I. The Doctrines of Faith

Q1. What is the chief end of man?

It is to know God his Creator.

Q2. What reason have you for this answer?

Because God has created us, and placed us in this world, that he may be glorified in us. And it is certainly right, as he is the author of our life, that it should advance his glory.

Q3. What is the chief good of man?

It is the same thing.

Q4. Why do you account the knowledge of God, the chief good?

Because without it, our condition is more miserable than that of any of the brute creatures.

Q5. From this then we clearly understand, that nothing more unhappy can befall man than not to glorify God.

It is so.

Q6. What is the true and correct knowledge of God?

When he is so known, that the honour, which is his due, is rendered to him.

Q7. What is the true method of rendering him due honour?

It is to put our whole trust in him; to serve him by obedience to his will, all our life; to call upon him in all our necessities, seeking in him salvation, and every good thing which can be desired; and finally, to acknowledge, both in the heart and with the mouth, that he is the sole author of all blessings.

Q8. But that we may discuss these things in order, and explain them more fully: Which is the first head of your division?

That we should place our whole confidence in God.

Q9. How is that to be done?

By acknowledging him, Almighty and perfectly good.

Q10. Is this sufficient?

By no means.

Q11. Why not?

Because we do not deserve that he should exert his power for our assistance, or manifest his goodness for our benefit.

Q12. What more is needful?

That each one of us be fully convinced that God loves him, and that he is willing to be to him a Father and a Saviour.

Q13. But how will that be evident to us?

Truly from his word, in which he declares to us his mercy, and testifies his love for us, in Christ.

Q14. The foundation and beginning of confidence in God is then, the knowledge of him in Christ?

Entirely.

Q15. Now I would hear from you, in a few words, the sum of this knowledge?

It is contained in the Confession of Faith, or rather Formula of Confession, which all Christians have always held in general among themselves. It is commonly called the Symbol of the Apostles, which has been received from the beginning of the Church among all the pious; and which was either taken from the mouth of the Apostles, or faithfully collected from their writings.

Q16. Repeat it.

I believe in God the Father Almighty, Maker of Heaven and earth: and in Jesus Christ, his only Son, our Lord; who was conceived by the Holy Ghost, born of the virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into Hell; the third day he arose from the dead; ascended into Heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the living and the dead. I believe in the Holy Ghost: the Holy Catholick Church: the communion of Saints: the forgiveness of sins: the resurrection of the body, and the life everlasting. Amen.

Q17. That each head may be understood, into how many parts shall we divide this Confession?

Into four principal ones.

Q18. What are they?

The first respects God, the Father: the second, Jesus Christ, his Son, which embraces also the whole subject of man's redemption: the third, the Holy Spirit: and the fourth, the Church, and the benefits of God towards it.

Q19. Since there is but one God, why do you name three; the Father, the Son, and the Holy Spirit?

Because, in the one substance of God, we must consider the Father, as the beginning and origin or first cause of all things; then the Son, who is his eternal wisdom; and lastly the Holy Spirit, as the power of God, spread abroad through all things, which yet perpetually dwells in him.

Q20. You mean then, that there is no absurdity, although we determine that these three distinct persons are in the one Godhead; and that God is not therefore divided.

It is so.

Q21. Recite the first part of the Creed.

I believe in God the Father Almighty, Creator of Heaven and Earth.

Q22. Why do you call him, Father?

Chiefly as it respects Jesus Christ, who is the eternal word of God begotten of him from eternity; and sent into this world and declared to be his Son. From hence also we understand, that since God is the Father of Jesus Christ, he is a Father to us also.

Q23. In what sense do you give him the name of Almighty?

Not in this manner, that he should have power and not exercise it; but that he holds all things under his hand and management; to govern the world by his Providence; to order it after his own will; and to command all creatures as it pleaseth him.

Q24. You do not then imagine an idle power of God; but you consider him to be one, who has always a hand prepared for operation, so that nothing is done but by him and his appointment.

It is so.

Q25. Why do you add, Maker or Creator of Heaven and Earth?

In as much as he has made himself known to us by his works; in which also he is to be sought by us. For our understandings are not capable of comprehending his essence. The world itself, therefore, is as it were a glass, in which we may discern him as far as it is for our benefit to know him.

Q26. By heaven and earth, do you not understand the whole creation?

Yes, truly. These two words include all things that exist in heaven and in earth.

Q27. But why do you call God Creator only, since it is much more excellent to guard and preserve the Creation in its order, than to have once created?

It is not indeed so much as intimated, by this expression, that God at once created his works, so that he might cast off the care of them afterwards; but it is rather to be accounted, that as he framed the world in the beginning, so he still preserves it; and that the earth and all other things abide, only as they are preserved by his power and management. Besides, as he upholds all things by his hand, it is evident that he is the supreme Moderator and Lord of all. Since then he is the Creator of heaven and earth, it becomes us to understand him to be the One, who by his wisdom, power, and goodness, governs the whole course and order of nature; who is alike the author of the rain and the drouth, of the hail and other tempests, and of fair weather; who makes the earth fruitful by his bounty, and by withdrawing his hand, again renders it barren; from whom alike come health and disease; to whose dominion, all things are subject, and to whose will, all things are obedient.

Q28. What then shall I think of devils and wicked men? Shall I say that these also are in subjection to him?

Although God doth not influence them by his Spirit; yet he restrains them by his power, as with a bridle, that they cannot move themselves, except as he permits.—Moreover, he makes them the servants of his will, so that they are constrained to pursue, unwillingly and without their intention, his pleasure.

Q29. What benefit do you derive from the knowledge of this subject?

Very great. For it would go ill with us, if any thing was permitted to devils and wicked men, without the will of God. In that case, knowing ourselves exposed to their perverseness, the tranquillity of our minds would be destroyed. But now we rest in safety, believing them to be curbed by the will of God, and held in by restraint, so that they can do nothing but by his permission and especially since God presents himself to us as our guardian and defender.

Q30. Now let us proceed to the second part.

That is—To believe in Jesus Christ, his only Son, our Lord.

Q31. What is summarily contained in this?

That the Son of God is our Saviour; and at the same time it explains the manner in which he has redeemed us from death, and obtained life for us.

Q32. What is the meaning of the name, Jesus, by which you call him.

That name in Greek signifies Saviour. The Latins have no proper name, by which its force can be well expressed. Therefore the word Saviour was commonly received. Besides, the Angel gave this appellation to the Son of God by the command of God himself.

Q33. Is this of any more weight, than if men had given it to him?

Altogether: For since God would have him so called he must of necessity be truly what he is called.

Q34. What then does the word, Christ, signify?

By this title, his office is still better expressed. For it signifies, that he was anointed, for a Prophet, Priest, and King.

Q35. How do you know that?

Because the Scriptures apply anointing to these three uses; and also often ascribe to Christ, these three offices, which we mentioned.

Q36. With what kind of oil was he anointed?

Not with visible; not with such as was used in the consecration of ancient Kings, Priests, and Prophets, but with more excellent: That is by the grace of the Holy Spirit, which is the substance represented by that external anointing.

Q37. What is the nature of that kingdom of his, of which you speak?

It is spiritual, as it is governed by the word and Spirit of God; which bring with them righteousness and life.

Q38. What is the nature of his Priesthood?

It is the office and prerogative of standing in the presence of God, for obtaining his favour, and for appeasing his wrath, by the oblation of a sacrifice, which is acceptable to him.

Q39. In what sense, do you call Christ a Prophet?

Because when he came into the world, he declared himself the Ambassador of the Father, and the Interpreter of his will among men. And for this purpose, that having fully explained the will of the Father, he might put an end to all revelations and prophecies.

Q40. But do you receive any benefit from this?

Truly all these things have no other object, but our good. For Christ was endowed with those things of the Father that he might impart them to us, and that we all might partake of his fulness.

Q41. Explain this to me a little more fully.

He was filled with the Holy Spirit; and enriched with all the fulness of its gifts, that he might impart them to us, and to each one, according to the measure, which the Father knew to be expedient for us. Thus from him, as the one only fountain, we draw whatever we have of spiritual good.

Q42. What does his kingly office profit us?

By it we are enabled to live pious and holy lives in liberty of conscience; are endowed with his spiritual riches; and also armed with that power which enables us to overcome the flesh, the world, sin, and the devil, those perpetual enemies of our souls.

Q43. What purpose does the Priesthood of Christ answer?

Chiefly as by this means, he is our Mediator, who reconciles us to the Father; and also that a way is opened for us to the Father, that we may come into his presence with confidence, and offer ourselves and all that is ours to him for a sacrifice. And hence, you may understand in what manner he makes us his, by his Priesthood.

Q44. The prophetic office still remains?

As the office of master was bestowed upon the Son of God for his people; the end is that he might illuminate them in the true knowledge of the Father, instruct them in the truth, and make them the family-disciples of God.

Q45. This then is the conclusion of all you have said: The name, Christ, comprehends three offices, which the Father conferred on the Son, that he might abundantly communicate their power and fruit unto his own.

It is so.

Q46. Why do you call him the only Son of God, since God distinguishes us all, by that appellation?

Because, if we are the sons of God, we have it not from nature; but only from grace and adoption, does God hold us in that condition. But the Lord Jesus, who is begotten of the substance of the Father, and is of the same essence with him, is by the best right called the only Son of God; since he alone is so, by nature.

Q47. You understand, then, that this honour is due to him by the right of nature, and is personally his own; but it is communicated to us by gratuitous kindness, in as much as we are his members.

Entirely. Therefore in respect to this communication, he is called the first born among many brethren.

Q48. In what sense do you understand him to be our Lord?

As he is appointed by the Father, that he might have us under his dominion; that he should administer the kingdom of God in heaven and on earth, and should be the head of angels, and of believers.

Q49. What is meant by that which follows?

It shows the manner in which the Son is anointed by the Father, that he should be our Saviour; namely, that having taken our flesh, he performed all those things which were necessary for our salvation, as they have been here declared.

Q50. What do you mean by these two sentences: Who was conceived of the Holy Ghost, born of the Virgin Mary?

That he was formed by the miraculous and secret power of the Holy Spirit, in the womb of the Virgin, of her substance, that he should be the true seed of David, as was foretold by the Prophets.

Q51. Was it then needful that he should put on our flesh?

Certainly, because it was necessary that man's disobedience to God should be expiated also in human nature. Nor indeed otherwise would he have been our Mediator, to accomplish the reconciliation of men with God.

Q52. You say then that it behoved Christ to be made man, so that, as in our person, he might fulfil the office of our Saviour.

So I think; for it is necessary for us to recover in him, whatever is wanting in ourselves; which cannot otherwise be done.

Q53. But why was his generation effected by the Holy Spirit, and not rather in the common and usual manner?

In as much as the seed of man is wholly corrupted, it became the office of the Holy Spirit to interpose in the generation of the Son of God, lest he should be affected by that contagion, and that he might be endowed with the most perfect purity.

Q54. Hence then we learn, that he who is to sanctify others should be free from every blemish, endowed from the womb with original purity, entirely consecrated to God, and undefiled with any corruption of the human race.

So I understand it.

Q55. Why do you pass immediately from his birth to his death, omitting the whole history of his life?

Because the Creed here treats only of those points which are the chief things of our redemption, and which contain in them as it were, its substance.

Q56. But why do you not say, in one word, that he was dead, without adding, the name of Pontius Pilate, under whom he suffered?

That not only respects the truth of the history, but proves also, that his death was inflicted by a judicial sentence.

Q57. Explain this more fully.

He died that he might bear the punishment due to us, and in this manner deliver us from it. But as we all, as we were sinners, were exposed to the judgment of God, that he might suffer it in our stead, he was pleased to place himself before an earthly judge, and to be condemned by his mouth, so that we might be absolved before the throne of the heavenly Judge.

Q58. But Pilate pronounced him innocent, therefore he was not condemned as a malefactor.

It becomes us to observe both these points. For thus the judge gives the testimony of his innocence, that it might be witnessed, that he suffered not for his own sins, but for ours; yet, at the same time, he was condemned, in solemn form, by the same sentence, that it might be manifest, that by undergoing, as our substitute, the punishment which we merited, he might deliver us from it.

Q59. It is well said. For if he had been a sinner, he would not have been a fit surety for suffering the punishment of the sins of others. Yet that his condemnation might be accounted to us for absolution, it became him to be numbered among malefactors.

So I understand it.

Q60. As to his being crucified, has this any thing of more moment, than if he had suffered any other kind of death?

Yes, as the Apostle informs, when he says, That he was hanged on a tree, that by bearing our curse in himself, we might be delivered from it. For that kind of death was accursed of God.

Q61. What? Is not reproach fixed on the Son of God, when he is said to be subjected to a curse, even in the sight of God?

By no means; for by receiving it, he abolished it: nor did he cease, at that time, to be blessed, when he enriched us with his benefits.

Q62. Proceed.

Since death was a punishment laid upon man, on account of sin, the Son of God endured it, and by enduring conquered it. And that it might be more fully manifested, that he endured a real death, he would be placed in a tomb, like other men.

Q63. But it does not appear that we derive any advantage from this victory, since we all die.

That is no objection; for death is nothing now to believers, but a passage to a better life.

Q64. Hence it follows, that death is no more to be dreaded as a formidable thing; but we must follow Christ our Leader with an intrepid mind, who, as he did not himself perish in death, will not suffer us to perish.

So we must do.

Q65. What is to be understood, as to what is immediately added concerning his descent into hell?

That he not only suffered a natural death, which is the separation of soul and body, but also the pains of death; as Peter calls them: and by this phrase I understand those dreadful agonies, by which his soul was straitened.

Q66. Relate to me the cause and manner of this suffering.

As he placed himself before the tribunal of God, that he might make satisfaction for sinners, it became him to be tortured with horrible distress of soul, as if he was forsaken of God—nay as if he was hated of God. He was in these pains, when he cried to his Father, MY GOD, MY GOD, WHY HAST THOU FORSAKEN ME!

Q67. Was the Father then displeased with him?

By no means; but he exercised this severity towards him, that it might be fulfilled which was spoken by Isaiah the Prophet— "He was wounded for our transgressions, he was bruised for our iniquities."

Q68. Since he is God, how could he be seized with this kind of horror, as if he was forsaken of God?

We must consider that he was reduced to this necessity, according to the affections of his human nature. And that this might be done, his Divinity in the mean time retired, that is, did not exert its power.

Q69. But how, again, can it be, that Christ, who is the Saviour of the world, should be subjected to this condemnation.

He did not so submit to it as to remain under it. For he was not so seized by those horrors, which have been mentioned, as to be overcome by them, but rather struggling with the power of hell, he subdued and destroyed it.

Q70. Hence we learn, what is the difference between the torment of conscience, which he sustained, and that by which sinners are tortured, who are pursued by the hand of an offended God. For what in him was temporary, in them is eternal; and what in him was only the piercing of a needle's point, is in them a deadly sword wounding to the heart.

So it is. For the Son of God, in the midst of these pains, did not cease to hope in the Father; but sinners, condemned by the judgment of God, rush into desperation, rage against him, and press on even to open blasphemies.

Q71. Are we able to learn from hence, what fruit believers derive from the death of Christ?

Yes. And first, we perceive him to be a sacrifice, by which he expiated our sins before God; and thus the wrath of God being appeased, he brought us back into favour with him. Secondly, that his blood is a fountain, in which our souls are purged from all pollution. Lastly, that by his death our sins are so blotted out, that they shall not come into remembrance before God; and thus the hand writing, which held us as guilty, is erased and abolished.

Q72. Does the death of Christ bring no other benefit to us?

Yes truly. For by its efficacy (if indeed we are the true members of Christ) our old man is crucified; the body of sin is so destroyed, that the depraved lusts of the flesh reign no more in us.

Q73. Proceed to other things.

It follows—The third day he arose again from the dead. By which he proved himself, the conqueror of sin and death.—For by his resurrection, he swallowed up death, broke the bonds of Satan, and reduced his whole power to nothing.

Q74. How manifold are the benefits which we derive from his resurrection?

Three fold. By it, righteousness is obtained for us: It is a sure pledge of our resurrection to a glorious immortality: And by its power, we are even now raised to newness of life, that we may live in pure and holy obedience to the will of God.

Q75. Let us attend to the next point.

He ascended into Heaven.

Q76. Did he so ascend into heaven, that he is no more on earth?

Yes truly. For after he had finished all those things, commanded him of his Father, and which were requisite for our salvation, there was no occasion why he should be longer conversant on earth.

Q77. What benefit do we derive from this ascension?

The fruit is two fold. For in as much as Christ has entered into heaven in our name, as he descended to the earth for our sakes, he has opened to us also that door, which, on account of sin, was before shut. Secondly, he appears in the presence of God, as our Intercessor and Advocate.

Q78. But has he, by ascending to heaven, so departed, as to be no more with us?

By no means. For he promised, that he would be with us even to the end of the world.

Q79. But by his dwelling with us, are we to understand his bodily presence?

No. For the manner in which his body is received into heaven, is one thing; and the presence of his power which is diffused every where, is another.

Q80. In what sense do you say that he sits at the right hand of God the Father?

These words signify, that the Father has given to him the dominion of heaven and earth, that he should govern all things.

Q81. What do you understand by this right hand and by this sitting?

It is a similitude taken from earthly Princes, who are accustomed to place, at their right hand, those who act as their ministers.

Q82. Do you mean the same thing, as that which Paul declares: viz. That Christ is constituted head over all things to the Church, and being exalted above all principalities, he hath obtained a name which is above every name.

Yes, it is so.

Q83. Let us pass to that which follows.

From thence he shall come to judge the quick and the dead. The meaning of which words is, that he will as openly come from heaven, to judge the world, as he was seen to ascend into heaven.

Q84. As the day of judgment will not be till the end of the world, how do you say that there will be some of mankind remaining; as it is appointed unto all men once to die.

Paul answers this question, when he says that those who are then alive shall be made new by a sudden change, that the corruption of the flesh being put off, they may put on incorruption.

Q85. You understand then that this change will be the same to them, as death; as it will be the abolishing of the first nature, and the beginning of a new life.

So I understand it.

Q86. May not our minds receive consolation from this, that Christ is one day to be the Judge of the world?

Yes, singular consolation. For by this we certainly know that he will come, for our salvation.

Q87. We should not then so fear this judgment, as to have it fill us with dread.

By no means. For we shall then stand before the tribunal of the Judge, who is also our Advocate; and who will receive us into his confidence and charge.

Q88. Let us now come to the third part.

That is concerning Faith in the Holy Spirit.

Q89. Of what use is that to us?

Truly in this respect, that we may know, that as God has redeemed and saved us by his Son, so he will make us partakers of this redemption and salvation by the Holy Spirit.

Q90. In what manner?

In as much as we have cleansing by the blood of Christ; so it is necessary, that our consciences be sprinkled with it, that they may be purified.

Q91. This requires a more clear exposition.

I understand, that the Holy Spirit, dwelling in our hearts, operates so that we may experience the power of Christ. For it is by the illumination of the Holy Spirit that we understand the benefits we derive from Christ; by his persuasion they are sealed in our hearts; and he prepares in us a place for them; he also regenerates us and makes us new creatures. Therefore, whatever gifts are offered us in Christ, we receive by the power of the Spirit.

Q92. Let us proceed.

The fourth part follows in which we profess to believe in the Holy Catholick Church.

Q93. What is the Church?

The body and society of believers, whom God has predestinated unto eternal life.

Q94. Is this article necessary to be believed?

Yes, truly, unless we would render the death of Christ without effect, and account all that we have said, for nothing. For this is the sole purpose of all, that there should be a Church.

Q95. You understand then, that the cause of salvation has been hitherto treated of, and its foundation shown, when you explained, that we were received into the favour of God, by the merits and intercession of Christ; and that this grace is confirmed in us by the power of the Holy Spirit. But now the effect of all these is to be unfolded, so that from the very subject itself, Faith may be more firmly established.

It is so.

Q96. But why do you call the Church Holy?

Because those whom God elects, he justifies, and purifies in holiness and innocence of life, to make his glory shine forth in them. And this is what Paul means, when he says, that Christ sanctified the Church, which he redeemed, that it might be glorious and pure from every spot.

Q97. What do you mean by the epithet Catholick or universal?

By that we are taught, that as there is one head of all believers, so it becomes all to be united in one body, that there may be one Church and no more, spread throughout all the world.

Q98. What is the meaning of what is next added, the communion of saints?

This is laid down, to express more clearly the unity which is among the members of the Church. At the same time, it intimates, that whatever benefits God bestows on the Church, respect the common good of all, as all have a communion among themselves.

Q99. But is this holiness, which you attribute to the Church, already perfect.

Not yet, not so long, indeed, as it is militant in this world. For it will always labour under infirmities; nor will it ever be entirely purified from the remains of corruption, until it shall be completely united to Christ its head, by whom it is sanctified.

Q100. Can this Church be otherwise known, than as it is discerned by Faith?

There is indeed a visible Church of God, which he has designated to us by certain signs and tokens; but we now treat expressly of the congregation of those, whom he has elected to salvation. But this is neither known by signs, nor at any time discerned by the eyes.

Q101. What article follows next?

I believe the forgiveness of sins.

Q102. What does the word forgiveness signify?

That God, by his gratuitous goodness, will pardon and remit the sins of believers, so that they shall neither come into judgment, nor have punishment exacted of them.

Q103. Hence it follows, that we can by no means merit, by personal satisfactions, that pardon of sins, which we obtain from the Lord.

It is true. For Christ alone, by suffering the penalty, has finished the satisfaction. As to ourselves, we have nothing at all, which we can offer to God as a compensation; but we receive the benefit of pardon from his pure goodness and liberality.

Q104. Why do you connect forgiveness of sins with the Church?

Because no one obtains it, only as he is first united to the people of God, and perseveringly cherishes this union with the body of Christ even to the end; and in that manner gives evidence, that he is a true member of the Church.

Q105. By this rule you determine, that there is no condemnation or destruction, except to those who are without the Church?

It is so. For from those who make a separation from the body of Christ, and by factions destroy its unity, all hope of salvation is cut off, in so far as they continue in this separation.

Q106. Recite the last article.

I believe the resurrection of the body, and the life everlasting.

Q107. For what purpose is this article of Faith put in the Confession?

To admonish us that our happiness is not to be placed in this world. The knowledge of this has a twofold advantage and use. By it we are taught, first, that this world is to be passed through by us, merely as strangers—that we may think continually of our departure, and not suffer our hearts to be entangled with earthly anxieties. And secondly, that we should not, in the mean time, despair in our minds, but patiently wait for those things which are as yet hidden and concealed from our eyes, being the fruits of grace, laid up for us in Christ, until the day of revelation.

Q108. What will be the order of this resurrection?

Those who were before dead will receive the same bodies in which they dwelt on earth; but endowed with a new quality, that is, to be no more obnoxious to death and corruption. But those who shall be living at that day, God will marvellously raise up with a sudden change.

Q109. But will it be common at once to the just and the unjust?

There will be one resurrection of all; but the condition will be different: Some will be raised to salvation and glory; others to condemnation, and final misery.

Q110. Why then is eternal life spoken of, in the Creed and no mention made of the wicked?

Because nothing is treated of in that summary but what relates to the consolation of pious minds: Therefore, those blessings only are considered which the Lord has prepared for his servants. For this reason nothing is said about the condition which awaits the wicked, whom we know to be aliens from the kingdom of God.

Q111. Since we hold the foundation on which Faith depends, it will be easy to infer from thence the definition of true Faith.

It is so, and thus we may define it—Faith is the certain and stable knowledge of the paternal benevolence of God towards us, according to his testimony in the Gospel; that he will be to us, for the sake of Christ, a Father and a Saviour.

Q112. Do we obtain that of ourselves, or do we receive it from God?

The scriptures teach us, that it is the special gift of God, and experience confirms the testimony.

Q113. Inform me what experience.

Truly, our understandings are too weak to comprehend that spiritual knowledge of God, which is revealed to us by Faith; and our hearts have too strong a propensity to distrust God, and to put a perverse confidence in ourselves or the creatures, for us to submit to him of our own mere motion. But the Holy Spirit makes us capable, by his own illumination, of understanding those things, which would otherwise very far exceed our capacity, and forms in us a sure persuasion, by sealing in our hearts the promises of salvation.

Q114. What benefit arises to us from this Faith, when we have once obtained it?

It justifies us before God, and by this justification makes us heirs of eternal life.

Q115. What? Are not men justified by good works, when by living an innocent and holy life, they study to approve themselves to God?

If any one could be found thus perfect, he might well be called just; but since we are all sinners, in many ways guilty before God, that worthiness which may reconcile us to him must be sought by us in some other way.

Q116. But are all the works of men so polluted, and of no value, that they deserve no favour with God?

In the first place, all those things which proceed from us, as they are properly called ours, are polluted, and therefore avail nothing, but to displease God, and be rejected by him.

Q117. You say then, that before we are born again, and created anew by the Spirit of God, we can do nothing but sin; as a corrupt tree brings forth only corrupt fruit.

It is wholly so; for whatever appearance our works may have in the eyes of men, they are altogether evil, as long as the heart is corrupt; at which God especially looks.

Q118. Hence you infer, that we cannot, by any merits of our own, come before God and challenge his favour: but rather, in all our undertakings and pursuits, we expose ourselves to his wrath and condemnation.

So I think. Therefore it is of his mere mercy, and not from any respect to our works, that he freely embraces us in Christ, and holds us accepted, by accounting that righteousness of his, which is accepted by us, as our own; and not imputing our sins unto us.

Q119. In what manner then do you say that we are justified by Faith?

When by a sure confidence of heart, we embrace the promises of the gospel, then we obtain possession of this righteousness.

Q120. You mean this then: That this righteousness is so to be received by Faith as it is offered unto us, of God, in the gospel.

Yes.

Q121. But when God has once embraced us, are not those works acceptable to him, which we do by the influence of the Holy Spirit?

They please him so far as he freely renders them worthy by his own favour; but not from the merit of their own worthiness.

Q122. But since they proceed from the Holy Spirit, do they not merit his acceptance?

No, because they have always some mixture of pollution from the infirmity of the flesh, by which they are defiled.

Q123. Whence then, and in what way, do they become pleasing to God?

It is Faith alone which renders them acceptable: then we may rest assuredly on this confidence, that they shall not come to the sentence of the last trial, as God will not examine them by the rule of his severity; but covering their impurities and spots, by the purity of Christ, he will account them as if they were perfect.

Q124. Shall we understand from thence, that a Christian is justified by his works, after he is called of God, or that he can obtain by their merit, that he should be loved of God, whose love to us is eternal life?

By no means; but let us rather believe what is written, that no man living can be justified before God; and therefore we pray: Enter not into judgment with us.

Q125. Must we then conclude, that the good works of believers are useless.

No, for God has promised a reward to them, both in this world and in the life to come. But this reward proceeds from the gratuitous love of God as from a fountain; as he first embraces us as sons; and then by blotting out the remembrance of our sins, he follows with his favour those things which we do.

Q126. But can that righteousness be separated from good works; so that he who has that may be destitute of these?

This cannot be done. For to believe in Christ is to receive him as he offers himself to us. Now he not only promises to us deliverance from death, and reconciliation with God, but at the same time also, the grace of the Holy Spirit, by which we are regenerated in newness of life. It is necessary that these things be united together, unless we would divide Christ from himself.

Q127. It follows from this, that Faith is the root, from which all good works originate; and cannot, by any means, make us slothful about them.

It is true: And therefore the whole doctrine of the gospel is contained in these two points, Faith and Repentance.

Q128. What is Repentance?

It is a hatred of sin and a love of righteousness, proceeding from the fear of God; leading us to a denial and mortification of the flesh, so that we may give up ourselves to be governed by the Holy Spirit, and perform all the actions of our lives in obedience to the will of God.

Q129. But this last point was, in the division, laid down in the beginning, when you stated the true method of honouring God.

Yes, it was then observed, that the true and legitimate rule of glorifying God, was to obey his will.

Q130. How so?

Because the service which God approves is not that which we may please to feign to ourselves, but that which he has prescribed by his own counsel. That is, of the Ten Commandments of God.