The Westminster Shorter Catechism

Man's chief end is to glorify God,¹ and to enjoy him for ever.²

The Word of God, which is contained in the Scriptures of the Old and New Testaments,¹ is the only rule to direct us how we may glorify and enjoy him.²

The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

God is a Spirit¹, infinite², eternal³, and unchangeable⁴ in his being⁵, wisdom⁶, power⁷, holiness⁸, justice, goodness, and truth⁹.

There is but one only, the living and true God.

There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; 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, whereby, for his own glory, he hath foreordained whatsoever comes to pass.

God executeth his decrees in the works of creation and providence.

The work of creation is, God's making all things of nothing, by the word of his power, in the space of six days, and all very good.

God created man 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 holy¹, wise², and powerful preserving³ and governing all his creatures, and all their actions⁴.

When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.

Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.

Sin is any want of conformity unto, or transgression of, the law of God.

The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.

The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.

The fall brought mankind into an estate of sin and misery.

The sinfulness of that estate whereinto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.

All mankind by their fall lost communion with God¹, are under his wrath and curse², and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever³.

God having, out of his mere good pleasure, from all eternity, elected some to everlasting life¹ did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer².

The only Redeemer of God's elect is the Lord Jesus Christ¹, who, being the eternal Son of God, became man² and so was, and continueth to be, God and man in two distinct natures, and one person, forever³.

Christ, the Son of God, became man, by taking to himself a true body¹, and a reasonable soul², being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her³ yet without sin⁴.

Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.

Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.

Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice¹, and reconcile us to God²; and in making continual intercession for us³.

Christ executeth the office of a king, in subduing us to himself¹, in ruling² and defending us³, and in restraining and conquering all his and our enemies⁴.

Christ's humiliation consisted in his being born, and that in a low condition¹, made under the law², undergoing the miseries of this life³, the wrath of God⁴, and the cursed death of the cross⁵; in being buried⁶, and continuing under the power of death for a time.⁷

Christ's exaltation consisteth in his rising again from the dead on the third day¹, in ascending up into heaven², in sitting at the right hand of God the Father³, and in coming to judge the world at the last day⁴.

We are made partakers of the redemption purchased by Christ, by the effectual application of it to us¹ by his Holy Spirit².

The Spirit applieth to us the redemption purchased by Christ, by working faith in us¹, and thereby uniting us to Christ in our effectual calling².

Effectual calling is the work of God's Spirit¹, whereby, convincing us of our sin and misery², enlightening our minds in the knowledge of Christ³, and renewing our wills⁴, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel⁵.

They that are effectually called do in this life partake of justification¹, adoption², and sanctification, and the several benefits which in this life do either accompany or flow from them³.

Justification is an act of God's free grace, wherein he pardoneth all our sins¹, and accepteth us as righteous in his sight², only for the righteousness of Christ imputed to us³, and received by faith alone⁴.

Adoption is an act of God's free grace¹, whereby we are received into the number, and have a right to all the privileges, of the sons of God².

Sanctification is the work of God's free grace¹, whereby we are renewed in the whole man after the image of God², and are enabled more and more to die unto sin, and live unto righteousness³.

The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience¹, joy in the Holy Ghost², increase of grace³, and perseverance therein to the end⁴.

The souls of believers are at their death made perfect in holiness¹, and do immediately pass into glory²; and their bodies, being still united to Christ³, do rest in their graves⁴ till the resurrection⁵.

At the resurrection, believers being raised up in glory¹, shall be openly acknowledged and acquitted in the day of judgment², and made perfectly blessed in the full enjoying of God³ to all eternity⁴.

The duty which God requireth of man, is obedience to his revealed will.

The rule which God at first revealed to man for his obedience, was the moral law.

The moral law is summarily comprehended in the ten commandments.

The sum 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 neighbour as ourselves.

The preface to the ten commandments is 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.

The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.

The first commandment is, Thou shalt have no other gods before me.

The first commandment requireth us to know and acknowledge God to be the only true God, and our God¹; and to worship and glorify him accordingly².

The first commandment forbiddeth the denying¹, or not worshipping and glorifying the true God as God², and our God³; and the giving of that worship and glory to any other, which is due to him alone⁴.

These words, before me, in the first commandment teach us, that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.

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 thy self 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.

The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word.

The second commandment forbiddeth the worshipping of God by images¹, or any other way not appointed in his Word².

The reasons annexed to the second commandment are, God's sovereignty over us¹, his propriety in us², and the zeal he hath to his own worship³.

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.

The third commandment requireth the holy and reverend use of God's names¹, titles², attributes³, ordinances⁴, Word⁵, and works⁶.

The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.

The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.

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 manservant, nor thy maidservant, 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.

The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word; expressly 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 sanctified by a holy resting all that day¹, even from such worldly employments and recreations as are lawful on other days²; and spending the whole time in the public and private exercises of God's worship³, except so much as is to be taken up in the works of necessity and mercy⁴.

The fourth commandment forbiddeth the omission or careless performance of the duties required¹, and the profaning the day by idleness², or doing that which is in itself sinful³, or by unnecessary thoughts, words, or works, about our worldly employments or recreations⁴.

The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments¹, his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day².

The fifth commandment is, Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

The fifth commandment requireth the preserving the honor, and performing the duties, belonging to everyone in their several places and relations, as superiors,¹ inferiors², or equals³.

The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to everyone in their several places and relations.

The reason annexed 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 such as keep this commandment.

The sixth commandment is, Thou shalt not kill.

The sixth commandment requireth all lawful endeavors to preserve our own life,¹ and the life of others².

The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbour, unjustly, or whatsoever tendeth thereunto.

The seventh commandment is, Thou shalt not commit adultery.

The seventh commandment requireth the preservation of our own and our neighbour's chastity, in heart, speech, and behavior.

The seventh commandment forbiddeth all unchaste thoughts, words, and actions.

The eighth commandment is, Thou shalt not steal.

The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.

The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbour's, wealth or outward estate.

The ninth commandment is, Thou shalt not bear false witness against thy neighbour.

The ninth commandment requireth the maintaining and promoting of truth between man and man¹, and of our own and our neighbour's good name², especially in witness bearing³.

The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own, or our neighbour's, good name.

The tenth commandment is, Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour's.

The tenth commandment requireth full contentment with our own condition¹, with a right and charitable frame of spirit toward our neighbour, and all that is his².

The tenth commandment forbiddeth all discontentment with our own estate¹, envying or grieving at the good of our neighbour², and all inordinate motions and affections to anything that is his³.

No mere man, since the fall, is able in this life perfectly to keep the commandments of God,¹ but doth daily break them in thought, word, and deed².

Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Every sin deserveth God's wrath and curse, both in this life, and that which is to come.

To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life¹, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption².

Faith in Jesus Christ is a saving grace¹, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel².

Repentance unto life is a saving grace¹, whereby a sinner, out of a true sense of his sin², and apprehension of the mercy of God in Christ³, doth, with grief and hatred of his sin, turn from it unto God⁴, with full purpose of, and endeavour after, new obedience⁵.

The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.

The Spirit of God maketh 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, unto salvation.

That the Word may become effectual to salvation, we must attend thereunto with diligence¹, preparation², and prayer³; receive it with faith and love⁴, lay it up in our hearts⁵, and practice it in our lives⁶.

The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them; but only by the blessing of Christ,¹ and the working of his Spirit in them that by faith receive them².

A sacrament is an holy ordinance instituted by Christ; wherein, 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, Baptism¹, and the Lord's Supper².

Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost¹, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's².

Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him¹; but the infants of such as are members of the visible church are to be baptized².

The Lord's Supper is a sacrament, wherein, 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, to their spiritual nourishment, and growth in grace.

It is required of them that would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body¹, of their faith to feed upon him², of their repentance³, love⁴, and new obedience⁵; lest, coming unworthily, they eat and drink judgment to themselves⁶.

Prayer is an offering up of our desires unto God¹, for things agreeable to his will², in the name of Christ³, with confession of our sins⁴, and thankful acknowledgement of his mercies.⁵

The whole Word of God is of use to direct us in prayer¹; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord's Prayer.²

The preface of the Lord's Prayer, which is, Our Father which art in heaven¹, teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us²; and that we should pray with and for others³.

In the first petition, which is, Hallowed be thy name¹, we pray, that God would enable us, and others, to glorify him in all that whereby he maketh himself known²; and that he would dispose all things to his own glory³.

In the second petition, which is, Thy kingdom come,¹ we pray, that Satan's kingdom may be destroyed²; and that the kingdom of grace may be advanced³, ourselves and others brought into it, and kept in it⁴; and that the kingdom of glory may be hastened⁵.

In the third petition, which is, Thy will be done in earth, as it is in heaven,¹ we pray, that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things², as the angels do in heaven³.

In the fourth petition, which is, Give us this day our daily bread,¹ we pray that of God's free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them².

In the fifth petition, which is, And forgive us our debts, as we forgive our debtors,¹ we pray that God, for Christ's sake, would freely pardon all our sins²; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others³.

In the sixth petition, which is, And lead us not into temptation, but deliver us from evil,¹ we pray, that God would either keep us from being tempted to sin², or support and deliver us when we are tempted³.

The conclusion of the Lord's Prayer, which is, For thine is the kingdom, and the power, and the glory, for ever, Amen.¹ teacheth us to take our encouragement in prayer from God only², and in our prayers to praise him, ascribing kingdom, power, and glory to him³; and, in testimony of our desire, and assurance to be heard, we say, Amen.⁴