This is an 1881 abbreviation of the Heidelberg by Professor David Van Horne. It was included in James I. Good's Aid to the Heidelberg Catechism where he called it "the best of all the abbreviations of our Catechism." It is a more conservative truncation than most others by retaining the same questions and Lord's Day divisions, only shortening many of the answers as a step towards the full catechism.
Dr. Van Horne served as president of Heidelberg Theological Seminary (Ohio) and wrote a number of books, including a history of the Reformed Church in Philadelphia (also called the Race Street Church, now Old First).
David Van Horne
The Shorter Heidelberg Catechism was first issued on January 19th, 1881, since which time it has passed through eight editions. In this issue the Scripture references have been continued from the American Revision of A. D. 1901.
As is well known, the full text of the Catechism was originally published in 1563, under the direction of the Pious Elector, Frederic III, of the Palatinate on the Rhine. Its chief authors were Zacharias Ursinus, Professor of Theology in the University of Heidelberg, and Caspar Olevianus, Preacher to the Court. It was promptly endorsed by the Synod of Heidelberg, and has ever since been the Confessional Standard of the Reformed Church.
This Shorter Catechism is an abridgment of the original work. It contains no new matter. It omits some questions and answers that are not essential to the system of doctrine, and it abbreviates a few which are retained. The object has been to bring the substance of the original work into the smallest possible compass, in the hope that it may in this form become a more convenient manual for memorizing.
1. What is your only comfort in life and death?
That I belong to Christ, whose precious blood has fully satisfied for my sins and delivered me from the power of the devil; who also preserves me, and by my heavenly Father's will, causes all things to work together for my salvation; and by His Holy Spirit assures me of eternal life, and makes me truly willing to live unto Him.
2. What must you know that you may have this comfort in life and death?
Three things: First, how great my sins and miseries are. Second, how I may be delivered from all my sins and miseries. Third, how I am to be thankful to God for such deliverance.
3. Whence do you learn of your misery?
Out of the law of God.
4. What does the law of God require of us?
Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.
5. Can you keep all this perfectly?
No; for I am prone by nature to hate God and my neighbor.
6. Did God then create man so wicked and perverse?
No; God created man good, and after His own image, holy and righteous; that he might know, and love, and praise his Creator, and live with Him in bliss forever.
7. Whence then comes this depraved nature of men?
From the sin of our first parents, Adam and Eve in Paradise; hence our nature has become so corrupt, that we are all conceived and born in sin.
8. Are we so corrupt that we are not capable of doing good, and inclined to all evil?
Yes; unless we are born again by the Spirit of God.
9. Is it not unjust for God to require of man in His law that which he cannot do?
No: for God made man able to keep His law; but by the temptation of the devil, and his own willful sin, he has robbed himself and his children of this gift.
10. Will God allow such sin to go unpunished?
By no means, but He is terribly displeased with our original and actual sins, and will punish them in time and in eternity.
11. Is not God then also merciful?
God is indeed merciful, but His justice requires that sin, which is committed against His most high majesty, must be punished eternally both in body and soul.
12. How may we escape this punishment and come again into God's favor?
God will have His justice satisfied; and therefore we must make this full satisfaction, either by ourselves or by another.
13. But can we ourselves make this satisfaction?
By no means; but, on the contrary, we daily increase our debt.
14. Is any other mere creature able to satisfy for us?
None; for God will not punish any other creature for man's sin; nor could any mere creature sustain the burden of God's wrath against sin, so as to deliver others from it.
15. What kind of a Mediator and Deliverer then must we seek for?
For one who is a true and righteous man, yet more powerful than all creatures; that is, one who is very God.
16. Why must He be a real and righteous man?
Because the justice of God requires that the same human nature which has sinned, should make satisfaction for sin, and one, who is himself a sinner, cannot satisfy for another.
17. Why must He also be very God?
That, by the power of His Godhead, He might sustain in His human nature the burden of God's wrath; and also obtain for, and restore to us, righteousness and life.
18. Who is such a Mediator, in one person both God and man?
Our Lord Jesus Christ, who is given to us as our perfect deliverance and righteousness.
19. Where do you learn this?
In the Holy Gospel which God Himself first revealed in Paradise, then published by the patriarchs and prophets, set forth also in the offerings and ceremonies of the law, and finally fulfilled by His own beloved Son.
20. Are all men, then, as they perished in Adam, saved by Christ?
No; only those who are ingrafted into Him, and receive all His benefits by a true faith.
21. What is true faith?
It is a certain knowledge whereby I hold as truth all that God has revealed to us in His word; and also an assured confidence, which the Holy Spirit works by the Gospel in my heart, that forgiveness of sin and salvation, are freely given to me by God, only for the sake of Christ's merit.
22. What then must a Christian believe?
All things promised us in the Gospel, which the articles of our undoubted Christian faith briefly teach us.
23. What are these articles?
I. I believe in God the Father Almighty, Maker of heaven and earth.
II. And in Jesus Christ, His only begotten Son, our Lord:
III. Who was conceived by the Holy Ghost, born of the Virgin Mary;
IV. Suffered under Pontius Pilate; was crucified, dead and buried: He descended into hell;
V. The third day He rose from the dead:
VI. He ascended into heaven, and sitteth at the right hand of God the Father Almighty:
VII. From thence He shall come to judge the quick and the dead.
VIII. I believe in the Holy Ghost.
IX. I believe in the Holy Catholic Church, the communion of saints.
X. The forgiveness of sins:
XI. The resurrection of the body:
XII. And the life everlasting. Amen.
24. How are these articles divided?
Into three parts: the first treats of God the Father, and our creation; the second of God the Son, and our redemption; the third of God the Holy Ghost, and our sanctification.
25. Since there is but one Divine Being, why do you speak of Father, Son, and Holy Ghost?
Because God has so revealed Himself in His word, that these three distinct persons are the one, true, and eternal God.
26. What do you believe concerning God the Father?
That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth, and who still upholds them by His providence, is, through Christ, my Father, and that He will provide for all my wants of body and soul.
27. What is the Providence of God?
The almighty and everywhere present power of God, whereby, as with His hand, He upholds and governs heaven, earth, and all creatures; so that the fruits of the ground, and all the events of our lives come, not by chance, but by His Fatherly hand.
28. How should the knowledge of the creation and providence of God affect us?
It should make us patient in adversity, thankful in prosperity, and cause us to place our firm trust in our faithful God and Father, that nothing shall ever separate us from His love; since, without His will, we cannot so much as move.
29. Why is the Son of God called Jesus, that is Saviour?
Because He saves us from our sins, and we ought not to seek, and cannot find salvation in any other.
30. Do those persons truly believe in Jesus as a Saviour who seek their salvation of themselves or elsewhere?
No; for though they may boast of Him in words, they deny Him in their deeds; for Jesus will not be a complete Saviour to us unless by faith we find in Him all that we need for our salvation.
31. Why is He called Christ, that is, anointed?
Because He is anointed with the Holy Ghost, and ordained by God the Father to be our chief prophet, our only high-priest, and our eternal king.
32. Why are you called a Christian?
Because I am a member of Christ by faith, and a partaker of His anointing; that so I may confess His name, and devoting myself to His service, may fight against sin and Satan, in this life, and reign with Christ hereafter.
33. Why is Christ called the only begotten Son of God, since we are also the children of God?
Because Christ alone is the eternal and natural Son of God; but we are children adopted of God, by grace, for His sake.
34. Why do we call Him our Lord?
Because He has redeemed us, body and soul, from sin and all the power of the devil, not with gold or silver, but with His precious blood, and thus has made us His own.
35. What is the meaning of the words: "He was conceived by the Holy Ghost, born of the Virgin Mary?"
That the eternal Son of God, through the Holy Ghost, took upon Him, the very nature of man, of the flesh and blood of the Virgin Mary; that He might be the true seed of David, like unto His brethren in all things, sin excepted.
36. What profit have you from the holy conception and birth of Christ?
That He is our Mediator, and with His innocence and perfect holiness covers, in the sight of God, my sin, wherein I was born.
37. What do you understand by the words: "He suffered?"
That during all His life on earth, especially at its end, Jesus bore, in body and soul, the wrath of God against the sins of all mankind: that by His passion, as the only atoning sacrifice, He might obtain for us redemption from sin, and eternal life.
38. Why did He suffer under Pontius Pilate as judge?
That, though innocent, He might be condemned by a worldly judge, and thereby free us from the severe judgment of God to which we were exposed.
39. Is there anything more in His having been crucified than if He had died some other death?
Yes: for thereby I am assured that He took on Him all the curse which lay upon me; for the death of the cross was accursed of God.
40. Why must Christ suffer death?
On account of the justice and truth of God, satisfaction for our sins could be made only by the death of the Son of God.
41. Why was He also buried?
Thereby to prove that He was really dead.
42. Since then Christ died for us, why must we also die?
Our death is not a satisfaction for our sins, but only a dying unto sin, and an entrance into eternal life.
43. What further benefit do we receive from the crucifixion of Christ?
By His power our sinful nature is crucified, dead and buried with Him; so that the base passions of the flesh may no more reign in us, but that we may offer ourselves unto Him a sacrifice of thanksgiving.
44. Why is it added: "He descended into hell?"
That, in my greatest temptations, I may be assured that Christ my Lord, by His untold anguish, pains and fears, which He suffered in His soul, on the cross, and before, has delivered me from the anguish and torment of hell.
45. What does the resurrection of Christ profit us?
By His resurrection He has overcome death, that He might make us partakers of His righteousness; and, by His power raise us up to a new life, and also give us a sure pledge of our blessed resurrection.
46. How do you understand the words: "He ascended into heaven?"
That Christ, in sight of His disciples, was taken up from the earth into heaven and remains there for our good, until He shall come again to judge the living and the dead.
47. Is not Christ with us, then, to the end of the world, as He has promised?
In His human nature He is no more on earth, but in His Godhead, majesty and grace, He is never absent from us.
48. Are the two natures in Christ, then, ever separated?
No: for His divine nature is never limited with His human nature, though it remains personally united to it.
49. What does the ascension of Christ into heaven benefit us?
He is now our Advocate with the Father: and His glorified body is a pledge that we, as His members, will finally be taken up to Him; and He also sends us His Holy Spirit to seal this truth upon our hearts.
50. Why is it added: "and sitteth at the right hand of God?"
Christ appears in heaven as the Head of His Church, and by Him, the Father governs all things.
51. What profit is the glory of Christ, our Head, unto us?
Thus through His Holy Spirit, He pours out heavenly gifts upon us, His members, and also defends, and preserves us against all enemies.
52. What comfort is it to you that Christ shall come again to judge the living and the dead?
I now expect from heaven the selfsame Person, who once appeared on my behalf, and took away all curse from me; who shall cast all His and my enemies into eternal condemnation, but shall take me, with all His chosen ones, to Himself.
53. What do you believe concerning the Holy Ghost?
That equally with the Father and the Son, He is eternal God; that He is mine, and by a true faith makes me a partaker of Christ, and of all His benefits; and also comforts me, and will abide with me forever.
54. What do you believe concerning the Holy Catholic Church?
That the Son of God, from age to age, gathers and preserves unto Himself, by His Spirit and word, a chosen communion, out of our race, agreeing in true faith; and that I am, and forever shall remain, a living member thereof.
55. What do you understand by the "Communion of Saints?"
That each one, who is a member of Christ by faith, shares in all His treasures and gifts, and is bound to use them for the good of his fellow members.
56. What do you believe concerning the forgiveness of sins?
That God, for Christ's sake, will no more remember my sins, nor the sinful nature with which I have to struggle all my life long; but graciously gives me the righteousness of Christ, that I may never come into judgment.
57. What comfort have you from the doctrine of the resurrection of the body?
That, after this life, my soul shall be immediately taken up to Christ, its Head; and this my body, raised, by the power of Christ, shall be again united with my soul, and be like the glorious body of Christ.
58. What comfort have you from the article— "Life everlasting?"
That since I now feel in my heart the beginning of eternal joy, I shall, after this life, inherit perfect bliss, therein to praise God forever.
59. But what does it help you now that you believe all this?
I am thus righteous in Christ, before God, and an heir of eternal life.
60. How are you righteous before God?
Only by a true faith in Jesus Christ; and though my conscience accuse me that I have disobeyed God in the past and am still inclined unto all evil; yet God grants and imputes unto me, the perfect satisfaction, righteousness and holiness of Christ, as my own; when I accept such benefit with a believing heart.
61. Why do you say that you are righteous by faith only?
Not that I am acceptable to God on account of the worthiness of my faith, but because I can personally accept the satisfaction, righteousness and holiness of Christ, by faith only.
62. But why cannot our good works be the whole, or part, of our righteousness before God?
Because, the righteousness which God will accept must be perfect, and our best works, in this life, are all imperfect and defiled with sin.
63. But why have our good works no merit, when God will reward virtue here and hereafter?
The reward comes not of merit, but of grace.
64. But does not this doctrine make men careless and profane?
No; for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness.
65. Since then we are partakers of Christ and all His benefits, by faith only, whence comes this faith?
The Holy Spirit works faith in our hearts by the preaching of the Gospel, and confirms it by the use of the sacraments.
66. What are the sacraments?
The sacraments are holy, visible signs and seals, appointed of God; to declare and seal unto us the Gospel promise, of forgiveness of sin, and life eternal, through Christ's sacrifice on the cross.
67. Do the word and the sacraments both direct us to the cross?
Yes; the Holy Spirit assures us in the Gospel and the sacraments, that our entire salvation depends upon the sacrifice of Christ, made for us, upon the cross.
68. How many sacraments has Christ instituted in the New Testament?
Two: holy baptism and the holy supper.
69. How are you taught and assured in holy baptism that the sacrifice of Christ on the cross is for your benefit?
Christ has appointed this outward washing with water, and joined with it this promise; that I am washed, with the blood and Spirit of Christ, from the uncleanness of my soul through sin, as surely as I am washed outwardly with water.
70. What is it to be washed with the blood and Spirit of Christ?
It is to receive of God forgiveness of sins, freely, through Christ's blood shed upon the cross: to be renewed by the Holy Spirit, and sanctified as members of Christ, that we may lead godly and blameless lives.
71. What is Christ's promise concerning baptism?
"Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; he that believeth and is baptized shall be saved; but he that believeth not shall be damned." The Scripture also calls baptism "the washing away of sins."
72. Is the outward washing with water itself the washing away of sins?
No; for the blood of Jesus Christ only, and the Holy Spirit, cleanse us from all sin.
73. Why, then, does Scripture call baptism "the washing of regeneration, and the washing away of sins?"
To teach us, that, as the uncleanness of the body is taken away by water, so our sins are removed by the blood and Spirit of Christ; and to assure us that we are spiritually cleansed from our sins, as really as our bodies are washed with water.
74. Should infants also be baptized?
Yes; for they belong to the people and covenant of God, as well as their parents, and should be ingrafted into the Christian Church by baptism, as a sign of the covenant; and thus be distinguished from the children of unbelievers by baptism, as was done under the Old Testament by circumcision.
75. How are you taught and assured in the holy supper that you have part in the one offering of Christ on the cross, and of all His benefits?
Christ has commanded me, and all believers, to partake of His supper; and promises that as His body was broken and blood shed, upon the cross, for me; so, as I taste the bread and cup, He feeds and nourishes my soul to everlasting life with His crucified body and shed blood.
76. What is it, then, to eat the crucified body, and drink the shed blood of Christ?
It is to embrace with a believing heart all the sufferings and death of Christ, and thereby obtain the pardon of sin and life eternal; thus to be united to His sacred body, by the indwelling of the Holy Spirit, and live in constant communion with Him.
77. Where has Christ promised thus to feed and nourish believers, with His body and blood, in His supper?
In the words: "Take, eat; this is my body which is broken for you . . . This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me." And St. Paul adds: "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?"
78. Do, then, the bread and wine become the very body and blood of Christ?
No; but as the water in baptism is not changed into the blood of Christ, so the bread in the Lord's Supper is not changed into the very body of Christ; though, agreeably to the nature and usage of a sacrament, it is called the body of Christ.
79. Why, then, does Christ call the bread His body, and the cup His blood?
To teach us that, as bread and wine sustain this temporal life, so His crucified body and shed blood are the true meat and drink of our souls unto life eternal and to assure us, by these visible signs and pledges, that we are real partakers of His true body and blood, and all His sufferings and obedience are our own.
80. What difference is there between the Lord's Supper and the Popish mass?
The supper testifies, that the one offering of Christ on the cross secures to us full pardon of sin; but the mass teaches that no one can be forgiven, through Christ's sufferings, unless He be daily offered for them by the priests, who claim that Christ, as an object of worship, is bodily under the form of bread and wine.
81. Who ought to come to the table of the Lord?
Those who are truly sorry for their sins, and yet trust that they are forgiven for Christ's sake; who also desire to have their faith more and more strengthened, and their lives more holy.
82. Should unbelievers and the ungodly be admitted to this supper?
No; lest the covenant of God be profaned, and His wrath kindled against the whole congregation: therefore it is the duty of the Christian Church, to exclude such persons, by the office of the keys, until they amend their lives.
83. What is the office of the keys?
The preaching of the Gospel, and Christian discipline; by which the kingdom of heaven is opened to believers, and shut against unbelievers.
84. How is the kingdom of heaven opened and shut by the preaching of the Gospel?
The word preached, publicly declares forgiveness to all believers, whenever they receive the promise of the Gospel with true faith; but to the impenitent, that the wrath of God abides upon them.
85. How is the kingdom of heaven shut and opened by Christian discipline?
It is shut by action of the Church, or its officers, in excluding unworthy persons from their communion, as scripture directs; and opened when, upon promise and proof of amendment, they are again received as members of Christ and His Church.
86. Since we are saved by grace in Christ alone, why must we still do good works?
To show that we are thankful to God for His blessings; to be assured ourselves of our faith by its fruits; and, by our godly conversation, also to win others to Christ.
87. Can they be saved who turn not to God from their unthankful, impenitent life?
By no means; for the Scriptures declare that no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.
88. In how many parts does true repentance, or the conversion of man consist?
In two parts: the dying of the old man, and the quickening of the new.
89. What is the dying of the old man?
To be heartily sorry for sin; and to hate it, and flee from it, more and more.
90. What is the quickening of the new man?
Heartfelt joy in God; and, therefore, loving, and delighting, to live according to the will of God, in all good works.
91. But what are good works?
Only those which are done from true faith, according to the law of God, for His glory; and not such as are founded on our own opinion, or the sayings of men.
92. What is the law of God?
God spake all these words, saying:
I. I am the Lord Thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before Me.
II. 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 the fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.
III. 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.
IV. 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.
V. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.
VI. Thou shalt not kill.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbor.
X. 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.
93. How are these ten commandments divided?
Into two tables: the first of which teaches us how we must behave toward God: the second what duties we owe to our neighbor.
94. What does God require in the first commandment?
That I should avoid all idolatry; and love, fear, and honor God with my whole heart.
95. What is idolatry?
It is to invent, or have, some object of trust other than God Himself.
96. What does God require in the second commandment?
That we should never make any image of God, nor worship Him in any other way than He has commanded in His word.
97. Are we then not to make any image at all?
God must not and cannot be represented in any way: but though creatures may be represented, yet God forbids us to make or have any likeness of them, either to worship them, or by them to serve Himself.
98. But may not images be allowed in churches as books for the laity?
No; for God will not have Christians taught by dumb idols, but the living preaching of His word.
99. What is required in the third commandment?
That we must never profane the name of God, nor use it in any other way than with fear and reverence.
100. Is profanity a very great sin?
Yes truly; for no sin is greater, or more provoking to God, than the profaning of His name: and He has commanded it to be punished with death.
101. May we, then, swear religiously in the name of God?
Yes; when the glory of God, our neighbor's good, or the magistrate may require it; even as did the saints under both the Old and the New Testament dispensations.
102. May we also swear by the saints, or any other creature?
No; for a lawful oath is a calling upon God, who knows the heart, to bear witness to the truth of what is said, or to punish me if I swear falsely; which honor is due to no creature.
103. What does God require in the fourth commandment?
That I attend church regularly on Sabbath to hear God's word, use the sacraments, pray, and give alms; that thus ceasing to do evil, and trusting in the Lord, I may begin in this life, the eternal sabbath.
104. What does God require in the fifth commandment?
That I show all honor, love, and faithfulness to my parents, and all in authority over me; heed their instructions, and bear with their weaknesses, since it is God's will to govern us by their hand.
105. What does God require in the sixth commandment?
That I should neither in thought, word, or deed, hate, injure, or kill my neighbor, or desire revenge, or willfully endanger my own life.
106. Does this commandment, then, speak only of murder?
God here teaches us that He abhors envy, hatred, anger, and desire for revenge, as the secret causes of murder.
107. Is it enough that we do not kill our neighbor in the way stated?
No; for God requires us also to love our neighbor as ourselves, to show mercy toward him, and prevent his hurt; and that we should do good even to our enemies.
108. What does the seventh commandment teach us?
That all unchastity is accursed of God: and that we are therefore to hate it from the heart, and live chastely, whether in, or out of holy wedlock.
109. Does God in this commandment forbid only such shameful sins as adultery?
Since body and soul are both the temples of the Holy Ghost, it is God's will that we keep them pure and holy: hence He forbids all unchaste actions, gestures, words, thoughts, and whatever may excite in men impure desires.
110. What does God forbid in the eighth commandment?
Not only actual theft and robbery, but also all wicked tricks and devices designed to secure to ourselves our neighbor's goods; and also all abuse, and useless waste, of God's gifts.
111. But what does God bid you do, in this commandment?
That I advance my neighbor's profit wherever I can and may, and deal with him as I would have others deal with me; and labor faithfully that I may have means to help the poor.
112. What is required in the ninth commandment?
That I never bear false witness, nor falsify the words of anyone, nor be a backbiter, or slanderer; but that I love the truth, speak it uprightly, and, as far as I can, defend and promote my neighbor's good name.
113. What does the tenth commandment require of us?
That not even the smallest wish or thought, contrary to any of God's commandments, ever enter into our hearts; but that, with all the heart we evermore hate all sin, and delight in all righteousness.
114. Can those who are converted to God keep all these commandments perfectly?
No: for even the holiest men, while in this life, have only a small beginning of this obedience, yet with earnest purpose they do begin to live according to all the commandments of God.
115. But why will God have the ten commandments so strictly preached, since in this life no man can keep them?
That all our lives long we may learn more and more to know our sinful nature, and so the more earnestly seek the forgiveness of sins, and righteousness in Christ; and pray to God for the grace of the Holy Spirit to conform us to His image more and more, till we reach our aim of perfection in the life to come.
116. Why is prayer necessary for Christians?
Because it is the chief part of the thankfulness which God requires of us; and He will grant His grace and Holy Spirit only to those, who, with longing hearts, continually ask them of Him, and are thankful for them.
117. What are the requisites of such prayer as God is well pleased with and will hear?
We must call upon the one true God for all that He has commanded us to ask of Him, with a true knowledge of our need and misery: with the firm assurance also that He will hear us for Christ's sake, as He has promised us in His word.
118. What has God commanded us to ask of Him?
All things necessary for soul and body, which Christ our Lord has comprised in the prayer He Himself has taught us.
119. What are the words of that prayer?
"Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory, for ever. Amen."
120. Why has Christ commanded us to address God thus: "Our Father?"
That, at the first, He might awaken within us a child-like trust and confidence, that God has become our Father in Christ; and that He will much less deny us what we ask of Him in faith, than our parents will refuse us earthly things.
121. Why are the words added: "Who art in heaven?"
That we may not form any earthly conception of God's heavenly majesty, and may expect from Him all things necessary for body and soul.
122. What is the first petition?
"Hallowed be Thy name." That is: Grant that we may rightly know Thee, and sanctify, glorify, and praise Thee, in all Thy works in which Thy power, wisdom, goodness, justice, mercy, and truth appear; that in thought, word, and deed we may always honor and praise Thy name.
123. What is the second petition?
"Thy kingdom come." That is; so rule us by Thy Word and Spirit that we may submit ourselves more and more unto Thee; preserve and increase Thy Church; destroy the works of the devil; and hasten the full coming of Thy kingdom, wherein Thou shalt be all in all.
124. What is the third petition?
"Thy will be done in earth, as it is in heaven." That is: grant that we, and all men, may deny our own wills and obey Thy good will without murmuring; that so each may fulfil his own duty, and calling, willingly and truly, as the angels in heaven.
125. What is the fourth petition?
"Give us this day our daily bread." That is: be pleased to provide for all our bodily wants that we may know Thee as the only fountain of all good; for without Thy blessing, neither our care and toil, nor Thy gifts can profit us; and therefore we should trust alone in Thee.
126. What is the fifth petition?
"Forgive us our debts, as we forgive our debtors." That is: be pleased, for the sake of Christ's blood, not to impute unto us our past guilt, nor present transgressions; even as we purpose from the heart to forgive our neighbor.
127. What is the sixth petition?
"And lead us not into temptation, but deliver us from evil." That is: since we are too weak, in ourselves, to withstand our active and deadly enemies, the world, the flesh and the devil; do Thou preserve and strengthen us, in this spiritual warfare, by the power of Thy Holy Spirit, until we obtain a complete victory.
128. How do you conclude this prayer?
"For Thine is the kingdom, and the power, and the glory, for ever." That is: all this we ask of Thee, because Thou art our Almighty King, and art able and willing to give us all good; that thereby, not we, but Thy holy name may be glorified.
129. What does the word "Amen" signify?
"Amen," signifies it shall truly and certainly be. For my prayer is more surely heard of God than I feel in my heart that I desire these things of Him.