What is the chief end of humanity?
The chief end of humanity is to glorify God, and to enjoy him forever.
Reformed / Presbyterian · 1647
The Westminster Shorter Catechism rendered in clear, modern English. All 107 questions and answers faithfully preserve the original meaning while using contemporary language accessible to today's readers.
The chief end of humanity is to glorify God, and to enjoy him forever.
The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us in how we may glorify and enjoy him.
The Scriptures mainly teach what we are to believe about God and what duty God requires of us.
God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.
There is only one, the living and true God.
There are three persons in the Godhead: the Father, the Son, and the Holy Spirit; and these three are one God, the same in substance, equal in power and glory.
The decrees of God are his eternal purpose, according to the counsel of his will, by which, for his own glory, he has foreordained whatever comes to pass.
God carries out his decrees in the works of creation and providence.
The work of creation is God's making all things from nothing, by the word of his power, in the space of six days, and all very good.
God created humanity male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.
God's works of providence are his most holy, wise, and powerful preserving and governing of all his creatures and all their actions.
When God had created man, he entered into a covenant of life with him, on the condition of perfect obedience, forbidding him to eat of the tree of the knowledge of good and evil, under the penalty of death.
Our first parents, being left to the freedom of their own will, fell from the condition in which they were created, by sinning against God.
Sin is any failure to conform to, or transgression of, the law of God.
The sin by which our first parents fell from the condition in which they were created was their eating the forbidden fruit.
Since the covenant was made with Adam not only for himself but for his descendants, all humanity, descending from him by ordinary generation, sinned in him and fell with him in his first transgression.
The fall brought humanity into a condition of sin and misery.
The sinfulness of the condition into which humanity fell consists in the guilt of Adam's first sin, the lack of original righteousness, and the corruption of our whole nature, which is commonly called original sin, together with all actual transgressions that proceed from it.
All humanity by their fall lost communion with God, are under his wrath and curse, and so are made liable to all the miseries of this life, to death itself, and to the pains of hell forever.
God, having out of his sheer good pleasure, from all eternity, elected some to everlasting life, entered into a covenant of grace to deliver them out of the condition of sin and misery and to bring them into a condition of salvation by a Redeemer.
The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continues to be, God and man in two distinct natures and one person, forever.
Christ, the Son of God, became man by taking to himself a true body and a rational soul, being conceived by the power of the Holy Spirit in the womb of the Virgin Mary and born of her, yet without sin.
Christ, as our Redeemer, carries out the offices of a prophet, of a priest, and of a king, both in his state of humiliation and exaltation.
Christ carries out the office of a prophet by revealing to us, through his Word and Spirit, the will of God for our salvation.
Christ carries out the office of a priest by his once offering up of himself as a sacrifice to satisfy divine justice and reconcile us to God, and by making continual intercession for us.
Christ carries out the office of a king by subduing us to himself, by ruling and defending us, and by restraining and conquering all his and our enemies.
Christ's humiliation consisted in his being born, and that in a lowly condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.
Christ's exaltation consists in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.
We are made to share in the redemption purchased by Christ by the effectual application of it to us by his Holy Spirit.
The Spirit applies to us the redemption purchased by Christ by working faith in us and thereby uniting us to Christ in our effectual calling.
Effectual calling is the work of God's Spirit, by which, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he persuades and enables us to embrace Jesus Christ, freely offered to us in the gospel.
Those who are effectually called share in this life in justification, adoption, and sanctification, and the various benefits that in this life either accompany or flow from them.
Justification is an act of God's free grace in which he pardons all our sins and accepts us as righteous in his sight, only for the righteousness of Christ imputed to us and received by faith alone.
Adoption is an act of God's free grace by which we are received into the number, and have a right to all the privileges, of the sons of God.
Sanctification is the work of God's free grace by which we are renewed in our whole person after the image of God and are enabled more and more to die to sin and live to righteousness.
The benefits that in this life accompany or flow from justification, adoption, and sanctification are: assurance of God's love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance in it to the end.
The souls of believers are at their death made perfect in holiness and immediately pass into glory; and their bodies, being still united to Christ, rest in their graves until the resurrection.
At the resurrection, believers, being raised up in glory, shall be openly acknowledged and acquitted on the day of judgment and made perfectly blessed in the full enjoyment of God for all eternity.
The duty that God requires of us is obedience to his revealed will.
The rule that God first revealed to humanity for obedience was the moral law.
The moral law is summarized in the Ten Commandments.
The summary of the Ten Commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbor as ourselves.
The preface to the Ten Commandments is in these words: "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage."
The preface to the Ten Commandments teaches us that because God is the Lord, and our God and Redeemer, we are therefore bound to keep all his commandments.
The first commandment is: "You shall have no other gods before me."
The first commandment requires us to know and acknowledge God as the only true God, and our God, and to worship and glorify him accordingly.
The first commandment forbids the denying, or not worshipping and glorifying, the true God as God and our God, and the giving of that worship and glory to any other which is due to him alone.
The words "before me" in the first commandment teach us that God, who sees all things, takes notice of and is very displeased with the sin of having any other god.
The second commandment is: "You shall not make for yourself any carved 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. You shall not bow down to them or serve them, for I the Lord your God am a jealous God,…
The second commandment requires the receiving, observing, and keeping pure and entire all the religious worship and ordinances that God has appointed in his Word.
The second commandment forbids the worshipping of God by images or in any other way not appointed in his Word.
The reasons attached to the second commandment are God's sovereignty over us, his ownership of us, and the zeal he has for his own worship.
The third commandment is: "You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain."
The third commandment requires the holy and reverent use of God's names, titles, attributes, ordinances, Word, and works.
The third commandment forbids all profaning or abusing of anything by which God makes himself known.
The reason attached to the third commandment is that however much the breakers of this commandment may escape punishment from people, yet the Lord our God will not allow them to escape his righteous judgment.
The fourth commandment is: "Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall not do any work — you, nor your son, nor your daughter, your male servant, nor your female servant, nor your…
The fourth commandment requires the keeping holy to God such set times as he has appointed in his Word, specifically one whole day in seven to be a holy Sabbath to himself.
From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath, and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.
The Sabbath is to be kept holy by resting the whole day, even from such worldly work and recreation as is lawful on other days, and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in works of necessity and mercy.
The fourth commandment forbids the omission or careless performance of the duties required, and the profaning of the day by idleness, or doing what is in itself sinful, or by unnecessary thoughts, words, or works about our worldly employment or recreation.
The reasons attached to the fourth commandment are God's allowing us six days of the week for our own work, his claiming a special ownership of the seventh, his own example, and his blessing the Sabbath day.
The fifth commandment is: "Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you."
The fifth commandment requires the preserving of the honor, and performing the duties, belonging to everyone in their various positions and relationships, as superiors, inferiors, or equals.
The fifth commandment forbids the neglecting of, or doing anything against, the honor and duty that belongs to everyone in their various positions and relationships.
The reason attached to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all who keep this commandment.
The sixth commandment is: "You shall not murder."
The sixth commandment requires all lawful efforts to preserve our own life and the life of others.
The sixth commandment forbids the taking away of our own life or the life of our neighbor unjustly, or whatever tends toward that.
The seventh commandment is: "You shall not commit adultery."
The seventh commandment requires the preservation of our own and our neighbor's chastity, in heart, speech, and behavior.
The seventh commandment forbids all unchaste thoughts, words, and actions.
The eighth commandment is: "You shall not steal."
The eighth commandment requires the lawful acquiring and advancing of the wealth and material well-being of ourselves and others.
The eighth commandment forbids whatever does or may unjustly hinder our own or our neighbor's wealth or material well-being.
The ninth commandment is: "You shall not bear false witness against your neighbor."
The ninth commandment requires the maintaining and promoting of truth between one person and another and of our own and our neighbor's good name, especially in giving testimony.
The ninth commandment forbids whatever is harmful to truth or injurious to our own or our neighbor's good name.
The tenth commandment is: "You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's."
The tenth commandment requires full contentment with our own condition, with a right and charitable disposition of spirit toward our neighbor and all that is his.
The tenth commandment forbids all discontentment with our own condition, envying or resenting the good of our neighbor, and all disordered desires and affections for anything that is his.
No mere human since the fall is able in this life to perfectly keep the commandments of God, but breaks them daily in thought, word, and deed.
Some sins in themselves, and by reason of various aggravating factors, are more heinous in the sight of God than others.
Every sin deserves God's wrath and curse, both in this life and in the life to come.
To escape the wrath and curse of God due to us for sin, God requires of us faith in Jesus Christ, repentance leading to life, along with the diligent use of all the outward means by which Christ gives us the benefits of redemption.
Faith in Jesus Christ is a saving grace by which we receive and rest upon him alone for salvation, as he is offered to us in the gospel.
Repentance leading to life is a saving grace by which a sinner, out of a true sense of his sin and an understanding of the mercy of God in Christ, does, with grief and hatred of his sin, turn from it to God, with a full purpose of and effort toward new obedience.
The outward and ordinary means by which Christ gives us the benefits of redemption are his ordinances, especially the Word, sacraments, and prayer; all of which are made effectual to the elect for salvation.
The Spirit of God makes the reading, but especially the preaching, of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, to salvation.
For the Word to become effectual to salvation, we must give attention to it with diligence, preparation, and prayer; receive it with faith and love, store it up in our hearts, and practice it in our lives.
The sacraments become effectual means of salvation, not from any power in them or in the one who administers them, but only by the blessing of Christ and the working of his Spirit in those who by faith receive them.
A sacrament is a holy ordinance instituted by Christ, in which, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied to believers.
The sacraments of the New Testament are baptism and the Lord's Supper.
Baptism is a sacrament in which the washing with water in the name of the Father, and of the Son, and of the Holy Spirit signifies and seals our being grafted into Christ, sharing in the benefits of the covenant of grace, and our engagement to be the Lord's.
Baptism is not to be administered to any who are outside the visible church until they profess their faith in Christ and obedience to him; but the infants of those who are members of the visible church are to be baptized.
The Lord's Supper is a sacrament in which, by giving and receiving bread and wine according to Christ's appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, for their…
It is required of those who would worthily partake of the Lord's Supper that they examine themselves regarding their knowledge to discern the Lord's body, their faith to feed upon him, their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment on themselves.
Prayer is an offering up of our desires to God for things agreeable to his will, in the name of Christ, with confession of our sins and thankful acknowledgment of his mercies.
The whole Word of God is useful to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called the Lord's Prayer.
The preface of the Lord's Prayer, which is "Our Father in heaven," teaches us to draw near to God with all holy reverence and confidence, as children to a father who is able and ready to help us, and that we should pray with and for others.
In the first petition, which is "Hallowed be your name," we pray that God would enable us and others to glorify him in all that by which he makes himself known, and that he would dispose all things to his own glory.
In the second petition, which is "Your kingdom come," we pray that Satan's kingdom may be destroyed, that the kingdom of grace may be advanced, that we and others may be brought into it and kept in it, and that the kingdom of glory may be hastened.
In the third petition, which is "Your will be done on earth as it is in heaven," we pray that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.
In the fourth petition, which is "Give us this day our daily bread," we pray that as a free gift from God we may receive a sufficient portion of the good things of this life and enjoy his blessing with them.
In the fifth petition, which is "And forgive us our debts, as we forgive our debtors," we pray that God, for Christ's sake, would freely pardon all our sins; which we are all the more encouraged to ask because by his grace we are enabled from the heart to forgive others.
In the sixth petition, which is "And lead us not into temptation, but deliver us from evil," we pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted.
The conclusion of the Lord's Prayer, which is "For yours is the kingdom, and the power, and the glory, forever. Amen," teaches us to take our encouragement in prayer from God alone, and in our prayers to praise him, ascribing kingdom, power, and glory to him. And, as a testimony of our desire and…