非法職業17；
（四）一切的巧取豪奪、損人利己、違背公義、作奸犯科18；
（五）貪心19，過分看重世上財物20；在獲取、保守、使用財物的事上小信、掛慮、鑽營21，看別人興盛就心懷不平22；
（六）做工懈怠23，揮霍財產，賭博浪費；
（七）以不正當的方式損害我們的外在產業24，以不正當的方式使用、享受神賜給我們的產業25。
1 雅二15-16；約壹三17。2 弗四28。3 詩六二10。4 提前一10。5 箴廿九24；詩五十18。6 帖前四6。7 箴十一1，廿10。8 申十九14；箴廿三10。9 摩八5；詩卅七21。10 路十六10-12。11 結廿二29；利廿五17。12 太廿三25；結廿二12。13 詩十五5；伯十五34。14 林前六6-8；箴三29-30。15 賽五8；彌二2。16 箴十一26。17 徒十九19、24-25。18 伯廿19；雅五4；箴廿一6。19 路十二15。20 提前六5；西三2；箴廿三5；詩六二10。21 太六25、31、34；傳五12。22 詩七三3，卅七1、7。23 帖後三11；箴十八9。24 箴廿一17，廿三20-21，廿八19。25 傳四8，六2；提前五8。問143：第九誡是什麼？
答：第九誡是：「不可作假見證陷害人」1。
1 出廿16。問144：第九誡吩咐我們盡什麼責任？
答：
（一）保守並增進人與人之間的誠實1，以及別人和我們自身的名譽2；
（二）為真理站出來3；在審判和公義之事上4，以及在其他各種事情上，實話實說，只講真理5，發自內心6，忠心誠實7，不計代價8，不加隱瞞9，不偏左右10；
（三）以愛心尊重別人11；愛護他們的名譽，願意他們有好名聲，並且為此歡喜12；為他們的軟弱難過13，並加以遮掩14；承認他們的恩賜和恩典15，為他們的無辜辯護16；關於他們的好名聲，願意接受17；關於他們的壞名聲，不隨意苟同18；
（四）不鼓勵傳舌者19、奉承者20、毀謗者21；珍惜自己的名譽，並在需要的時候予以辯護22；
（五）遵守合法的誓言23；凡是真實的、誠實的、可愛的、有美名的，都要考察、遵行24。
1 亞八16。2 約參12。3 箴卅一8-9。4 利十九15；箴十四5、25。5 林後一17-18；弗四25。6 詩十五2。7 代下十九9。8 撒上十九4-5。9 書七19。10 撒下十四18-20。11 來六9；林前十三7。12 羅一8；約貳4；約參3-4。13 林後二4，十二21。14 箴十七9；彼前四8。15 林前一4-5、7；提後一4-5。16 撒上廿二14。17 林前十三6-7。18 詩十五3。19 箴廿五23。20 箴廿六24-25。21 詩一○一5。22 箴廿二1；約八49。23 詩十五4。24 腓四8。問145：第九誡禁止什麼罪行？
答：
（一）一切損害別人和我們自己的誠實與名譽的事1，特別是在司法審判中這樣做2；
（二）提供偽證3，唆使別人作假見證4，故意為邪惡之事辯護，不顧事實，誇大其辭5；
（三）作出不公義的判決6；稱善為惡，稱惡為善；把義人當得的歸於惡人，把惡人當得的歸於義人7；編造謊言8，掩蓋事實真相，在法官審理案件時不當地保持沉默，9應指責罪惡時閉口不言10，也不向別人申訴11；
（四）雖說真話，卻不合時宜12、心存惡意13、顛倒黑白、故意歪曲14、言詞含糊、模稜兩可，以致使事實不明，公理不彰15；
（五）不說真話16，說謊17，毀謗18，讒謗19，批評論斷20，搬弄是非21，傳播謠言22，嘲弄23，辱罵24，論斷輕率25，審斷苛刻26，評斷不公27；
（六）沒有建設性的意圖、言語和行動28；油嘴滑舌29，虛榮自誇30，自高自大，高抬別人，或妄自菲薄，小看別人31；
（七）否定神的恩賜和美德32；誇大他人的過33；本應坦白認罪，卻躲躲藏藏，尋找藉口，減輕罪責34；
（八）洩漏人不該洩漏的軟弱35；散佈謠言36，聽信謊言37，掩耳不聽正當的辯護38；妄自猜疑39；對別人所當得的功勞，嫉妒憤怒40，妄圖予以削弱、損害41；別人蒙羞受辱，則高興歡喜42；
（九）蔑視別人，加以戲弄43，獻媚別人44；違背合法的諾言45；對事關美名者，漫不經心46，對招致臭名者，親自去行、不加迴避、未盡力攔阻自己，以致敗壞別人名譽47。
1 撒上十七28；撒下十六3，一9-10、15-16。2 利十九15；哈一4。3 箴十九5，六16、19。4 徒六13。5 耶九3、5；徒廿四2、5；詩十二3-4，五二1-4。6 箴十七15；王上廿一9-14。7 賽五23。8 詩一一九69；路十九8，十六5-7。9 利五1；申十三8；徒五3、8-9；提後四16。10 王上一6；利十九17。11 賽五九4。12 箴十九11。13 撒上廿二9-10；請參考詩五二1-5。14 詩五六5；約二19；請參考太廿六60。15 創三5，廿六7、9。16 賽五九13。17 利十九11；西三9。18 詩五十20。19 詩十五3。20 雅四11；耶卅八4。21 利十九16。22 羅一29-30。23 創廿一9；請參考加四29。24 林前六10。25 太七1。26 徒廿八4。27 創卅八24；羅二1。28 尼六6-8；羅三8；詩六九10；撒上一13-15；撒下十3。29 詩十二2-3。30 提後三2。31 路十八9、11；羅十二16；林前四6；徒十二22；出四10-15。32 伯廿七5-6，四6。33 太七3-5。34 箴廿八13，卅20；創三12-13；耶二35；王下五25；創四9。35 創九22；箴廿五9-10。36 出廿三1。37 箴廿九12。38 徒七56-57；伯卅一13-14。39 林前十三5；提前六4。40 民十一29；太廿一15。41 拉四12-13。42 耶四八27。43 詩卅五15-16、21；太廿七28-29。44 猶16；徒十二22。45 羅一31；提後三3。46 撒上二24。47 撒下十三12-13；箴五8-9，六33。問146：第十誡是什麼？
答：第十誡是：「不可貪戀人的房屋；也不可貪戀人的妻子、僕婢、牛驢，並他一切所有的。」1
1 出廿17。問147：第十誡吩咐我們盡什麼責任？
答：
（一）對我們自己的處境完全知足1；
（二）用正直仁愛的精神對待我們的鄰舍，我們一切的動機和情感都要以促進我們鄰舍的好處為念2。
1 來十三5；提前六6。2 伯卅一29；羅十二15；詩一二二7-9；提前一5；帖十3；林前十三4-7。問148：第十誡禁止什麼罪行？
答：
（一）不滿自己現狀1；
（二）如果鄰舍光景好，我們不可嫉妒2、難受3，並對他所擁有的起貪心邪念4。
1 王上廿一4；斯五13；林前十10。2 加五26；雅三14、16。3 詩一一二9-10；尼二10。4 羅七7-8，十三9；西三5；申五21。問149：人能完全遵守神的誡命嗎？
答：今生今世，無論靠自己1，或者靠所承受的任何恩典，都沒有人能完全遵守神的誡命2；反倒天天在心思3、言語、行為上4，違背神的誡命。
1 雅三2；約十五5；羅八3。2 傳七20；約壹一8、10；加五17；羅七18-19。3 創六5，八21。4 羅三9-19；雅三2-13。問150：一切違反神律法的事，本身都是同樣可憎嗎？在神的眼中也都是同樣可憎嗎？
答：一切違背神律法的事，都是同樣可憎的；但是，有些罪本身更嚴重，情節更重大，所以在神眼中比別的罪更可憎1。
1 約十九11；結八6、13、15；約壹五16；詩七八17、32、56。問151：所謂「更嚴重，情節更重大」和什麼有關？
答：和下列考慮有關：
（一）誰犯罪1：如果犯罪者的年齡已經相當成熟2、經驗更豐富、承受更多恩典3，在職業4、恩賜5、地位6、職分7都尊貴，為人師表8，是別人效法的榜樣9，這罪就更嚴重。
1 耶二8。2 伯卅二7、9；傳四13。3 王上十一4、9。4 撒下十二14；林前五1。5 雅四17；路十二47-48。6 耶五4-5。7 撒下十二7-9；結八11-12。8 羅二17-24。9 加二11-14。（二） 向誰犯罪1：如果犯罪的對象是：
1. 神自己2，或是祂的本性3和敬拜4；
2. 基督自己，或祂的恩典5；
3. 聖靈自己6，或祂的見證7和工作8；
4. 長輩、在尊位的9、和我們有特別關係與責任者10；
5. 向聖徒11，尤其是軟弱的弟兄12；
6. 損害聖徒或任何其他人的靈魂13，或損害每個人或許多人的共同利益14，這罪就更嚴重。
1 太廿一38-39。2 撒上二25；徒五4；詩五一4。3 羅二4。4 瑪一8、14。5 來二2-3。6 來十29；太十二31-32。7 弗四30。8 來六4-6。9 猶4；民十二8-9；賽三5。10 箴卅17；林後十二15；詩五五12-15。11 番二8、10-11；太十八6；林前六8；啟十七6。12 林前八11-12；羅十四13、15、21。13 結十三19；林前八12；啟十八12-18；太廿三15。14 帖前二15-16；書廿二20。（三） 犯罪的性質1：如果這罪
1. 直接違反律法的明確內容2，違背許多條誡命，本身又包含許多其他罪3；
2. 犯這罪的人不但心中圖謀，還在言語行為上4毀謗別人5，而且不賠償6；
3. 違逆蒙恩的管道7、憐憫8、審判9、天然的光10、良心責備11、公開或私下勸誡12、教會警戒13、國家審判14；
4. 違背我們的禱告、心意、允諾15、許願16、立約17、與神或別人的約定18；
5. 蓄意19、故意20、任意21而犯；犯罪者無恥22、自誇23、惡意24、屢次25、頑固26、歡喜27、持續28、在悔改之後故態復萌29，這罪就更嚴重。
1 箴六30-35；拉九10-12。2 王上十一9-10。3 西三5；提前六10；箴五8-12，六32-33；書七21。4 雅一14-15；太五22；彌二1。5 太十八7；羅二23-24。6 申廿二22；請參考申廿28-29；箴六32-35。7 太十一21-24；約十五22。8 賽一3；申卅二6。9 摩四8-11；耶五3。10 羅一26-27。11 羅一32；但五22；多三10-11。12 箴廿九1。13 多三10；太十八17。14 箴廿七22，廿三35。15 詩七八34-37；耶二20，四二5-6、20-21。16傳五4-6；箴廿25。17 利廿六25。18 箴二17；結十七18-19。19 詩卅六4。20 耶六16。21 民十五30；出廿一14。22 耶三3；箴七13。23 詩五二1。24 約參10。25 民十四22。26 亞七11-12。27 箴二14。28 賽五七17。29 耶卅四8-11；彼後二20-22。（四）犯罪的時間1和地點2：如果犯罪的時間在主日3，或其他敬拜神的時間4，或在剛開始前5，或剛結束後6，或曾經不顧攔阻或糾正此類失敗的幫助7；或在公共場所，或有別人在場，使其受到刺激或玷污8。
1 王下五26。2 耶七10；賽廿六10。3 結廿三37-39。4 賽五八3-5；民廿五6-7。5 林前十一20-21。6 耶七8-10；箴七14-15；約十三27、30。7 拉九13-14。8 撒下十六22；撒上二22-24。問152：每一項罪在神的手中該受什麼處罰？
答：每一項犯罪，哪怕是最小的犯罪，都冒犯神的主權1、良善2和聖潔3，也冒犯神公義的律法4，在今生5和來世6都應受祂的忿怒和咒詛7；不靠基督的寶血，就無法補償8。
1 雅二10-11。2 出廿1-2。3 哈一13；利十3，十一44。4 約壹三4；羅七12。5 哀三39；申廿八15-68。6 太廿五41。7 弗五6；加三10。8 來九22；彼前一18-19。問153：我們違背律法，本當受的祂的烈怒和咒詛。神要我們怎樣行，才可以逃避這烈怒和咒詛？
答：神要我們向祂悔改，信靠耶穌基督1；基督也使用一些外在管道，使我們得著祂這位中保成就的救贖恩典，這些外在管道我們要勤加使用2，才可以逃避祂的烈怒和咒詛。
1 徒廿21；太三7-8；路十三3、5；徒十六30-31；約三16、18。2 箴二1-5，八33-36。問154：基督使用哪些外在管道，使我們得著祂這位中保成就的救贖恩典？
答：基督使用的外在一般管道是：祂一切的誡命，特別是聖經、聖禮和禱告；這些都對選民發生功效，使他們得救1。
1 太廿八19-20；徒二42、46-47。問155：聖經怎樣發生功效，使人得救？
答： 當人閱讀聖經、傳講聖經時，聖靈就使聖經發生功效（二者相比，傳講聖經的功效更大），開啟罪人1、使他們
（一）知罪而謙卑2；
（二）脫離自我，歸向基督3；
（三）合乎祂的形狀4，順服祂的旨意5；
（四）得堅固，可以抵擋各樣的試探和敗壞6；
（五）在恩典中得建造7，因信而使心裡聖潔，得著安慰，以致得救8。
1 尼八8；徒廿六18；詩十九8。2 林前十四24-25；代下卅四18-19、26-28。3 徒二37、41，八27-39。4 林後三18。5 林後十4-6；羅六17。6 太四4、7、10；弗六16-17；詩十九11；林前十11。7 徒廿32；提後三15-17。8 羅十六25；帖前三2、10-11、13；羅十五4，十13-17，一16。問156：聖經是否應該被眾人誦讀？
答：雖然不是每個人都可以公開在聚會中向會眾誦讀聖經1，但是每個人都應該在私下場合自己閱讀聖經2，並與自己的家人一同讀經3；為了這個緣故，聖經應該從原來的語言翻譯成各國通用的語言4。
1 申卅一9、11-13；尼八2-3，九3-5。2 申十七19；啟一3；約五39；賽卅四16。3 申六6-9；創十八17、19；詩七八5-7。4 林前十四6、9、11-12、15-16、24、27-28。問157：應該怎樣誦讀聖經？
答：以極崇敬的態度誦讀聖經1，
（一）確信聖經就是神的話2，只有神能使我們明白聖經3；
（二）熱切認識、相信、順服聖經所顯明的神旨意4：
（三）殷勤查考5，並且留意聖經的內容和範圍6；
（四）用默想7、實踐8、捨己8、禱告9之態度讀經。
1 詩十九10；尼八3-10；出廿四7；代下卅四27；賽六六2。2 彼後一19-21。3 路廿四45；林後三13-16。4 申十七10、20。5 徒十七11。6 徒八30、34；路十26-28。7 詩一2；詩一九97。8 代下卅四21。9 箴三5；申卅三3。10 箴二1-6；詩一一九18；尼八6、8。問158：誰可以講道呢？
答：只有具備充分的恩賜1，並得到適當的認可，蒙召從事這一職分的人2，才能講道。
1 提前三2、6；弗四8-11；何四6；瑪二7；林後三6。2 耶十四15；羅十15；來五4；林前十二28-29；提前三10，四4，五22。問159：蒙召講道的人應當如何講道？
答： 蒙召講道的人，是神聖言的工人，應當
（一）傳講純正的教義1，殷勤2，不論得時不得時3；
（二）表達清楚4，不用人智慧委婉的言語，乃是用聖靈和大能的明證5，忠心6 把神各樣的旨意傳講全備7；
（三）有智慧8，全力配合會眾的需要和度量9；
（四）心裡火熱10，愛神11，愛神的子民12；誠誠實實13，使神得榮耀14，使神的百姓悔改歸正15，得造就16，蒙救贖17。
1 多二1、8。2 徒十八25。3 提後四2。4 林前十四19。5 林前二4。6 耶廿三28；林前四1-2。7 徒廿27。8 西一28；提後二15。9 林前三2；來五12-14；路十二42。10 徒十八25。11 林後五13-14；腓一15-17。12 西四12；林後十二15。13 林後二17，四2。14 帖前二4-6；約七18。15 林前九19-22。16 林後十二19；弗四12。17 提前四16；徒廿六16-18。問160：對聽道的人有什麼要求？
答： 聽道的人要
（一）勤勉1、有預備2、有禱告3；
（二）要用聖經考查聽道的內容4；
（三）以信心5、愛心6、謙卑的態度7，預備自己的心8，領受真理，認定這是神的話9；
（四）默想10、談論11、藏在心裡12，並且在自己的生命中結出果子來13。
1 箴八34。2 彼前二1-2；路八18。3 詩一一九18；弗六18-19。4 徒十七11。5 來四2。6 帖後二10。7 雅一21。8 徒十七11。9 帖前二13。10 路九44；來二1。11 路廿四14；申六6-7。12 箴二1；詩一一九11。13 路八15；雅一25。問161：聖禮怎樣成為救贖的有效工具？
答：聖禮成為救贖的有效工具，不是因為它本身有什麼能力，也不是因為施行聖禮的人敬虔或意志使它有能力，而是單單因著聖靈的運行，和基督的祝福──設立聖禮的正是基督1。
1 彼前三21；徒八13；請參考徒八23；林前三6-7，十二13。問162：聖禮是什麼？
答：聖禮是基督在祂教會中設立的神聖約定1，向那恩典之約以下的人2 象徵、引證、表明3 祂中保的恩惠4；堅固、增強他們的信心，和其他各樣恩惠5；使他們有順服的義務6；見證、分享他們彼此之間的愛心和交通7；並使他們與外人有分別8。
1 創十七7、10；太廿八19，廿六26-28。2 羅十五8；出十二48。3 羅四11；林前十一24-25。4 徒二38；林前十16。5 羅四11；加三27。6 羅六3-4；林前十21。7 弗四2-5；林前十二13。8 弗二11-12；創卅四14。問163：聖禮可以分成幾個部分？
答： 兩個部分：
（一）外在的可見記號，根據基督自己的吩咐而施行；
（二）外在記號所象徵的內在屬靈恩典1。
1 太三11；彼前三21；羅二28-29。問164：在新約時代，基督在祂的教會中設立了多少聖禮？
答：設立了兩大聖禮：洗禮與聖餐1。
1 太廿八19；林前十一23；太廿六26-28。問165：洗禮是什麼？
答： 是新約的聖禮。基督吩咐門徒奉父、子、聖靈的名為人用水施洗1，作為
（一）與基督聯合2、因祂寶血而罪得赦免3、因祂聖靈而重生4的標記與印證；
（二）得兒子的名分5，復活得永生6 的標記與印證；
（三）受洗者藉此鄭重歸入有形教會7，公開認主，與主有約，全人歸主，惟獨屬主8。
1 太廿八19。2 加三27。3 可一4；啟一5。4 多三5；弗五26。5 加三26-27。6 林前十五29；羅六5。7 林前十二13。8 羅六4。問166：我們應該為誰施洗？
答： （一）如果有人在有形教會之外，在應許之約上是局外人，必須等他們公開承認歸信基督，並順服祂，才可為他們施洗1，
（二）如果父母雙方，或其中一方，已經公開承認歸信基督，並順服祂，那麼他的嬰孩也在恩典之約以下，可以為他洗2。
1 徒八36-38，二38。2 創十七7、9；請參考加三9、14、西二11-12、徒二38-39和羅四11-12；林前七14；太廿八19；路十八15-16；羅十一16。問167：我們可以怎樣使我們的洗禮更真實有效？
答： 我們有責任使我們的洗禮更真實有效，這是必要的，但也常被忽略。這是一輩子的事，但當我們受試探時，或參加別人洗禮時，尤其要留意1。使我們的洗禮更真實有效的方法有：
（一）以感恩的心認真思考洗禮的本質、目的、帶給我們的特別恩典和益處，和我們受洗時所發的莊重誓言2；
（二）我們被罪玷污，虧欠洗禮之恩、背離我們在洗禮中所作的承諾，這些都使我們降卑3；
（三）我們逐漸長大成熟，確信罪已經蒙赦免，並且確信洗禮所印證的各樣福分4；
（四）我們從基督的受死與復活中得力量。我們是受洗歸入祂，使我們在罪上死，而神的恩典又使我們活過來5；
（五）我們盡力憑信而活6，彼此以聖潔公義相交7，正如那在洗禮中把自己全人歸給基督的人8；我們也彼此相愛如弟兄姊妹，因為我們由一位聖靈受洗，歸入一個身體9。
1 西二11-12；羅六4、6、11。2 羅六3-5。3 林前一11-13；羅六2-3。4 羅四11-12；彼前三21。5 羅六3-5。6 加三26-27。7 羅六22。8 徒二38。9 林前十二13、25-27。問168：聖餐是什麼？
答： 聖餐是新約的聖禮1。我們按照耶穌基督指定的方式分餅喝杯，藉著領聖餐表明祂的死。人如果配與基督相交，領聖餐就是吃主的肉，喝主的血；
（一）得屬靈的滋養，在恩典中長進2；
（二）確認與基督聯合、相交3；
（三）見證他們對神心存感恩4、以身相許5；對弟兄有愛、彼此交接，同屬基督奧秘身體6；並且經常保持這樣的心態，歷久彌新。
1 路廿二20。2 太廿六26-28；林前十一23-26。3 林前十16。4 林前十一24。5 林前十14-16、21。6 林前十17。問169：基督指定我們在聖餐中要怎樣分餅喝杯？
答：
（一）服事祂話語的傳道人，要在聖餐中宣讀基督設立聖餐的話，並且感恩、禱告，藉此將餅杯分別出來；
（二）拿起餅來，擘開，把餅杯分給受餐教友（communicant）；
（三）受餐教友也同樣按照基督的吩咐，拿起餅來吃、拿起杯來喝，以感恩的心記念基督的身體為他們而捨，基督的寶血為他們而流1。
1 林前十一23-24；太廿六26-28；可十四22-24；路廿二19-20。問170：配領聖餐的人怎樣在聖餐中吃基督的身體與血？
答：
（一）基督的身體與血並不以物質的形式，也不以肉體的形式出現在餅杯之中，也不與餅杯同在，也不在餅杯之下1，而以屬靈的形式，按照領受者的信心臨在。
（二）這種屬靈臨在的真實性，不下於領受者用外在器官感受餅杯的真實性2；所以，那些配領受聖餐的人，確實在聖餐中吃喝基督的身體與血，但不是以物質或肉體的方式吃，而是以屬靈的方式吃；
（三）雖然這樣，他們仍真實3領受釘十架的基督，和受死帶來的一切恩惠，並且應用在自己身上4。
1 徒三21。2 太廿六26、28。3 林前十一24-29。4 林前十16。問171：在領受聖餐之前，領受者應當怎樣預備自己？
答：
（一）省察自己1是否有基督在心裡2；
（二）省察自己的罪和虧欠3；
（三）省察自己的知識4、信心5和悔改6是否正確、深入；
（四）省察自己對神、對弟兄7、對眾人的愛8，是否饒恕了那些得罪自己的人9；
（五）省察自己是否渴慕基督10，在順服上有進步11；
（六）重新操練這些恩典12，認真默想13，恆切禱告14。
1 林前十一28。2 林後十三5。3 林前五7；請參考出十二15。4 林前十一29。5 林前十三5；太廿六28。6 亞十二10；林前十一31。7 林前十16-17；徒二46-47。8 林前五8，十一18、20。9 太五23-24。10 賽五五1；約七37。11 林前五7-8。12 林前十一25-26、28；來十21-22、24；詩廿六6。13 林前十一24-25。14 代下卅18-19；太廿六26。問172：一個人如果懷疑自己不在基督裡，或者懷疑自己沒有作好應有的預備，那麼他還可以領受聖餐嗎？
答：如果一個人懷疑自己不在基督裡，或懷疑自己沒有預備好領受聖餐，其實也許還是與基督有分，只是沒有確據罷了1。如果他們真是因為知道自己沒有預備好而這樣想2，又確實渴慕自己是在基督裡3，並願意脫離罪惡4，神就還是算他有分。在這種情況下，他要為自己的不信悲傷5，努力消除自己的懷疑6（因為神有這個應許，設立這個聖禮，也是讓軟弱多疑的基督徒釋懷7）。然後他可以、也應當參加聖餐，使自己得堅固8。
1 賽五十10；約壹五13；詩八八，七七1-12；拿二4、7。2 賽五四7-10；太五3-4；詩卅一22，七三13、22-23。3 腓三8-9；詩十17，四二1-2、5、11。4 提後二19；賽五十10；詩六六18-20。5 可九24。6 徒二37，十六30。7 賽四十11、29、31；太十一28，十二20，廿六28。8 羅四11；林前十一28。問173：有沒有人即使稱自己是基督徒，想領聖餐，教會仍可以禁止？
答：如果有人言行愚昧無知，觸犯道德，那麼儘管他們稱自己是基督徒，想領聖餐，教會按照基督所賜的權柄，仍然可以禁止，也應該禁止他們領聖餐1。他們必須接受訓誨，有改過自新的具體表現，才可以領聖餐2。
1 林前十一27-31；請參考太七6、林前五章、猶23和提前五22。2 林後二7。

​問174：領聖餐時，領受的人要怎樣行？
答：
（一）要全心敬畏，聖潔虔誠，集中心力，按規矩等候神1，殷勤注視每個細節與動作2，仔細分辨主的身體3，默想基督的受死和受苦，充滿感情4，藉此激勵自己實行神的恩典，蓬勃奮發5；
（二）分辨自己6，為罪憂傷7；切切渴慕基督8，藉著信心以祂為糧9，領受祂的豐盛10，信靠祂救贖的工作11，在祂的大愛中歡喜12，感謝祂的恩典13；
（三）思想起初與神立約的誓願14、與眾聖徒相交的愛心15。
1 利十3；來十二28；詩五7；林前十一17、26-27。2 出廿四8；請參考太廿六28。3 林前十一29。4 路廿二19。5 林前十一26，十3-5、11、14。6 林前十一31。7 亞十二10。8 啟廿二17。9 約六35。10 約一16。11 腓三9。12 詩六三4-5；代下卅21。13 詩廿二26。14 耶五十5；詩五十5。15 徒二42。

問175：基督徒領聖餐後，有責任做什麼事？
答：
（一）認真思想自己領聖餐時的行為舉止，和它們的果效1；
（二）如果有得到鼓勵和安慰的地方，就要為此稱頌神2，懇求神繼續施恩3，保持儆醒，免得退步4，完成自己所許的願5，勉勵自己常常參加聖餐6；
（三）如果發現沒有得到什麼恩惠，就要更加仔細省察自己對聖餐的預備，和參加聖餐時的行為舉止7；
（四）無論是哪一種情況，如果他們對得起神，也對得起自己的良心，就應該等時候到了，得著果子8；
（五）但是如果對神、或對自己的良心有虧欠，就要謙卑9，下次領聖餐時更慎重、更殷勤10。
1 詩廿八7，八五8；林前十一17、30-31。2 代下卅21-23、25-26；徒二42、46-47。3 詩卅六10；歌三4；代上廿九18。4 林前十3-5、12；詩五十14。6 林前十一25-26；徒二42、46。7 歌五1-6；傳五1-6。8 詩一二三1-2，四二5、8，四三3-5。9 代下卅18-19；賽一16、18。10 林後七11；代上十五12-14。

問176：洗禮和聖餐有什麼共同的地方？
答：
（一）都是由神設立的1；
（二）從屬靈的角度而言，都是基督和祂的恩惠2；
（三）都是同一個恩典之約的標記3；
（四）都要由神所差遣設立的傳道人施行，其他任何人都不得施行4；
（五）都要在教會中一直延續下去，直到祂再臨5。
1 太廿八19；林前十一23。2 羅六3-4；林前十16。3 羅四11；請參考西二12；太廿六27-28。4 約一33；太廿八19；林前十一23，四1；來五4。5 太廿八19-20；林前十一26。


問177：洗禮和聖餐有哪些不同的地方？
答：
（一）基督徒一生只受洗一次，用水施洗作為我們重生和與基督聯合的標記和印證1。教會也應當為嬰兒施洗2；
（二）基督徒經常領聖餐，用餅與杯代表並顯明基督餵養我們的靈魂3，確認我們一直在祂裡面成長4。一個人必須長大到能省察自己的年齡，才能領聖餐5。
1 太三11；多三5；加三27。2 創十七7、9；徒二38-39；林前七14。3 林前十一23-26。4 林前十16。5 林前十一28-29。

問178：禱告是什麼？
答：禱告就是奉基督的名1，藉著聖靈的幫助2，向神陳明我們的願望3；承認我們的罪4，並以感恩的心承認祂的恩慈5。
1 約十六23。2 羅八26。3 詩六二8。4 詩卅二5-6；但九4。5 腓四6。

問179：我們只當向神禱告嗎？
答：是的；只有神鑒察人心1，垂聽呼求2，赦免諸罪3，並滿足眾人各樣的心願4。也只有神才是信靠的對象5，只有祂能被人用宗教方式加以敬拜6。禱告既然也是一種敬拜7，所以我們只能向祂禱告8，不能向其他任何對象禱告9。
1 王上八39；徒一24；羅八27。2 詩六五2。3 彌七18。4 詩一四五18-19。5 羅十14。6 太四10。7 林前一2。8 詩五十15。9 羅十14。

問180：「奉基督的名禱告」是什麼意思？
答：順服祂的誡命，確信祂的應許，求神為祂的緣故憐憫我們1；不是單單提祂的名字而已2，而是從基督和祂的中保職分中得著鼓勵、勇氣、力量，和蒙悅納的盼望，所以禱告3。
1 約十四13-14；約十六24；但九17。2 太七21。3 來四14-16；約壹五13-15。

問181：為什麼我們要奉基督的名禱告？
答：人的罪性這麼大，以致人與神如此疏離，如果不藉助一位中保，我們無法來到神的面前1；除了基督之外，天上地下沒有誰被指派擔任這榮耀的工作，也沒有誰適合這工作2。所以我們不要奉任何其他的名字禱告，而只要奉祂的名字禱告3。
1 約十四6；賽五九2；弗三12。2 約六27；來七25-27；提前二5。3 西三17；來十三15。

問182：聖靈怎樣幫助我們禱告？
答：我們本不曉得當怎樣禱告，聖靈幫助我們的軟弱，使我們能夠明白為誰禱告，禱告什麼，如何禱告；祂又在我們的心中動工，感動我們（雖然並不是在每個人心中，也不是在每個時刻，也不是以同樣的程度），使我們有必要的悟性、感情和恩典，能完成這禱告的責任1。
1 羅八26-27；詩十17；亞十二10。

問183：我們應該為誰禱告？
答：我們應該為基督在地上的整個教會禱告1，為政府官長2、傳道人3、我們自己4、我們的弟兄5、我們的敵人6、各種活著的人7，和將要來到這個世界的人8禱告。但我們不要為死人禱告9，也不要為那些已經知道犯了至於死的罪的人禱告10。
1 弗六18；詩廿八9。2 提前二1-2。3 西四3。4 創卅二11。5 雅五16。6 太五44。7 提前二1-2；約十七20；撒下七29。9 撒下十二21-23。10 約壹五16。

問184：我們應該為什麼事禱告？
答：我們應該為一切使神得榮耀1、教會得益處2、我們自己3或別人4得益處的事禱告；但不應該為不法的事禱告5。
1 太六9。2 詩五一18；詩一一二6。3 太七11。4 詩一二五4。5 約壹五14。

問185：我們應該怎樣禱告？
答：
（一）存敬畏的心體會神的威嚴1，深知自己不配2，也深知自己的需要3和罪過4；
（二）以悔改5、感恩6、寬廣的心7禱告；
（三）以悟性8和信心9禱告，真誠10，懇切11，有愛心12，有恆心13，等候神14，並且謙卑降服在祂旨意之下15。
1 傳五1。2 創十八27，卅二10。3 路十五17-19。4 路十八13-14。5 詩五一17。6 腓四6。7 撒上一15，二1。8 林前十四15。9 可十一24；雅一6。10 詩一四五18，十七1。11 雅五16。12 提前二8。13 弗六18。14 彌七7。15 太廿六39。

問186：神賜給我們什麼準則，讓我們在盡禱告責任時可以遵循？
答：神所有的聖言都是用來指導我們如何盡禱告的責任1；至於特別的指導準則，則是我們救主基督教導門徒禱告時所用的禱告方式，也就是通稱的主禱文2。
1 約壹五14。2 太六9-13；路十一2-4。

問187：我們應該怎樣使用主禱文？
答：主禱文不僅是一個禱告模式，可以指導我們依循這模式作各種禱告；它本身也可以作為一個禱告。我們要用正確禱告所需的各樣恩典，例如悟性、信心、敬畏等，來這樣禱告1。
1 太六9；請參考路十一2。問188：主禱文分幾個部分？
答：主禱文分三個部分：序言、祈求和結語。

問189：主禱文的序言教導我們什麼？
答： 主禱文的序言「我們在天上的父」1教導我們禱告的時候：
（一）要就近神，確信祂像父親一樣慈愛，而且我們的好處不在祂以外2；
（二）要有敬畏的心，和其他像孩子般的性情3、屬天情感4，對祂主權、威嚴和恩典的臨在有適當的認識5；
（三）和別人一起禱告，並且為別人禱告6。
1 太六9。2 路十一13；羅八15。3 賽六四9。4 詩一二三1；哀三41。5 賽六三15-16；尼一4-6。6 徒十二5。

問190：我們在第一項祈求中禱告什麼？
答： 第一項祈求是「願人都尊你的名為聖」1，我們在此禱告：
（一）承認我們自己和其他每個人，完全不能、也不願意2正確地榮耀神，因此我們祈求神藉著祂的恩典，使我們和別人都能夠、也都願意曉得、承認並極度尊崇祂3、祂的名號4、屬性5、典章、話語6、作為，和一切祂樂意用來顯明自己的事物7；
（二）在心思、言語8，和行為9上榮耀祂；求祂攔阻、消除無神論10、無知11、偶像崇拜12、褻瀆13，以及一切不榮耀祂的事14；並且求祂藉著祂統管萬有的護理，引導並安排萬事，使祂自己得榮耀15。
1 太六9。2 林後三5；詩五一15。3 詩六七2-3。4 詩八三18。5 詩八六10-13、15。6 帖後三1；詩一四七19-20，一三八1-3；林後二14-15。7 詩一四五。8 詩一○三1。9 腓一9、11。10 詩六七1-4。11 弗一17。12 詩九七7。13 詩七四18、22-23。14 王下十九15-16。15 代下廿6、10-12。

問191：我們在第二項祈求中禱告什麼？
答： 第二項祈求是「願你的國降臨」1，我們在此禱告：
（一）承認我們自己和全人類生來在罪惡和撒但的轄制下2；
（二）求神毀滅罪惡的撒但國度3，使福音在全世界廣傳4，呼召猶太人5，使外邦人的日期滿足6；
（三）教會有各樣的福音工人和典章7，清除一切敗壞8，得到政府的支持和保護9：使基督的律法得以純正地執行，有效地使那些仍在罪中的人悔改歸正，使那些已經悔改歸正的人得堅固、安慰和建造10；
（四）使基督此時此地就在我們心中掌權11，使祂快快再來，我們與祂一同作王，直到永永遠遠12；
（五）祂按自己的美意在世上行使祂的權柄，盡善盡美地成就這些事13。
1 太六10。2 弗二2-3。3 詩六八1、18；啟十二10-11。4 帖後三1。5 羅十1。6 約十七9、20；羅十一25-26；詩六七。7 太九38；帖後三1。8 瑪一11。9 提前二1-2。10 徒四29-30；弗六18-20；羅十五29-30、32；帖後一11，二16-17。11 弗三14-20。12 啟廿二20。13 賽六四1-2；啟四8-11。

問192：在第三項祈求中，我們禱告什麼？
答： 第三項祈求是「願你的旨意行在地上，如同行在天上」1，我們在此禱告：
（一）承認我們和全人類不但生來完全不能、也不願意認識並遵行神的旨意2，而且傾向於悖逆祂的聖言3，對神的護理牢騷滿腹4，一心要成就肉體和魔鬼的旨意5，所以我們求神藉著祂的聖靈，消除我們自己和別人的一切盲目6、軟弱7、不情願8，和心靈的悖逆9；
（二）祈求神藉著祂的恩典，使我們能夠，並且願意在一切的事上認識、遵行、順服神的旨意10，像天上的天使一樣11，謙卑12、喜樂13、誠實14、勤勉15、熱情16、認真17、持久18。
1 太六10。2 羅七18；伯廿一14；林前二14。3 羅八7。4 出十七7；民十四2。5 弗二2。6 弗一17-19。7 弗三16。8 太廿六40-41。9 耶卅一18-19。10 詩一一九1、8、35-36；徒廿一14。11 賽六2-3；詩一○三20-21；太十八10。12 彌六8。13 詩一○○2；伯一21；撒下十五25-26。14 賽卅八3。15 詩一一九4-5。16 羅十二11。17 詩一一九80。18 詩一一九112。

問193：在第四項祈求中，我們禱告什麼？
答： 第四項祈求是「我們日用的飲食，今日賜給我們」1，我們在此禱告：
（一）承認我們在亞當裡因為自己的罪，喪失了享用今生一切外在福分的權利，本來應該被神完全收回；
（二）當我們享用這些外在福分時，它們都已經被咒詛2；本身並不能維繫我們的生命3，我們無功勞可居4，也無法靠我們自己的辛勞取得它們5；但我們都傾向於非法追求6、獲取7、享用這些福分8；
（三）因此我們為我們自己和別人禱告，求神使他們和我們等候神的護理，天天用合法的手段，靠祂白白的恩賜，承認祂是我們的天父，按祂的智慧看為最合適的，享受足夠的部分9；
（四）求神繼續祝福我們，使我們得以聖潔、舒適地享用這些福分10，並有知足之心11；也求神使我們離開一切不利於今生養身和舒適的事物12。
1 太六11。2 創二17，三17；羅八20-22；耶五25；申廿八15-68。3 申八3。4 創卅二10。5 申八17-18。6 耶六13；可七21-22。7 何十二7。8 雅四3。9 創四三12-14，廿八20；弗四28；帖後三11；腓四6。10 提前四3-5。11 提前六6-8。12 箴卅8-9。

問194：在第五項祈求中，我們禱告什麼？
答：第五項祈求是「免我們的債，如同我們免了人的債」1，我們在此禱告：
（一）承認我們和全人類都有原罪和本罪（actual sin），因此虧欠神的公義，而且不管是我們自己，還是其他任何受造物，都絲毫不能代償這債2；
（二）因此我們為我們自己和別人禱告，祈求神以祂白白的恩典，藉著基督的順服和補贖（satisfication），免除罪給我們帶來的罪咎和懲罰，我們也用信心領悟並支取這恩典3，祂便在祂的愛子裡接納我們4；
（三）我們也祈求神繼續恩待我們5，饒恕我們每天的失敗6，用平安和喜樂充滿我們，天天賜給我們更大的確據，使我們知道罪得赦免7；
（四）聖經鼓勵我們這樣祈求，如此期望。當我們內心擁有這種印證時，我們就會從心裡饒恕別人的過犯8。
1 太六12。2 羅三9-22；太十八24-25；詩一三○3-4。3 羅三24-26；來九22。4 弗一6-7。5 彼後一2。6 何十四2；耶十四7。7 羅十五13；詩五一7-10、12。8 路十一4；太六14-15，十八35。

問195：在第六項祈求中，我們禱告什麼？
答： 第六項祈求是「不叫我們遇見試探，救我們脫離凶惡」1，我們在此禱告：
（一）承認至智、至義、至慈的神，為了各種聖潔與公義的目的，或許吩咐萬有，讓我們受打擊、遭挫折，一時陷於試探之中2；撒但3、世界4和肉體，則時刻準備用力把我們拉到一邊，陷害我們5；
（二）即使在我們罪得赦免之後，由於我們自己的敗壞6、軟弱、不夠儆醒7，不僅易受試探，動輒就把自己暴露於試探之下8，而且我們自身沒有能力，也不願意抵擋試探，脫離試探，勝過試探9；因此該被神棄絕，使我們在試探的權勢之下10。
（三）所以我們禱告，祈求神制伏世界和其中的一切11，制伏肉體12，抑制撒但13，統管萬有14，賜下並祝福各樣蒙恩的管道15，激勵我們儆醒善用，使我們和祂一切的子民，藉著祂的護理蒙保守，不致受試探犯罪16；
（四）我們即使受到試探，也求主藉著祂的聖靈使我們得到有力的扶持，能夠在受試探的時候站立得穩17；即或我們跌倒，也能再起，恢復過來18，並且用聖潔的方式使這試探為我們效力，使我們勝過試探19，也使我們的成聖和救贖得以完全20，使撒但被踐踏在我們的腳下21，使我們完全從罪、試探及一切的邪惡中得釋放，直到永遠22。
1 太六13。2 代下卅二31。3 代上廿一1。4 路廿一34；可四19。5 雅一14。6 加五17。7 太廿六41。8 太廿六69-72；加二11-14；代下十八3，十九2。9 羅七23-24；代上廿一1-4；代下十六7-10。10 詩八一11-12。11 約十七15。12 詩五一10，一一九133。13 林後十二7-8。14 林前十12-13。15 來十三20-21。16 太廿六41；詩十九13。17 弗三14-17；帖前三13；猶24。18 詩五一12。19 彼前五8-10。20 林後十三7、9。21 羅十六20；亞三2；路廿二31-32。22 約十七15；帖前五23。

問196：主禱文的結語教導我們什麼？
答： 主禱文的結語是「因為國度，權柄，榮耀，全是你的，直到永遠」1，教導我們：
（一）要用論理的方式加強我們的祈求2，這不是因為我們自己有什麼道理配拿來辯論，也不是因為其他任何受造物，而是出於神3；
（二）在禱告中要讚美神4，把永恆的主權、全能，與榮耀的尊稱單單歸於祂5；因為祂能夠、也願意幫助我們6，所以我們要藉著信心，坦然無懼地向祂祈求7，安靜依靠祂，相信祂會成全我們的祈求8。
（三）為了表明這是我們的心願，也是我們的確信，所以我們說「阿們」9。
1 太六13。2 羅十五30。3 但九4；但九7-9、16-19。4 腓四6。5 代上廿九10-13。6 弗三20-21；路十一13。7 代下廿6、11。8 代下十四11。9 林前十四16；啟廿二20-21。
— 出處：《歷代教會信條精選》，改革宗，159-287頁。

1. What is the chief and highest end of man?
Man’s chief and highest end is to glorify God, and fully to enjoy Him forever.





2. How doth it appear that there is a God? 
The very light of nature in man, and the works of God, declare plainly that there is a God; but His Word and Spirit only, do sufficiently and effectually reveal Him unto men for their salvation.




3. What is the Word of God? 
The Holy Scriptures of the Old and New Testaments are the Word of God, the only rule of faith and obedience.



4. How doth it appear that the Scriptures are the Word of God? 
The Scriptures manifest themselves to be the Word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very Word of God.





5. What do the Scriptures principally teach? 
The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.
What Man Ought To Believe Concerning God


​6. What do the Scriptures make known of God? 
The Scriptures make known what God is, the persons in the Godhead, His decrees, and the execution of His decrees.




7. What is God? God is a Spirit, in and of Himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.






8. Are there more gods than one? 
There is but one only, the living and true God.

​
9. How many persons are there in the Godhead? 
There be three persons in the Godhead, the Father, the Son, and the Holy Ghost: and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.


10. What are the personal properties of the three persons in the Godhead? 
It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.

11. How doth it appear that the Son and the Holy Ghost are God equal with the Father? 
The Scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.

12. What are the decrees of God? 
​God’s decrees are the wise, free, and holy acts of the counsel of His will, whereby, from all eternity, He hath, for His own glory, unchangeably fore-ordained whatsoever comes to pass in time, especially concerning angels and men.

13. What hath God especially decreed concerning angels and men? God, by an eternal and immutable decree, out of His mere love, for the praise of His glorious grace, to be manifested in due time, hath elected some angels to glory; and in Christ hath chosen some men to eternal life, and the means thereof: and also according to His sovereign power, and the unsearchable counsel of His own will, (whereby He extendeth or withholdeth favor as He pleaseth), hath passed by, and fore-ordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of His justice.







14. How doth God execute His decrees? 
God executeth His decrees in the works of creation and providence, according to His infallible fore-knowledge, and the free and immutable counsel of His own will.

15. What is the work of creation? The work of creation is that wherein God did in the beginning, by the word of His power, make of nothing the world, and all things therein, for Himself, within the space of six days, and all very good.



16. How did God create angels? 
God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute His commandments, and to praise His name, yet subject to change.



17. How did God create man? After God had made all other creatures, He created man, male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man; endued them with living, reasonable, and immortal souls; made them after His own image, in knowledge, righteousness and holiness, having the law of God written in their hearts and power to fulfill it, with dominion over the creatures; yet subject to fall.


18. What are God’s works of providence? God’s works of providence are His most holy, wise, and powerful preserving, and governing all His creatures; ordering them, and all their actions, to His own glory.




19. What is God’s providence toward the angels?
God by His providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to His own glory; and established the rest in holiness and happiness; employing them all, at His pleasure, in the administrations of His power, mercy, and justice.

20. What was the providence of God toward man in the estate in which He was created? 
The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under His dominion, and ordaining marriage for his help; affording him communion with Himself; instituting the Sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of knowledge of good and evil, upon the pain of death.


21. Did man continue in that estate wherein God at first created Him? 
Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God, in eating the forbidden fruit, and thereby fell from the estate of innocency wherein they were created.

22. Did all mankind fall in that first transgression? 
The covenant being made with Adam, as a public person, not for himself only, but for his posterity; all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.

23. Into what estate did the fall bring mankind? 
The fall brought mankind into an estate of sin and misery.

24. What is sin? 
Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.

25. Wherein consisteth the sinfulness of that estate whereinto man fell? 
The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam’s first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; which is commonly called original sin, and from which do proceed all actual transgressions.

26. How is original sin conveyed from our first parents unto their posterity? 
Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.

27. What misery did the fall bring upon mankind? 
The fall brought upon mankind the loss of communion with God, His displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world and that which is to come.

28. What are the punishments of sin in this world? 
The punishments of sin in this world, are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections: or outward, as the curse of God upon the creatures for our sake; and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.

29. What are the punishments of sin in the world to come? 
The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell-fire forever.

30. Doth God leave all mankind to perish in the estate of sin and misery? 
God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the covenant of works; but of His mere love and mercy delivereth His elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the covenant of grace.

31. With whom was the covenant of grace made? 
The covenant of grace was made with Christ as the second Adam, and in Him with all the elect as His seed.

32. How is the grace of God manifested in the second covenant? 
The grace of God is manifested in the second covenant, in that He freely provideth and offereth to sinners a mediator, and life and salvation by Him; and, requiring faith as the condition to interest them in Him, promiseth and giveth His Holy Spirit to all His elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which He hath appointed them to salvation.





33. Was the covenant of grace always administered after one and the same manner? 
The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.

34. How was the covenant of grace administered under the Old Testament? 
The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all fore-signify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.

35. How is the covenant of grace administered under the New Testament? 
Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the Word, and the administration of the sacraments of baptism and the Lord’s supper; in which grace and salvation are held forth in more fullness, evidence, and efficacy, to all nations.

36. Who is the mediator of the covenant of grace? 
The only mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fullness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.

37. How did Christ, being the Son of God, become man? 
Christ the Son of God became man, by taking to Himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance, and born of her, yet without sin.

38. Why was it requisite that the mediator should be God?
It was requisite that the mediator should be God, that He might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to His sufferings, obedience and intercession; and to satisfy God’s justice, procure His favor, purchase a peculiar people, give His Spirit to them, conquer all their enemies, and bring them to everlasting salvation.

39. Why was it requisite that the mediator should be man? 
It was requisite that the mediator should be man, that He might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow-feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

40. Why was it requisite that the mediator should be God and man in one person? 
It was requisite that the mediator, who was to reconcile God and man, should Himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.



41. Why was our mediator called Jesus? 
Our mediator was called Jesus, because He saveth His people from their sins.

42. Why was our mediator called Christ? 
Our mediator was called Christ, because He was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of His church, in the estate both of His humiliation and exaltation.

43. How doth Christ execute the office of a prophet? 
Christ executeth the office of a prophet, in His revealing to the church in all ages, by His Spirit and Word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

44. How doth Christ execute the office of a priest? Christ executeth the office of a priest, in His once offering Himself a sacrifice without spot to God, to be a reconciliation for the sins of His people; and in making continual intercession for them.

45. How doth Christ execute the office of a king? 
Christ executeth the office of a king, in calling out of the world a people to Himself, and giving them officers, laws, and censures, by which He visibly governs them; in bestowing saving grace upon His elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for His own glory and their good: and also in taking vengeance on the rest, who know not God, and obey not the gospel.





46. What was the estate of Christ’s humiliation? 
The estate of Christ’s humiliation was that low condition, wherein He, for our sakes, emptying Him-self of His glory, took upon Him the form of a servant, in His conception and birth, life, death, and after His death, until His resurrection.


47. How did Christ humble Himself in His conception and birth? 
Christ humbled Himself in His conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, He was pleased in the fullness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.

48. How did Christ humble Himself in His life? 
Christ humbled Himself in His life, by subjecting Himself to the law, which He perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in His flesh, whether common to the nature of man, or particularly accompanying that His low condition.

49. How did Christ humble Himself in His death? 
Christ humbled Himself in His death, in that having been betrayed by Judas, forsaken by His disciples, scorned and rejected by the world, condemned by Pilate, and tormented by His persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, He laid down His life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

50. Wherein consisted Christ’s humiliation after His death? 
Christ’s humiliation after His death consisted in His being buried; and continuing in the state of the dead and under the power of death till the third day, which hath been otherwise expressed in these words, He descended into hell.

51. What was the estate of Christ’s exaltation? 
The estate of Christ’s exaltation comprehendeth His resurrection, ascension, sitting at the right hand of the Father, and His coming again to judge the world.

52. How was Christ exalted in His resurrection? 
Christ was exalted in His resurrection, in that, not having seen corruption in death (of which it was not possible for Him to be held) and having the very same body in which He suffered, with the essential properties thereof (but without mortality and other common infirmities belonging to this life) really united to His soul, He rose again from the dead the third day by His own power; whereby He declared Himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which He did as a public person, the head of His church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.



53. How was Christ exalted in His ascension? 
Christ was exalted in His ascension, in that having after His resurrection often appeared unto and conversed with His apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after His resurrection, he, in our nature and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where Himself is and shall continue till His second coming at the end of the world.

54. How is Christ exalted in His sitting at the right hand of God? 
Christ is exalted in His sitting at the right hand of God, in that as God man He is advanced to the highest favor with God the Father, with all fullness of joy, glory, and power over all things in heaven and earth; and doth gather and defend His church, and subdue their enemies; furnisheth His ministers and people with gifts and graces, and maketh intercession for them.

55. How doth Christ make intercession? Christ maketh intercession, by His appearing in our nature continually before the Father in heaven, in the merit of His obedience and sacrifice on earth, declaring His will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.

56. How is Christ to be exalted in His coming again to judge the world? Christ is to be exalted in His coming again to judge the world, in that He, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of His own glory and of His Father’s, with all His holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.

57. What benefits hath Christ procured by His mediation? Christ by His mediation hath procured redemption, with all other benefits of the covenant of grace.


58. How do we come to be made partakers of the benefits which Christ hath procured? 
We are made partakers of the benefits which Christ hath procured by the application of them unto us, which is the work especially of God the Holy Ghost.

59. Who are made partakers of redemption through Christ? 
Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.

60. Can they who have never heard of the gospel, and so know not Jesus Christ, nor believe in Him, be saved by their living according to the light of nature? 
They who, having never heard the gospel, know not Jesus Christ, and believe not in Him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of His body the church.

61. Are all they saved who hear the gospel, and live in the church? 
All that hear the gospel, and live in the visible church, are not saved; but only they who are true members of the church invisible.

62. What is the visible church? 
The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.

63. What are the special privileges of the visible church? 
The visible church hath the privilege of being under God’s special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in Him shall be saved, and excluding none that will come unto Him.

64. What is the invisible church? 
The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.

65. What special benefits do the members of the invisible church enjoy by Christ? 
The members of the invisible church, by Christ, enjoy union and communion with Him in grace and glory.

66. What is that union which the elect have with Christ? 
The union which the elect have with Christ is the work of God’s grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.

67. What is effectual calling? 
Effectual calling is the work of God’s almighty power and grace, whereby (out of His free and special love to His elect, and from nothing in them moving Him thereunto) He doth, in His accepted time, invite and draw them to Jesus Christ, by His Word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer His call, and to accept and embrace the grace offered and conveyed therein.






68. Are the elect only effectually called? 
All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the Word, and have some common operations of the Spirit; who, for their willful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.


69. What is the communion in grace, which the members of the invisible church have with Christ? 
The communion in grace, which the members of the invisible church have with Christ, is their partaking of the virtue of His mediation, in their justification, adoption, sanctification, and whatever else in this life manifests their union with Him.


70. What is justification? 
Justification is an act of God’s free grace unto sinners, in which He pardoneth all their sins, accepteth and accounteth their persons righteous in His sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.



71. How is justification an act of God’s free grace? 
Although Christ, by His obedience and death, did make a proper, real and full satisfaction to God’s justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which He might have demanded of them, and did provide this surety, His own only Son, imputing His righteousness to them, and requiring nothing of them for their justification but faith, which also is His gift, their justification is to them of free grace.



72. What is justifying faith? 
Justifying faith is a saving grace, wrought in the heart of a sinner, by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and His righteousness therein held forth, for pardon of sin, and for the accepting and accounting of His person righteous in the sight of God for salvation.


73. How doth faith justify a sinner in the sight of God? 
Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to Him for His justification; but only as it is an instrument by which He receiveth and applieth Christ and His righteousness.



74. What is adoption? 
Adoption is an act of the free grace of God, in and for His only Son Jesus Christ, whereby all those that are justified are received into the number of His children, have His name put upon them, the Spirit of His Son given to them, are under His fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow-heirs with Christ in glory.




75. What is sanctification? 
Sanctification is a work of God’s grace, whereby they whom God hath before the foundation of the world chosen to be holy, are in time through the powerful operation of His Spirit, applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin and rise unto newness of life.



76. What is repentance unto life? 
Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavouring constantly to walk with Him in all the ways of new obedience.



77. Wherein do justification and sanctification differ? 
Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification His Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued; the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.


78. Whence ariseth the imperfection of sanctification in believers? 
The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.



79. May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace? 
True believers, by reason of the unchangeable love of God, and His decree and covenant to give them perseverance, their inseparable union with Christ, His continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.


80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation? 
Such as truly believe in Christ, and endeavor to walk in all good conscience before Him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace and shall persevere therein unto salvation.

81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved? 
Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God, as keeps them from sinking into utter despair.


82. What is the communion in glory which the members of the invisible church have with Christ? 
The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.
83. What is the communion in glory with Christ which the members of the invisible church enjoy in this life? The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of Him their head, and so in Him are interested in that glory which He is fully possessed of; and, as an earnest thereof, enjoy the sense of God’s love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.


84. Shall all men die? 
Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.
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85. Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ? 
The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God’s love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.

86. What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death? 
The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory; waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves, as in their beds, till at the last day they be again united with their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness; and their bodies kept in their graves, as in their prisons, until the resurrection and judgment of the great day.
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87. What are we to believe concerning the resurrection? We are to believe, that, at the last day, there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which are laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of His resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to His glorious body; and the bodies of the wicked shall be raised up in dishonor by Him, as an offended judge.


88. What shall immediately follow after the
resurrection? Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knoweth, that all may watch and pray, and be ever ready for the coming of the Lord.



89. What shall be done to the wicked at the day of judgment? At the day of judgment, the wicked shall be set on Christ’s left hand, and, upon clear evidence and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, His saints, and all His holy angels, into hell, to be punished with unspeakable torments both of body and soul, with the devil and His angels forever.

90. What shall be done to the righteous at the day of judgment? At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on His right hand, and there openly acknowledged and acquitted, shall join with Him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.
Having Seen What the Scriptures Principally Teach Us to Believe Concerning God, It Follows to Consider What They Require as the Duty of Man

91. What is the duty which God requireth of man? The duty which God requireth of man is obedience to His revealed will.

92. What did God at first reveal unto man as the rule of His obedience? The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in Him, beside a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.

93. What is the moral law? 
The moral law is the declaration of the will of God to mankind, directing and bonding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which He oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

94. Is there any use of the moral law to man since the fall? 
​Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.
95. Of what use is the moral law to all men? The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of His obedience.
96. What particular use is there of the moral law to unregenerate men? The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.
97. What special use is there of the moral law to the regenerate? Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned: yet, beside the general uses thereof common to them with all men, it is of special use to show them how much they are bound to Christ for His fulfilling it, and enduring the curse thereof in their stead and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.
98. Where is the moral law summarily comprehended? The moral law is summarily comprehended in the Ten Commandments, which were delivered by the voice of God upon Mount Sinai, and written by Him in two tables of stone; and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.
99. What rules are to be observed for the right understanding of the Ten Commandments? For the right understanding of the Ten Commandments, these rules are to be observed:

1. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.
2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.
3. That one and the same thing, in divers respects, is required or forbidden in several commandments.
4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included.
5. That what God forbids, is at no time to be done; what He commands, is always our duty; and yet every particular duty is not to be done at all times.
6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.
7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.
8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.

**100. What special things are we to consider in the Ten Commandments? ** We are to consider in the Ten Commandments, the preface, the substance of the commandments themselves, and the several reasons annexed to some of them the more to enforce them.
101. What is the preface to the Ten Commandments? The preface to the Ten Commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth His sovereignty, as being Jehovah, the eternal, immutable, and almighty God; having His being in and of Himself, and giving being to all His words and works: and that He is a God in covenant, as with Israel of old, so with all His people; who, as He brought them out of their bondage in Egypt, so He delivereth us from our spiritual thraldom: and that therefore we are bound to take Him for our God alone, and to keep all His commandments.
102. What is the sum of the four commandments which contain our duty to God? The sum of the four commandments containing our duty to God, is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.
103. Which is the first commandment? The first commandment is, Thou shalt have no other gods before me. 104. What are the duties required in the first commandment? The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify Him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of Him; believing Him; trusting, hoping, delighting, rejoicing in Him; being zealous for Him; calling upon Him; giving all praise and thanks, and yielding all obedience and submission to Him with the whole man; being careful in all things to please Him, and sorrowful when in anything He is offended; and walking humbly with Him.
105. What are the sins forbidden in the first commandment? The sins forbidden in the first commandment are atheism, in denying, or not having a God; idolatry, in having or worshiping more gods than one, or any with, or instead of the true God; the not having and avouching Him for God, and our God; the omission or neglect of anything due to Him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of Him; bold and curious searching into His secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from Him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments; hardness of heart; pride; presumption; carnal security; tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to His suggestions; making men the lords of our faith and conscience; slighting and despising God and His commands; resisting and grieving of His Spirit, discontent and impatience at His dispensations, charging Him foolishly for the evils He inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.
106. What are we especially taught by these words before me in the first commandment? These words before me or before my face, in the first commandment teach, us that God who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other god; that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation; as also to persuade us to do as in His sight, whatever we do in His service.
107. Which is the second commandment? The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.
108. What are the duties required in the second commandment? The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in His Word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the Word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto Him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.
109. What are the sins forbidden in the second commandment? The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and anywise approving, any religious worship not instituted by God Himself; the making any representation of God, of all, or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed. 110. What are the reasons annexed to the second commandment, the more to enforce it? The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments; are, besides God’s sovereignty over us, and propriety in us, His fervent zeal for His own worship, and His revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate Him, and threatening to punish them into divers generations; and esteeming the observers of it such as love Him and keep His commandments, and promising mercy to them unto many generations.
111. Which is the third commandment? The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold Him guiltless that taketh His name in vain.
112. What is required in the third commandment? The third commandment requires, that the name of God, His titles, attributes, ordinances, the Word, sacraments, prayer, oaths, vows, lots, His works, and whatsoever else there is whereby He makes Himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves and others.
113. What are the sins forbidden in the third commandment? The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using His titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or any thing contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful and offensive walking, or backsliding from it.
114. What reasons are annexed to the third commandment? The reasons annexed to the third commandment, in these words, “The Lord thy God,” and “for the Lord will not hold him guiltless that taketh His name in vain” are, because He is the Lord and our God, therefore His name is not to be profaned or any way abused by us; especially because He will be so far from acquitting and sparing the transgressors of this commandment, as that He will not suffer them to escape His righteous judgment, albeit many such escape the censures and punishments of men.
115. What is the fourth commandment? The fourth commandment is, Remember the sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor 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.
116. What is required in the fourth commandment? The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as He hath appointed in His Word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian Sabbath, and in the New Testament called The Lord’s Day.
117. How is the Sabbath or the Lord’s Day to be sanctified? The Sabbath or Lord’s Day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose, and seasonably to despatch our worldly business, that we may be the more free and fit for the duties of that day.
118. Why is the charge of keeping the Sabbath more specially directed to governors of families and other superiors? The charge of keeping the Sabbath is more specially directed to governors of families and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.
119. What are the sins forbidden in the fourth commandment? The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.
120. What are the reasons annexed to the fourth commandment, the more to enforce it? The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for Himself, in these words, Six days shalt thou labor and do all thy work: from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God: from the example of God, who _in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: _and from that blessing which God put upon that day, not only in sanctifying it to be a day for His service, but in ordaining it to be a means of blessing to us in our sanctifying it, Wherefore the Lord blessed the sabbath-day and hallowed it.
121. Why is the word remember set in the beginning of the fourth commandment? The word remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it; and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgement of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with His instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.
122. What is the sum of the six commandments which contain our duty to man? The sum of the six commandments which contain our duty to man, is, to love our neighbor as ourselves, and to do to others what we would have them to do to us.
123. Which is the fifth commandment? The fifth commandment is, Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.
124. Who are meant by father and mother in the fifth commandment? By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.
125. Why are superiors styled father and mother? Superiors are styled father and mother, both to teach them in all duties towards their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.
126. What is the general scope of the fifth commandment? The general scope of the fifth commandment is the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals. 127. What is the honor that inferiors owe to their superiors? The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defense and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.
128. What are the sins of inferiors against their superiors? The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.
129. What is required of superiors towards their inferiors? It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and, by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves, and so to preserve that authority which God hath put upon them.
130. What are the sins of superiors? The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or in any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.
131. What are the duties of equals? The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each other’s gifts and advancement, as their own.
132. What are the sins of equals? The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping pre-eminence one over another.
133. What is the reason annexed to the fifth commandment, the more to enforce it? The reason annexed to the fifth commandment in these words, that thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.
134. Which is the sixth commandment? The sixth commandment is, Thou shalt not kill.
135. What are the duties required in the sixth commandment? The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreation; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild, and courteous speeches and behavior: forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.
136. What are the sins forbidden in the sixth commandment? The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words; oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.
137. Which is the seventh commandment? The seventh commandment is, Thou shalt not commit adultery.
138. What are the duties required in the seventh commandment? The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in all our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.
139. What are the sins forbidden in the seventh commandment? The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks; impudent or light behavior; immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life; undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancing, stage plays; all other provocations to, or acts of uncleanness, either in ourselves or others.
140. Which is the eighth commandment? The eighth commandment is, Thou shalt not steal.
141. What are the duties required in the eighth commandment? The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to every one His due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections, concerning worldly goods; a provident care and study to get, keep, use, and dispose of those things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary law-suits, and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.
142. What are the sins forbidden in the eighth commandment? The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving any thing that is stolen; fraudulent dealing; false weights and measures; removing landmarks; injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression; extortion; usury; bribery; vexatious lawsuits; unjust inclosures and de-p-redation; engrossing commodities to enhance the price, unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all others ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.
143. Which the ninth commandment? The ninth commandment is, Thou shalt not bear false witness against thy neighbor.
144. What are the duties required in the ninth commandment? The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own: appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of good report, and unwillingness to admit of an evil report, concerning them; discouraging tale-bearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; study and practising of whatsoever things are true, honest, lovely, and of good report.
145. What are the sins forbidden in the ninth commandment? The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence; suborning false witnesses; wittingly appearing and pleading for an evil cause; out-facing and overbearing the truth; passing unjust sentence; calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery; concealing the truth; undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful and equivocal expressions, to the prejudice of truth or justice; speaking untruth, lying, slandering, backbiting, detracting, tale-bearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defence; evil suspicion; envying or grieving at the deserved credit of any, endeavouring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt; fond admiration; breach of lawful promises; neglecting such things as are of good report; and practicing or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.
146. Which is the tenth commandment? The tenth commandment is, 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 anything that is thy neighbor’s. 147. What are the duties required in the tenth commandment? The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.
**148. What are the sins forbidden in the tenth commandment? ** The sins forbidden in the tenth commandment are, discontentment with our own estate; envying, and grieving at the good of our neighbor, together with all inordinate motions and affections to anything that is his.
149. Is any man able perfectly to keep the commandments of God? No man is able, either of Himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed.
150. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God? All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.
151. What are those aggravations that make some sins more heinous than others? Sins receive their aggravations,

1. From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others.
2. From the parties offended: if immediately against God, His attributes, and worship; against Christ, and His grace; the Holy Spirit, His witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them or any other, and the common good of all or many.
3. From the nature and quality of the offense: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but break forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, wilfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance.
4. From circumstances of time and place: if on the Lord’s day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.

152. What doth every sin deserve at the hands of God? Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against His righteous law, deserveth His wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.
153. What doth God require of us, that we may escape His wrath and curse due to us by reason of the transgression of the law? That we may escape the wrath and curse of God due to us by reason of the transgression of the law, He requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of His mediation.
154. What are the outward means whereby Christ communicates to us the benefits of His mediation? The outward and ordinary means whereby Christ communicates to His church the benefits of His mediation, are all His ordinances; especially the Word, sacraments, and prayer: all which are made effectual to the elect for their salvation.
155. How is the Word made effectual to salvation? The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to His image, and subduing them to His will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.
156. Is the Word of God to be read by all? Although all are not to be permitted to read the Word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy Scriptures are to be translated out of the original into vulgar languages.
157. How is the Word of God to be read? The holy Scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very Word of God; and that He only can enable us to understand them; with desire to know, believe, and obey, the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.
158. By whom is the Word of God to be preached? The Word of God is to preached only by such as are sufficiently gifted, and also duly approved and called to that office.
159. How is the Word of God to be preached by those that are called thereunto? They that are called to labor in the ministry of the Word are to preach sound doctrine, diligently, in season, and out of season; plainly, not in the enticing words of man’s wisdom but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of His people; sincerely, aiming at His glory, and their conversion, edification, and salvation.
160. What is required of those that hear the Word preached? It is required of those that hear the Word preached, that they attend upon it with diligence, preparation, and prayer; examine what they hear by the Scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the Word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.
161. How do the sacraments become effectual means of salvation? The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered; but only by the working of the Holy Ghost, and the blessing of Christ by whom they are instituted.
162. What is a sacrament? A sacrament is an holy ordinance instituted by Christ in His church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of His mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.
163. What are the parts of a sacrament? The parts of a sacrament are two: the one, an outward and sensible sign used according to Christ’s own appointment; the other, an inward and spiritual grace thereby signified.
164. How many sacraments hath Christ instituted in His church under the New Testament? Under the New Testament Christ hath instituted in His church only two sacraments, baptism and the Lord’s Supper.
165. What is baptism? Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into Himself, of remission of sins by His blood, and regeneration by His Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.
166. Unto whom is baptism to be administered? Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to Him; but infants descended from parents, either both or but one of them professing faith in Christ, and obedience to Him, are in that respect, within the covenant, and to be baptized.
167. How is our baptism to be improved by us? The needful but much neglected duty of improving our baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others, by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of the baptism and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.
168. What is the Lord’s Supper? The Lord’s Supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, His death is shewed forth; and they that worthily communicate feed upon His body and blood, to their spiritual nourishment and growth in grace; have their union and communion with Him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.
169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord’s Supper? Christ hath appointed the ministers of His Word, in the administration of this sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and His blood shed, for them.
170. How do they that worthily communicate in the Lord’s Supper feed upon the body and blood of Christ therein? As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s Supper; and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord’s Supper, do therein feed upon the body and blood of Christ, not after a corporal or carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of His death.
171. How are they that receive the sacrament of the Lord’s Supper to prepare themselves before they come unto it? They that receive the sacrament of the Lord’s Supper, are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ; of their sins and wants; of the truth and measure of their knowledge, faith, repentance, love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.
172. May one who doubteth of His being in Christ, or of His due preparation, come to the Lord’s Supper? One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s Supper, may have true interest in Christ, though he be not yet assured thereof; and in God’s account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s Supper, that he may be further strengthened.
173. May any who profess the faith, and desire to come to the Lord’s Supper, be kept from it? Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s Supper, may and ought to be kept from that sacrament, by the power which Christ hath left in His church, until they receive instruction, and manifest their reformation.
174. What is required of them that receive the sacrament of the Lord’s Supper in the time of the administration of it? It is required of them that receive the sacrament of the Lord’s Supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on His death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on Him by faith, receiving of His fullness, trusting in His merits, rejoicing in His love, giving thanks for His grace; in renewing of their covenant with God, and love to all the saints.
175. What is the duty of Christians, after they have received the sacrament of the Lord’s Supper? The duty of Christians, after they have received the sacrament of the Lord’s Supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfill their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see that they have failed in either, they are to be humbled, and to attend upon it afterward with more care and diligence.
176. Wherein do the sacraments of baptism and the Lord’s Supper agree? The sacraments of baptism and the Lord’s Supper agree, in that the author of both is God; the spiritual part of both is Christ and His benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel and by none other; and to be continued in the church of Christ until His second coming.
177. Wherein do the sacraments of baptism and the Lord’s Supper differ? The sacraments of baptism and the Lord’s Supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord’s Supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in Him, and that only to such as are of years and ability to examine themselves.
178. What is prayer? Prayer is an offering up of our desires unto God, in the name of Christ, by the help of His Spirit; with confession of our sins, and thankful acknowledgment of His mercies.
179. Are we to pray unto God only? God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to Him alone, and to none other.
180. What is it to pray in the name of Christ? To pray in the name of Christ is, in obedience to His command, and in confidence on His promises, to ask mercy for His sake; not by bare mentioning of His name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and His mediation.
181. Why are we to pray in the name of Christ? The sinfulness of man, and His distance from God by reason thereof, being so great, as that we can have no access into His presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but His only.
182. How doth the Spirit help us to pray? We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces, which are requisite for the right performance of that duty.
**183. For whom are we to pray? ** We are to pray for the whole church of Christ upon earth; for magistrates and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.
184. For what things are we to pray? We are to pray for all things tending to the glory of God, the welfare of the church, our own or others’ good; but not for anything that is unlawful.
185. How are we to pray? We are to pray with an awful apprehension of the majesty of God, and deep sense of our unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon Him, with humble submission to His will.
186. What rule hath God given for our direction in the duty of prayer? The whole Word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught His disciples, commonly called The Lord’s prayer.
187. How is the Lord’s prayer to be used? The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.
188. Of how many parts doth the Lord’s prayer consist? The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.
189. What doth the preface of the Lord’s prayer teach us? The preface of the Lord’s prayer (contained in these words, Our Father which art in heaven) teacheth us, when we pray, to draw near to God with confidence of His fatherly goodness, and our interest therein; with reverence, and all other child-like dispositions, heavenly affections, and due apprehensions of His sovereign power, majesty, and gracious condescension: as also, to pray with and for others.
190. What do we pray for in the first petition? In the first petition (which is, Hallowed be thy name) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by His grace enable and include us and others to know, to acknowledge, and highly to esteem Him, His titles, attributes, ordinances, Word, works, and whatsoever He is pleased to make Himself known by; and to glorify Him in thought, word, and deed: that He would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to Him; and by His overruling providence, direct and dispose of all things to His own glory.
191. What do we pray for in the second petition? In the second petition, (which is, Thy Kingdom come) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrates; that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up those that are already converted: that Christ would rule in our hearts here, and hasten the time of His second coming, and our reigning with Him forever: and that He would be pleased so to exercise the kingdom of His power in all the world, as may best conduce to these ends.
192. What do we pray for in the third petition? In the third petition, (which is, Thy will be done in earth, as it is in heaven) acknowledging that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against His Word, to repine and murmur against His providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by His Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by His grace make us able and willing to know, do, and submit to His will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.
193. What do we pray for in the fourth petition? In the fourth petition, (which is, Give us this day our daily bread) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may of His free gift, and as to His fatherly wisdom shall seem best, enjoy a competent portion of them, and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.
194. What do we pray for in the fifth petition? In the fifth petition, (which is, Forgive us our debts, as we forgive our debtors) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction of that debt: we pray for ourselves and others, that God of His free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in His beloved, continue His favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offences.
195. What do we pray for in the sixth petition? In the sixth petition, (which is, And lead us not into temptation, but deliver us from evil) acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations; but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all His people may by His providence be kept from being tempted to sin; or, if tempted, that by His Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil forever.
196. What doth the conclusion of the Lord’s prayer teach us? The conclusion of the Lord’s prayer, (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.) teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God: and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as He is able and willing to help us, so we by faith are emboldened to plead with Him that He would, and quietly to rely upon Him, that He will fulfill our requests. And, to testify this our desire and assurance, we say, Amen.

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信仰告白 Confession

• 西敏斯特信仰告白 The Westminster Confession of Faith
  

教理問答 Catechisms

• 西敏斯特大要理問答  The Westminster Larger Catechism
  
• 西敏斯特小要理問答 The Westminster Shorter Catechism
  

信經 Creeds

• 使徒信經 Apostles' Creed
• 尼西亞信經 Nicene Creed
• 迦克頓信經 Chalcedonian Definition

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