A Puritan at Heart

Q. 2. What rule has God given to direct us how we may glorify and enjoy him?

A. The word of God (which is contained in the Scriptures of the Old and New Testament) is the only rule to direct us how we may glorify and enjoy him.

2.1. Do we need a rule to direct us to our chief end? Yes: for we all like sheep have gone astray, Isa 53:6. Could we not find it out of ourselves? No: for man is born like the wild ass’s colt, Job 11:12.

2.2. Is divine revelation necessary to religion? Yes: for faith comes by hearing, and hearing by the word of God, Rom 10:17. Is not the light of nature sufficient without it? No: for the world by wisdom knew not God, 1 Cor 1:21. Has God therefore given us a revelation? Yes: he hath showed thee, O man, what is good, Mic 6:3. Was there revelation from the beginning? Yes: at sundry times, and in divers manners, God spake unto the fathers, Heb 1:1.

2.3. Are the Scriptures of the Old and New Testament the word of God, and a divine revelation? Yes: for all Scripture is given by inspiration of God, 2 Tim 3:16. Were they indited by the blessed Spirit? Yes: for holy men of God spake as they were moved by the Holy Ghost, 2 Pet 1:21. Were they confirmed by miracles? Yes; God also bearing them witness both with signs and wonders, Heb 2:4. Do they recommend themselves? Yes; for the word of God is quick and powerful, Heb 4:12. Is not the Bible then a cheat put upon the world? No: for these are not the words of him that hath a devil, John 10:21.

2.4. Was the book of the Scripture written for our use? Yes: whatsoever things were written aforetime, were written for our learning, Rom 15:4. And is it of great use? Yes: for it is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 2 Tim 3:16.

2.5. Are the Scriptures the great support of our religion? Yes: for we are built upon the foundation of the apostles and prophets, Eph 2:20. Are they the standing rule of our faith and practice? Yes: we must have recourse to the law and to the testimony. Isa 8:20. Are they the only rule? Yes: for other foundation can no man lay, 1 Cor 3:11. Are they our guide? Yes; for the commandment is a lamp, and the law is light,

Prov 6:23. Do they show us the way to heaven and happiness? Yes: for in them we think we have eternal life, and they are they which testify of Christ, John 5:39.

2.6. Are the Scriptures our oracle which we must consult? Yes: What is written in the law, how readest thou? Luke 10:26. Are they our touchstone which we must try by? Yes: if they speak not according to this word, it is because there is no light in them, Isa 8:20. Are they the weapons of our spiritual warfare? Yes: Get thee hence, Satan, for it is written, Matt 4:10; Eph 6:17.

2.7. Is the written word a sufficient rule? Yes: for the law of the Lord is perfect, Ps 19:7. Is it plain? Yes: for the word is nigh thee, Rom 10:8. Is the church’s authority the rule of our faith? No: for our faith should not stand in the wisdom of men, 1 Cor 2:5. May we depend upon unwritten traditions? No: for we must refuse profane and old wives’ fables, 1 Tim 4:7.

2.8. Will the written word be the rule of our judgment hereafter? Yes: for we must be judged by the law of liberty, James 2:12. Ought we therefore to be ruled by it now? Yes: as many as walk according to this rule, peace shall be on them, Gal 6:16. And to be comforted by it? Yes: for through patience and comfort of the Scriptures we have hope, Rom 15:4.

2.9. Are the Scriptures to be translated into vulgar tongues? Yes: for we should hear them speak in our tongues the wonderful works of God, Acts 2:11. And must we study them? Yes: Search the Scriptures, John 5:39. And labour to understand them? Yes: Understandest thou what thou readest? Acts 8:30. And must we rest satisfied with this revelation of God’s will? Yes: for if we believe not Moses and the prophets, neither would we be persuaded though one rose from the dead, Luke 16:31. Is it a great affront to God to neglect his word? Yes: I have written unto them the great things of my law, but they were counted as a strange thing, Hos 8:12.

2.10. Must little children get the knowledge of the Scripture? Yes: Timothy is commended for this, that from a child he knew the Holy Scriptures, 2 Tim 3:15. And must their parents instruct them therein? Yes: they must teach them diligently unto their children, and talk of them, Deut 6:7.

2.11. Must we all love the word of God? Yes: O how love I thy law! And must we meditate therein? Yes: It is my meditation all the day, Ps 119:97. And will this be to our own advantage? Yes: for it is able to make us wise to salvation, 2 Tim 3:15. [Matthew Henry--Commentary on the Shorter Catechism]

Question 1. What is thy only comfort in life and death?

Answer. That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ, who, with his precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that, without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation: and therefore, by his Holy Spirit, he also assures me of eternal life, and makes me sincerely willing and ready henceforth to live unto him.

EXPOSITION.The question of comfort is placed, and treated first, because it embodies the design and substance of the catechism. The design is, that we may be led to the attainment of sure and solid comfort, both in life and death. On this account, all divine truth has been revealed by God, and is especially to be studied by us. The substance of this comfort consists in this, that we are ingrafted into Christ by faith, that through him we are reconciled to, and beloved of God, that thus he may care for and save us eternally. I. What is Comfort? Comfort is that which results from a certain process of reasoning, in which we oppose something good to something evil, that by a proper consideration of this good, we may mitigate our grief, and patiently endurethe evil. The good therefore, which we oppose to the evil, must necessarily be great, and certain, in proportion to the magnitude of the evil with which it is contrasted. And as consolation is here to be sought against the greatest evil, which is sin, and eternal death, it is not possible that any thing short of the highest good, can be a sufficient remedy for it. Without the word of God, however, to direct and reveal the truth, there are almost as many opinions entertained as to what this highest good is, as there are men. The Epicureans place it in sensual pleasure; the Stoics in a proper regulation and moderation of the affections, or in the habit of virtue; the Platonists in ideas; the Peripatetics in the exercise of virtue; whilst the ordinary class of men place it in honors, riches, and pleasure. But all these things are transitory, and are either lost already in life, or they are at best interrupted and left behind in the hour of death. But the highest good after which we seek never fades away—no, not in death. It is true, indeed, that the honor of virtue is immortal, and, as the Poet says, survives men\’s funerals; but it is rather with others than with ourselves. And it has well been said by a certain one, that virtues cannot be considered the highest good, since we have them witnesses of our calamities. Hypocrites, both within and without the church, as Jews, Pharisees and Mahommetans, seek a remedy against death in their own merits, in outward forms and ceremonies. The Papists do the same thing. But mere external rites can neither cleanse nor quiet the consciences of men; nor will God be mocked with such offerings.Therefore, although philosophy, and all the various sects, enquire after and promise such a good as that which affords solid comfort to man, both in life and death, yet they neither have, nor can bestow, that which is necessary to meet the demands of our moral nature. It is only the doctrine of the church that presents such a good, and that imparts a comfort that quiets, and satisfies the conscience; for it alone uncovers the fountain of all the miseries to which the human race is subject, and reveals the only way of escape through Christ. This, therefore, is that Christian comfort, spoken of in this question of the catechism, which is an only and solid comfort, both in life and death—a comfort consisting in the assurance of the free remission of sin, and of reconciliation with God, by and on account of Christ, and a certain expectation of eternal life, impressed upon the heart by the holy Spirit through the gospel, so that we have no doubt but that we are the property of Christ, and are beloved of God for his sake, and saved forever, according to the declaration of the Apostle Paul: "Who shall separate us from the love of Christ? Shall tribulation, or distress," etc. (Rom 8:35.) Zacharias Ursinus Commentary on the Heidleberg Catechism