Lord's Days 46

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This section of Ursinus' commentary on the Heidelberg Catechism addresses Lord's Day 46, focusing on the preface of the Lord's Prayer. This theological exposition analyzes the phrases "Our Father" and "Who art in heaven" to explain why Christ instructed believers to address God in this manner. The text argues that calling God "Our Father" instills childlike reverence and confidence, outlines the various ways God is a Father (creation, redemption, sanctification), and emphasizes the need for mutual love and corporate prayer within the church. Furthermore, the explanation of "Who art in heaven" stresses that God's heavenly nature contrasts with earthly parents, encouraging believers to expect help from His almighty power while maintaining reverence and avoiding earthly thoughts of His majesty.

Chapter Content:

Our focus here is on the preface to the Lord's Prayer, "Our Father in heaven," based on the commentary on Lord's Day 46 of the Heidelberg Catechism. The analysis reveals that this introductory phrase is not merely a salutation but a foundational theological statement designed to shape the mindset and disposition of the one praying.

The term "Our Father" is commanded by Christ to awaken a "childlike reverence for and trust in God." This fatherhood is established in three ways: through creation, through redemption and adoption in Christ, and through sanctification by the Holy Spirit. Addressing God as Father fosters confidence that prayers will be heard, promotes true knowledge of God's redemptive work, and cultivates reverence. The use of the collective "Our" instead of "My" serves to build confidence through the unity of the church in prayer and to admonish believers toward the mutual love that is essential for true faith and effective prayer.

The clause "Who art in heaven" is added to elevate the believer's conception of God, preventing "earthly thought of the heavenly majesty of God." It emphasizes the profound difference between the perfect, all-powerful, heavenly Father and fallible earthly parents. This understanding is meant to inspire deeper reverence for God's majesty, bolster confidence in His infinite power to provide, and orient the believer's mind and desires toward heavenly things. The phrase also serves to correct theological errors, such as worshipping God in creatures or confining prayer to specific physical locations.

The Structure and Preface of the Lord's Prayer

The Lord's Prayer is presented as consisting of three distinct parts: a preface, the petitions, and a conclusion. The focus of this analysis is the preface, which is contained in the words, "Our Father which are in heaven." This preface itself is divided into two components:

1. A calling upon the true God: "Our Father"

2. A description of the true God: "Who are in heaven"

Christ commands this specific form of address because God desires to be called upon with due honor, which is comprised of true knowledge, confidence, and obedience (which itself includes love, fear, hope, humility, and patience).

Analysis of "Our Father" (Question 120)

A. The Basis and Purpose of Addressing God as "Father"

The command to address God as "Father" is intended to establish the fundamental grounds for prayer: reverence and trust. This relationship is rooted in three distinct aspects of God's work.

Threefold Fatherhood of God:

1. By Creation: God is the Father of humanity in the sense of being the ultimate creator, as referenced by the lineage of Adam being traced to "the son of God."

2. By Redemption: While humans are by nature "children of wrath," God adopts them as his children for the sake of Christ, the "only begotten and natural Son of God."

3. By Sanctification: God is Father through the process of regeneration by the Holy Spirit.

Reasons for the Command: Christ directs believers to use the term "Father" for the following reasons:

• To Direct True Prayer: To ensure prayer is offered to the true God, who is the Father of Jesus Christ.

• For True Knowledge: To cause believers to know and acknowledge Him as the Father who adopted them when they were His enemies.

• To Cultivate Reverence: Since He is Father, believers should conduct themselves as proper children, especially as adopted children undeserving of His benefits.

• To Inspire Confidence: To create an assurance of being heard. The argument is that if God gave His only Son for believers, He will certainly give them all things necessary for salvation (Rom. 8:32).

• For Remembrance of Creation: To keep the act of creation in mind.

B. Theological Considerations and Objections

The text anticipates and refutes several theological objections related to addressing God as "Father."

Objection	Refutation
1. Does addressing the "Father" exclude prayer to the Son and Holy Spirit?	No. The term "Father" is used essentially, not personally. It is put in opposition to creatures, not the other persons of the Godhead. The response is supported by four points: 1) Christ himself is called the "everlasting Father" (Isa. 9:6), showing the title can refer to the Godhead. 2) When one person of the Godhead is named in an external work, the others are not excluded. 3) We cannot approach the Father except through the Son, and the Holy Spirit is the "Spirit of adoption," making all three persons integral to the relationship. 4) Christ explicitly commands believers to ask in his name (John 16:23).
2. Christ is our brother, not our Father.	Christ holds both roles. He is our brother in his humanity ("in as far as he is man") and our Father in his divinity ("in as far as he is God, our Creator and Redeemer"), again citing Isaiah 9:6.
3. He who receives us for Christ's sake cannot be Christ himself.	This is a distinction of roles, not persons in this context. Christ as Mediator is the one on account of whom we are received into favor. Christ as God is the one who receives us into favor.
4. A father withholds nothing, but God withholds many things.	A good father grants what is "necessary and proper" and withholds what is "unnecessary, useless and hurtful." God acts precisely this way, providing all things that contribute to salvation.

C. The Significance of "Our" vs. "My"

Christ's instruction to say "Our Father" is deliberate and carries two primary implications:

1. To Excite Confidence of Being Heard: The use of "our" transforms prayer into a communal act. Even when an individual prays alone, the entire church is understood to be praying with them "in affection and desire." God, hearing the unified prayer of the whole church, is more inclined to answer.

2. To Admonish to Mutual Love: The word "our" at the very start of the prayer serves as a reminder of the duty to love one's neighbor. The text asserts that where there is no true love for fellow believers, there can be no true prayer, no assurance of being heard, and no true faith, "for whatsoever is not of faith is sin" (Rom. 14:23).

Analysis of "Who art in heaven" (Question 121)

A. The Core Purpose of the Phrase

This clause is added to achieve two primary objectives:

1. To ensure that believers "might have no earthly thought of the heavenly majesty of God."

2. To encourage believers to "from His almighty power expect all things necessary for body and soul."

B. The Meaning of God's Heavenly Abode

The phrase does not imply that God is confined to heaven, as He is everywhere by His "immensity." Rather, heaven is described as the place where God "manifests himself immediately" and is "more glorious than in the world." It is His throne, His habitation, and the dwelling place of angels and the blessed.

C. Eight Reasons for Adding "Who art in heaven"

The text provides a comprehensive list of reasons why Christ included this description of God:

1. To Contrast God with Earthly Parents: It separates the heavenly Father from earthly parents, defining Him as one who is heavenly, glorious, unchanging, and who rules over all creation with divine providence.

2. To Excite Confidence: It connects God's fatherly goodness with his infinite, heavenly power. Because He is both a loving Father and the all-powerful Lord of heaven, He is both willing and able to grant what is asked.

3. To Excite Reverence: Recognizing the Father as a great and heavenly Lord who has power over soul and body compels believers to approach Him with the "greatest humiliation of soul and body."

4. To Encourage Fervency of Spirit: Contemplating His heavenly majesty should inspire fervent prayer.

5. To Elevate the Mind: The phrase directs the minds of worshippers away from earthly concerns and fixes them upon "heavenly things."

6. To Inspire Desire for Heavenly Things: By focusing on the Father's heavenly nature, believers are led to desire heavenly things for themselves.

7. To Prevent Idolatry: It guards against the error of the "heathen, who imagine that God can be adored and worshipped in creatures."

8. To Universalize Prayer: It admonishes believers not to direct their prayers to a specific physical location, as was the practice under the Old Testament.

How does addressing God as "Our Father" shape Christian reverence and confidence in prayer?

Addressing God as "Our Father" shapes Christian reverence and confidence in prayer by establishing the nature of the relationship between the believer and God, which serves as the very foundation of the prayer itself. This opening address is designed to awaken a "childlike reverence for and trust in God" from the very beginning of the prayer.

Shaping Confidence in Prayer

The instruction to call God "Father" is intended to build confidence that one's prayers will be heard and answered. This confidence is rooted in several key ideas:

• God's Paternal Love: By addressing God as Father, we recognize that He has become our Father through Christ. The sources argue that if earthly parents provide for their children, God, our heavenly Father, is much less likely to deny us what we ask for in faith. This relationship is based on His redemption and adoption of believers who were once "children of wrath".

• The Ultimate Gift of Christ: A major source of confidence comes from the understanding that God loved believers so much that He gave His only Son to die for them. The logic follows that if God has already given such an incredible gift, "how shall he not with him give us all things necessary to our salvation".

• Praying with the Whole Church: Christ directs believers to say "Our Father," not "my Father," which fosters a collective confidence. The prayer is not offered in isolation but with the entire church, whose collective prayers God will not reject. Even when praying alone, the individual believer is joined in affection and desire by the whole church.

• God's Power and Goodness: The phrase "who art in heaven" further builds confidence by highlighting God's almighty power. Because our Father is also the Lord in heaven, possessing infinite power, He "can also easily grant unto us what we ask at his hands". It assures the believer that God is not only willing (as a Father) but also able (as the heavenly ruler) to provide for all needs of body and soul.

Shaping Reverence in Prayer

Calling God "Father" also cultivates a deep sense of reverence for His majesty and authority.

• Childlike Reverence: The term "Father" is meant to inspire the kind of reverence children should have for a parent. This is especially true for believers who recognize they have been adopted as children and are "undeserving of the benefits of God".

• Distinction from Earthly Parents: The addition of "who art in heaven" elevates this reverence by creating a clear distinction between our earthly parents and our heavenly Father. It prevents us from having "earthly" thoughts about God's heavenly majesty. We are to regard Him as a Father who is heavenly, glorious, unchangeable, and free from corruption.

• Majesty and Authority: Recognizing our Father as the one who "rules everywhere with heavenly glory and majesty" and governs the entire world should lead us to approach Him with reverence and "the greatest humiliation of soul and body". He is a great Lord with the power to "cast both soul and body into hell," which demands profound respect.

In summary, the address "Our Father" provides a dual foundation for Christian prayer. It fosters confidence by highlighting God's intimate, sacrificial love and His limitless power to provide for His children. At the same time, it cultivates reverence by reminding believers of their status as adopted children before a majestic, heavenly Father who rules over all creation.

Lord's Days 45

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Ursinus' commentary on Lord's Day 45 of the Heidelberg Catechism explores three questions from the catechism (116, 117, and 118) concerning the nature and necessity of prayer for Christians, the conditions required for acceptable and answered prayer, and the things God commands believers to ask of Him. It defines prayer as both petition and thanksgiving, distinguishes between public and private forms, and provides detailed reasoning for why prayer is essential for receiving grace and the Holy Spirit. Furthermore, the exposition meticulously outlines the conditions for effectual prayer, such as calling upon the true God, knowing one's need, and having confidence in Christ the Mediator, while also addressing the use and purpose of the Lord's Prayer as a model for all supplications.

Chapter Contents:

This section of the commentary synthesizes an extensive theological exposition on the nature, necessity, and practice of Christian prayer, based on Lord's Day 45 of the Heidelberg Catechism. The analysis establishes prayer as the "chief part of thankfulness" required by God and the sole means by which His grace and Holy Spirit are granted.

The core argument defines prayer as a multi-faceted act of worship directed exclusively to the true God, comprising both petition (asking for necessary spiritual and temporal blessings) and thanksgiving (acknowledging received benefits). Prayer is deemed necessary for Christians due to both the explicit command of God and the fundamental neediness of humanity; blessings are promised only to those who ask.

A central theme is the rigorous set of conditions required for prayer to be acceptable to God. These include not only a sincere heart and a humble recognition of one's misery but also a firm confidence in Christ as the mediator and an unwavering assurance of being heard, rooted in God's promises. A crucial distinction is made between praying for spiritual gifts, which should be asked for with absolute confidence, and temporal gifts, which should be requested conditionally upon God's will.

Finally, the document examines the Lord's Prayer, presenting it not as a restrictive script but as the perfect and comprehensive model for all prayer. It serves as a framework containing the essential categories of petitions for all spiritual and temporal needs, guiding believers on what and how to pray while allowing for specific, personal expressions of need.

The Nature and Definition of Prayer

The exposition defines prayer as a foundational element of Christian worship, consisting of calling upon the true God. This act stems from two sources: an acknowledgment of one's own want and a desire to partake in divine bounty. It is an act that must be rooted in true conversion and confidence in Christ's role as mediator.

The Two Parts of Prayer: Petition and Thanksgiving

Prayer is composed of two primary species or parts:

1. Petition: The act of asking God for blessings necessary for both the soul and the body.

2. Thanksgiving: The act of acknowledging, professing, and magnifying the benefits received from God. This acknowledgment binds the recipient to a gratitude that is "pleasing to God" and comprehends both truth and justice.

Apostolic Classification of Prayer

The Apostle Paul, in 1 Timothy 2:1, is cited as enumerating four distinct types of prayer, distinguished by their design:

• Supplication: Prayers against evil things.

• Prayers: Petitions for good things.

• Intercessions: Prayers made on behalf of others.

• Giving of Thanks: Acknowledgment for benefits received and evils avoided.

Forms of Prayer: Public vs. Private

Prayer is also distinguished by the circumstances of person and place:

• Private Prayer: Described as the personal "intercourse which a faithful soul has with God." It involves an individual asking for blessings or giving thanks, alone and apart from others. This form is not restricted to specific words or places, as the heart can give utterance through "sighs and groans."

• Public Prayer: The prayer offered up by the entire church congregation, typically led by a minister. This form necessitates the use of language ("the use of the tongue") to edify others and to praise and magnify God publicly.

The Necessity of Prayer for Christians

The text presents compelling reasons why prayer is not merely optional but absolutely necessary for believers.

The Divine Command

God has explicitly commanded prayer as a primary form of worship. Several scriptural passages are provided to support this imperative:

• "Call upon me in the day of trouble; I will deliver you." (Ps. 50:15)

• "Ask and it shall be given you." (Matt. 7:7)

• "When you pray, say, Our Father which are in heaven." (Luke 11:2)

Human Need and Want

Prayer is presented as indispensable due to human need. God has promised necessary blessings only to those who ask for them. The analogy is drawn that prayer is as essential for a person as "it is necessary for a beggar to ask alms." This necessity extends equally to thanksgiving, as without it, one can lose benefits already given and fail to receive those still needed.

The Role of Prayer in Faith and Receiving the Holy Spirit

Prayer is inextricably linked to faith and the reception of the Holy Spirit.

• Faith: It is argued that faith is "neither kindled nor increased" in anyone who does not desire or ask for it. Furthermore, thankfulness is a mark of true faith; those who taste God's grace will show gratitude and desire more of it.

• The Holy Spirit: The Holy Spirit is obtained through prayer and is given "to none, except those who seek and desire him."

Theological Considerations and Objections

The exposition addresses two key theological objections regarding the relationship between prayer and the Holy Spirit.

Objection 1: The wicked receive gifts of the Holy Spirit without asking.

• Answer: While the wicked do receive many gifts, they are not the "principal nor peculiar" gifts reserved for the elect, such as faith, repentance, and regeneration. The gifts they do receive ultimately contribute to their destruction, not their salvation. In the case of infants, it is argued they desire the Holy Spirit "after their manner" or possess an "inclination to seek him."

Objection 2: Prayer is an effect of the Holy Spirit, so the Spirit must be present before one can pray for it.

• Answer: While in order of nature the Holy Spirit (the cause) precedes prayer (the effect), they are simultaneous in time. God "effects in us a desire of the Holy Spirit and gives him unto us in the very same moment." The Holy Spirit is a unique gift that is "given, received and prayed for at one and the same time."

The Conditions for Acceptable Prayer

For a prayer to be acceptable to God and heard by Him, it must meet nine specific conditions. These requirements underscore the gravity and deliberation with which a believer must approach God.

Condition	Description
1. Invocation of the True God	Prayer must be directed only to the one true God—Father, Son, and Holy Spirit—as revealed in His word.
2. Knowledge of the Divine Command	The petitioner must pray with the assurance that comes from knowing God has commanded this act of worship, making it inherently pleasing to Him.
3. Knowledge of What to Ask	Prayers should not be "vague and wandering." Believers must know what to ask for—namely, spiritual and temporal things that are approved of and promised by God.
4. Sincere Desire	Prayer must come from the heart, not merely the lips. God values the "sighs and groans of the heart" over feigned or hypocritical words.
5. Acknowledgment of Need	Prayer must spring from a genuine knowledge and sense of one's own want and misery, as one will not ardently desire what one does not feel a great need for.
6. True Humility	The supplicant must approach God with true humility and penitence, casting themselves "before the divine Majesty as humble suppliants."
7. Trust in Christ the Mediator	One must possess knowledge of and trust in Christ, resting assured that prayers are made acceptable to God only for the Mediator's sake, not one's own worthiness.
8. Confidence of Being Heard	This is a crucial element of faith. A distinction is made: spiritual blessings (necessary for salvation) should be asked for with full, positive confidence; temporal blessings should be asked for conditionally, submitting to God's will and asking that they be granted only if they contribute to His glory and the supplicant's ultimate good.
9. Confidence in the Divine Promise	Prayer must be grounded in the knowledge of and confidence in God's promises that He will hear those who call upon Him according to these conditions. Without faith in these promises, prayer is of no avail.

The Prayers of the Godly vs. the Ungodly

A stark contrast is drawn between the prayers of the godly, who strive to observe all these conditions, and the ungodly, who neglect most or all of them. The ungodly err in various ways: having an incorrect knowledge of God, praying for evil things, praying hypocritically, lacking a sense of need, having no confidence in Christ, persisting in sin, or praying without faith in God's promises. Consequently, their prayers go unanswered.

The Role and Application of the Lord's Prayer

The Lord's Prayer is presented as the supreme model for all prayer.

The Perfection of the Model

Described as "the best, the most expressive and perfect form of prayer," it was delivered by Christ and contains, in a condensed form, "all things which are to be sought as necessary for soul and body." It serves as the ultimate "rule or pattern with which all our prayers ought to conform and agree."

A Framework, Not a Script

The text explicitly addresses whether believers are bound to the exact words of the Lord's Prayer. The answer is no.

• Christ's Intent: Christ's purpose was not to restrict believers to a specific script but to provide a summary of what things should be asked for and how they should be asked.

• Biblical Precedent: The existence of many other effective prayers in the Old and New Testaments with different wording (e.g., the prayers of Solomon, Daniel, and Christ Himself) demonstrates that the form is indifferent regarding the specific words used.

Reconciling the General Form with Specific Petitions

The Lord's Prayer is a "series of certain classes or heads" under which all necessary spiritual and temporal blessings can be categorized. While it expresses these needs generally, Christ intends for believers to "descend into particulars, and pray for special benefits according to our necessity." Explaining a general category through a specific, personal petition necessarily requires different forms of expression.

Citing Augustine, the text concludes that while believers are at liberty to express the same petitions in different words, they "are not allowed to pray for things different from those comprehended in this prayer."

How does the source define and categorize the various essential elements of prayer?

Prayer is a multifaceted spiritual practice with specific definitions, categories, and essential conditions for it to be acceptable to God.

Definition and Core Components of Prayer

Prayer is fundamentally defined as calling upon the true God. It originates from two key internal states: an acknowledgment of our own needs and a desire to receive from God's goodness. The source breaks down the general concept of prayer, which it also refers to as "invocation or adoration," into two primary components or "species":

1. Petition: This is a prayer that involves asking God for necessary blessings, both for the soul and the body.

2. Thanksgiving: This is a prayer that acknowledges and magnifies the benefits received from God. It also serves to bind the recipients of these gifts to a sense of gratitude that is pleasing to God.

The text further explains that thankfulness, in a broader sense, involves recognizing the greatness of a benefit and committing to perform mutual and appropriate duties in response.

Categorization of Prayer

The sources categorize prayer in two primary ways: by its purpose or design and by the circumstances in which it is offered.

1. Categories Based on Purpose

Drawing from the Apostle Paul's first Epistle to Timothy (2:1), the source outlines four specific types of prayer, distinguished by their objective:

• Supplication: Prayers specifically directed against evil things.

• Prayers: Petitions asking for good things.

• Intercessions: Prayers made on behalf of other people.

• Giving of Thanks: Thanksgiving for benefits that have been received and for evils that have been avoided.

2. Categories Based on Circumstance

Prayer is also distinguished by the context of person and place, leading to two forms:

• Private Prayer: This is the personal communion a faithful individual has with God. It involves asking for blessings for oneself or others, or giving thanks, when alone. This type of prayer is not confined to specific words or locations; it can be expressed through sighs and groans from a burdened heart.

• Public Prayer: This is prayer offered by the entire church congregation, typically led by a minister. It requires the use of specific words and language so that others are invited to join in praising and worshipping God. The Lord's Prayer ("Our Father, etc.") is cited as a prime example of a form intended for public prayer.

Essential Elements of Acceptable Prayer

The source dedicates significant attention to outlining the conditions that make prayer "acceptable to God and which He will hear". There are nine distinct requisites:

1. Directed to the True God: Prayer must be directed only to the one true God—Father, Son, and Holy Spirit—as revealed in His word.

2. Knowledge of God's Command: We should pray because God has commanded it. This knowledge assures us that our prayers are acceptable to Him, as the worship He requires cannot be displeasing to Him.

3. Knowledge of What to Ask: God does not want vague petitions. We must know what we are asking for, which includes both spiritual and temporal things that are approved by and promised by God. The Lord's Prayer serves as a perfect model for this, containing the sum of all necessary things.

4. True Desire: Prayers must be sincere and come from the heart, not just the lips. An "ardent desire" is presented as the chief element in the definition of prayer.

5. Sense of Need: This desire should spring from a genuine recognition and feeling of our own want and need for God's help.

6. True Humility: Prayer requires humility and an acknowledgment of our own unworthiness before God's divine majesty. It must be accompanied by penitence and conversion, as God does not hear "proud sinners".

7. Trust in Christ the Mediator: We must be assured that our prayers are pleasing to God only for the sake of Christ, our mediator, not because of our own merit. We are commanded to pray to the Father in Christ's name.

8. Confidence of Being Heard: Faith is essential. We must believe that God is reconciled to us in Christ and will hear our prayer. However, this confidence differs based on what is asked:

   • For spiritual gifts necessary for salvation, we should pray with full confidence that we will receive them.

   • For temporal blessings, we should pray with the condition that God will grant them only if they contribute to His glory and our benefit.

9. Knowledge of the Divine Promise: Our confidence must be rooted in God's promise that He will hear those who call on Him according to these conditions. Without faith in these promises, prayer is of no use.

Why is prayer necessary for Christians?

Prayer is necessary for Christians for two primary and interconnected reasons: it is a fundamental act of worship required by God, and it is the exclusive means by which God has promised to bestow His most essential gifts.

Here is a more detailed breakdown of why prayer is necessary:

1. It is a Requirement from God and an Act of Worship

• A Divine Command: Prayer is necessary simply because God has commanded it. The sources cite biblical injunctions such as "Call upon me in the day of trouble," "Ask and it shall be given you," and "When you pray, say, Our Father which are in heaven" as direct orders from God. Fulfilling this command is a core part of a Christian's duty.

• The Chief Part of Thankfulness: Prayer is identified as the chief part of the thankfulness that God requires from us. Thanksgiving, a key component of prayer, is essential; without it, we risk losing the blessings we have already received and failing to receive those we need. True faith inherently leads to thankfulness, as those who have "tasted of the grace of God" naturally show their gratitude and desire more of it.

2. It is the Ordained Means to Receive God's Blessings

• Access to Grace and the Holy Spirit: The sources state unequivocally that God will give His grace and Holy Spirit only to those who earnestly and without ceasing ask Him for them and give thanks. Faith itself cannot be "kindled nor increased" in anyone who does not desire or ask for it. The Holy Spirit, who produces faith, is given to those who seek and desire Him.

• Obtaining Necessary Blessings: Our own needs make prayer essential. We do not receive the blessings necessary for us, both spiritual and temporal, unless we ask for them, because God has promised them only to those who ask. In this respect, prayer for a Christian is compared to a beggar asking for alms—it is an absolute necessity born of need.

• The Interplay between the Holy Spirit and Prayer: The sources address a potential theological puzzle: if the Holy Spirit is required to pray, how can we pray to receive the Holy Spirit? The explanation is that the Holy Spirit is a unique gift that is "given, received and prayed for at one and the same time". God produces in us the desire for the Holy Spirit at the very same moment He gives the Spirit to us. Therefore, the act of asking for the Holy Spirit is both the evidence of His initial work in us and the means to receive Him more fully.

3. Prayer is Intrinsically Linked to Faith

• An Expression of Faith: Prayer is a direct outworking of faith. To pray acceptably, one must have confidence that God will hear for the sake of Christ the mediator. This act of confident asking strengthens and exercises faith, particularly when asking for temporal things, as it confirms our trust in God's providence for even the smallest matters.

• Rooted in God's Promise: Prayer is necessary because it is the way Christians lay hold of God's promises. Our confidence in being heard is based on the divine promise that God will deliver those who call on Him. Without faith in these promises, prayer is useless ("of no avail"). Therefore, prayer is the necessary action that activates our belief in God's promises.

In summary, prayer is not an optional activity for Christians. It is a divinely commanded act of worship and the primary expression of thankfulness. Furthermore, it is the indispensable channel through which God has chosen to give His most vital gifts, including grace, the Holy Spirit, and everything necessary for both soul and body.

What constitutes the general character of prayer?

The general character of prayer consists in invocation or adoration.

This is the broadest, most fundamental definition offered. It encompasses the entire act of worship directed towards the true God. The source explains this general character through several key points:

• Core Action: The foundational act of prayer is "calling upon the true God". This invocation arises from two internal states: an acknowledgment of our own need and a desire to receive blessings from God's goodness.

• Adoration as Worship: Adoration is frequently used in the same sense as the whole worship of God, as it signifies that we recognize Him as the one true God whom we worship.

• Two Main Components: This general character of invocation is further broken down into two main components, or "species":

  1. Petition: This is a prayer that specifically asks God for blessings that are necessary for both the soul and the body.

  2. Thanksgiving: This is a prayer that acknowledges and magnifies the benefits one has received from God. It also serves to bind the recipient to a sense of gratitude that is pleasing to Him.

In essence, while prayer can be categorized in various ways—such as by purpose (supplication, intercession, etc.) or circumstance (public vs. private)—its overarching, general character is the act of calling upon and worshipping God, which manifests primarily through either asking for His help (petition) or thanking Him for it (thanksgiving).

What is acceptable prayer's first requisite?

The first requisite for a prayer to be acceptable to God is that we call only upon the one true God, who has revealed Himself in His word, for all that He has commanded us to ask of Him.

This primary condition involves several key elements:

• The Object of Prayer: Prayer must be directed exclusively to the one true God—the Father, Son, and Holy Spirit.

• Revelation: This true God is the one who has revealed Himself in the church through His word, as delivered by the Prophets and Apostles, and through His works of creation, preservation, and redemption.

• Heartfelt Invocation: This act of calling upon God must be done with our "whole heart".

The source emphasizes that failing to direct prayer to the correct God is a foundational error. It notes that the ungodly often "commit an error, as it were, in the very threshold, having an incorrect knowledge of the nature and will of God, and so violate the very first condition necessary to acceptable prayer".

What are prayer's two parts?

Prayer is comprised of two primary parts or "species": petition and thanksgiving.

The source defines these two parts as follows:

1. Petition: This is a prayer that involves "asking of God those blessings necessary both for the soul and body". It is the part of prayer where one requests help or good things from God.

2. Thanksgiving: This is a prayer that consists of "acknowledging and magnifying the benefits received from God". It also serves to bind the recipients of these gifts to a sense of gratitude that pleases God. Thanksgiving is offered for benefits received and for evils that have been avoided.

The source explains that these two components are encompassed within the general character of prayer, which is defined as "invocation or adoration".

Who prescribed the form of prayer?

Christ prescribed the form of prayer.

This form of prayer, which He taught His disciples, is commonly known as the Lord's Prayer. The sources highlight several key aspects of this prescribed form:

• Its Purpose: Christ prescribed this form of prayer to teach us the "sum and substance of the things which we should pray for". It serves as a comprehensive summary of all things necessary for both soul and body.

• Its Perfection: The prayer is described as "the best, the most expressive and perfect form of prayer that has ever been delivered". This is because it was given by Christ, "who is the wisdom of God".

• A Rule and Pattern: It is intended to be a "rule or pattern with which all our prayers ought to conform and agree".

• Not Restrictive: While Christ prescribed this form, He did not intend to restrict believers only to these specific words. The purpose was to provide a summary of what to ask for and how to ask. The sources note that we are at liberty to use other words, as long as we do not pray for things different from those encompassed in the Lord's Prayer.

Lord's Days 44

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Summary (NotebookLM)   

Ursinus' commentary on Lord's Day 44 of the Heidelberg Catechism meticulously examines the tenth commandment's requirements, emphasizing that it forbids even the slightest sinful inclination and mandates a complete embrace of righteousness. The author argues for the unity of the tenth commandment, rejecting interpretations that split it into multiple precepts by referencing scriptural passages and historical theological perspectives. The document further explores the possibility of perfect obedience to God's commandments by those converted, concluding that while perfect adherence is unattainable in this life, a genuine commitment to righteousness is essential. Finally, it details the various uses of God's moral law across different states of human nature—uncorrupted, corrupted, and regenerated—and addresses numerous objections from Antinomians and other groups who argue against the law's continued relevance in the Christian church.

Chapter Contents:

The Tenth Commandment, Imperfect Obedience, and the Use of the Law

I. The Tenth Commandment: Internal Obedience and Concupiscence

The text begins by exploring the Tenth Commandment, which forbids coveting, and emphasizes its unique focus on internal obedience and the regulation of affections.

Key Themes and Ideas:

• Singular Nature of the Tenth Commandment: The text argues that the prohibition against coveting is a single commandment, not multiple, despite its various applications (neighbor's house, wife, possessions). This is supported by:

• Moses' repetition of it in different orders (Ex. 20:17, Deut. 5:21).

• Its comprehension in one verse in both instances.

• Paul's interpretation, "I had not known lust, except the law had said, You shall not covet" (Rom. 7:7).

• The practice of "Papists and others" who join together the coveting of various things due to a shared underlying reason.

• The authority of ancient Jewish and Christian writers.

• Design and End of the Commandment: Its purpose is "the internal obedience and regulation of all our affections towards God, and our neighbor and his goods." It serves as a "general rule and interpretation" for the "internal obedience of all the other commandments."

• Original Righteousness and Concupiscence: The commandment enjoins "original righteousness towards God and our neighbor," which involves "a true knowledge of God in the mind, with an inclination in the will to obey the will of God as known." Conversely, it forbids "concupiscence," defined as "an inordinate desire or corrupt inclination, coveting those things which God has forbidden."

1. Two Extremes Forbidden by Original Righteousness:Original sin towards our neighbor (concupiscence): "desiring and wishing those things, which would be an injury to our neighbor."

2. Inordinate love of our neighbor: "which leads to the neglect of God for his sake."

• Concupiscence as Sin: The text firmly asserts that concupiscence is sin, differentiating it from original sin as an effect from a cause, or a part from the whole. Concupiscence is a "propensity to those things which are prohibited by the divine law," while original sin is the "state of condemnation" and "want of the knowledge and will of God."

• Even "the thinking of evil, in as far as it is connected with an inclination and propensity to pursue it, or with a desire to practice it, is sin."

• It is "born in us" but is still "an evil and sin," judged "according to the law," not "according to nature."

• Rebuttal to Pelagianism: The text refutes Pelagian arguments against concupiscence being sin:

• Objection 1 (Natural things are not sins; concupiscence is natural): This is a "fallacy of the accident." Inordinate concupiscence was not natural before the fall but became "joined to our nature after the fall." It is an "evil accident" inseparably connected with an otherwise good nature.

• Objection 2 (Impossible to produce or prevent is no sin): The major premise is false. Sin is determined by God's law, not human capacity. God commanded these things when they were possible, and though humanity lost the power, God retains the right to demand.

• Objection 3 (Concupiscence does not condemn the regenerate): This is a "fallacy of accident." It doesn't condemn the regenerate due to "the grace of God, which does not impute it to the faithful," not because it's not sin. Other sins also don't condemn the regenerate due to Christ's pardon.

• Objection 4 (Original sin removed in baptism): Original sin is not "simply and wholly removed in baptism; but merely as it respects its guilt." "Corruption and an inclination to sin remain still." The "formal part of sin is removed... in respect to the guilt of sin," but the "inclination remains."

II. Imperfection of Obedience in the Regenerate

Question 114 addresses whether converted individuals can perfectly keep God's commandments, concluding definitively that they cannot in this life.

Key Themes and Ideas:

• Impossibility of Perfect Obedience in this Life: "No, but even the holiest men, while in this life, have only a small beginning of such obedience." They possess an "earnest purpose" to live according to all commandments, but perfection is unattainable.

1. Three States of Man and Obedience:Uncorrupted nature (before the fall): Perfect obedience was possible.

2. Corrupt nature (after the fall): "Entirely unable to fulfill what the law demands; yea, it cannot so much as commence acceptable obedience to God."

3. Regenerate nature: Obedience is possible in three respects:

• "External propriety and discipline."

• "Imputation of Christ's righteousness, or by the benefit of justification and regeneration, which we obtain by faith."

• "The commencement of internal and external obedience in this life."

• Remaining Imperfection in the Regenerate: Despite regeneration, "the law is impossible to the regenerate in respect to God, or the perfect internal and external obedience which it requires." This is because:

• They "do not fulfill the law perfectly, but do many things in opposition to it."

• Even their good actions are "imperfect; for there are still many sins remaining... as original sin, and many actual sins, neglects, omissions and infirmities."

• Distinction between Regenerate and Unregenerate Sin:Regenerate: God has a "purpose to save," a "certain final repentance," and "some beginning, or seed of true faith and conversion."

• Unregenerate: No divine purpose for salvation in the same way, no final repentance, no beginning of new obedience; they "sin willingly and persist in their opposition to God."

• Rebuttal to Objections against Imperfection:Objection 1 (Works of Holy Spirit are perfect): Works are perfect "in as far as they are suggested and wrought by the Holy Spirit," but imperfect "in as far as they are also of men, who are as yet imperfect and fallible."

• Objection 2 (Works of those conformed to Christ are perfect): Saints are only "conformed to Christ only in part as long as they continue on earth."

• Objection 3 (No condemnation in Christ implies perfect works): No condemnation comes not from perfect works, but from "the satisfaction of Christ imputed to them by faith."

• Objection 4 (God rewards according to works, implying perfect works): God judges "according to the covenant of faith," not "the covenant of perfect works," rewarding works as "evidences of their faith."

• Objection 5 (Scriptures attribute perfection to saints' works): This "perfection" refers to "perfection which consists in parts, of true sincerity as opposed to hypocrisy," not "perfection which consists in the degrees of obedience." True perfection is "in the degrees of the true and perfect righteousness of Christ imputed unto them."

• Objection 6 (David's claims of righteousness): These claims refer to "the righteousness of a good conscience without which faith cannot stand," not absolute sinlessness. Saints comfort themselves with a sincere desire to obey and "the full assurance that their sins are covered and washed away by the blood of Christ."

• Objection 7 ("Whosoever is born of God does not commit sin"): This means "not to have reigning sin, nor to persevere in it," not to be without sin entirely.

III. The Purpose and Uses of the Divine Law

Question 115 addresses why God strictly enjoins the Ten Commandments if perfect obedience is impossible in this life. The answer outlines two primary reasons and then delves into the diverse uses of the law across different states of humanity.

Key Themes and Ideas:

• Reasons for God's Strict Enforcement despite Imperfection:

1. Self-Knowledge and Seeking Christ: "That as long as we live, we may learn more and more to know our sinful nature, and so the more earnestly seek forgiveness of sins and righteousness in Christ."

2. Continual Renewal and Pursuit of Perfection: "That without ceasing we diligently ask God for the grace of the Holy Spirit, that we be renewed more and more after the image of God, until we attain the goal of perfection after this life."

• Uses of the Law (Categorized by Human State):

• I. In Nature Uncorrupted (Before the Fall):

1. Perfect Conformity with God: Man's mind possessed "perfect knowledge of the law," leading to "conformity and correspondence of all the inclinations and actions with the will of God."

2. Good Conscience and Hope of Eternal Life: The law promised life for perfect obedience.

• II. In Nature Corrupted (Unrenewed by the Holy Spirit):

1. Preservation of Discipline and External Propriety: The law "curbs and restrains even the unregenerate" from "flagrant and open forms of wickedness" through conscience and external authority.

2. Knowledge of Sin: The law "accuses, convinces, and condemns all those who are not regenerated," revealing their unrighteousness and subjection to condemnation. This knowledge can, "by an accident," prepare the elect for conversion by leading them to despair in themselves and seek Christ.

• III. In Nature Restored by Christ (The Regenerate):

1. Preservation of Discipline and Outward Obedience: Though chiefly for the unregenerate, it helps the godly due to "weakness and corruption of the flesh," using "threatenings of the law, and the examples of punishment" to keep them in duty.

2. Knowledge of Sin (as a mirror): It helps the regenerate see "the defects and imperfection of their own nature," leading to humility, continued conversion, and earnest prayer for conformity to God.

3. Rule of Divine Worship and Christian Life: "Your word is a lamp unto my feet, and a light unto my path." This use is "peculiar to the regenerate."

4. Teaching God's Nature: "That the exposition of the law delivered to the church may teach that God is, and what he is."

5. Testimony of the True Church and Religion: The law taught "in its purity, and rightly understood" is a mark of the true church.

6. Admonition of God's Image in Man: It testifies to humanity's "excellence... before the fall, and of the original righteousness... restored in us by Christ."

7. Testimony of Future Eternal Life: Since the law is not perfectly observed in this life, it implies a future life where "we shall yield a perfect obedience to the law."

• IV. In Nature Perfectly Restored and Glorified (After this life):

• While preaching ceases, "a knowledge of the law" and "perfect obedience to all its demands, and full conformity with God, will be wrought in them." The law will accomplish the same ends as before the fall.

• Rebuttal to Antinomian/Libertine Objections (Against Teaching the Law):

• Objection 1 (Unkeepable law is useless to teach): False. The law serves "many objects, even in respect to the regenerate," such as revealing imperfection, driving to Christ, and encouraging progress.

• Objection 2 (God commands impossibilities, thus useless): False. God commands for multiple ends, not solely perfect compliance in this life, and it's not "absolutely impossible" for the regenerate to keep it in part.

• Objection 3 (Don't desire what God won't give in this life): False. God commands us to desire perfect obedience to foster piety, repentance, and to prepare us for its eventual accomplishment after this life.

• Objection 4 (Christ is not lawgiver; ministers shouldn't teach law): False. Christ is lawgiver as God and restored the law's true sense. Ministers teach what Christ delivered, including the law.

• Objection 5 (Satisfaction by Christ's punishment frees from obedience): False. Satisfaction for past sins doesn't negate future obedience as gratitude to the Redeemer.

• Objection 6 (Christians governed by Spirit, not law): True, not by law as a constraint like the ungodly, but the law still "teaches them what worship is pleasing to God" and the Spirit uses it to incline to "true and cheerful obedience."

• Objection 7 ("Not under the law, but under grace"): This means freedom "from the curse and constraint of the law," not freedom from yielding obedience. We obey through Christ and are not bound to perfect obedience in ourselves in this life, only a beginning of it.

• Objection 8 (Law is the letter which kills): The law kills "by the fault of men" or "without the gospel." When "joined with the gospel," it "commences to become the Spirit" by producing spiritual obedience in the regenerate. Christ "did not come to destroy the law, but to fulfill it."

• Objection 9 (Law increases sin): The law increases sin "by an accident, or on account of the corruption of man" (making them desire what's forbidden, or revealing the magnitude of sin), not by making small sins greater.

• Objection 10 (Law not necessary to salvation): True, for salvation by obedience, but "necessary on account of other causes," as already proven (various uses).

• Objection 11 (All things in Christ; no need for Moses/Law): The moral law is part of "the whole wisdom and knowledge, or doctrine which has been delivered unto us by Christ." Christ commands both faith and repentance, including the law's doctrine.

How do different theological viewpoints understand the nature and role of God's law?

Based on the sources provided, different theological viewpoints understand the nature and role of God's law in contrasting ways, particularly concerning human sinfulness (concupiscence) and the law's applicability to Christians. The text primarily presents a Reformed theological perspective while arguing against the views of Pelagians and Antinomians (or Libertines).

Here is a breakdown of these different viewpoints on the nature and role of God's law:

On the Nature of God's Law and Sin

A key point of theological disagreement concerns whether innate corrupt inclinations, or "concupiscence," are sinful according to God's law.

• The Pelagian Viewpoint: Pelagians argued that concupiscence is not a sin because it is natural. Their reasoning was that things which are natural are not sins. They also argued that anything impossible for a person to produce or prevent in themselves, like concupiscence, cannot be a sin.

• The Reformed Viewpoint (as presented in the sources): This view holds that the law is the ultimate standard for defining sin. Whatever opposes the law is sin, regardless of whether it is innate or impossible for humans to avoid.

  • In response to the Pelagian argument that concupiscence is "natural," the source clarifies that this inclination was not part of human nature before the fall but is an "evil accident" that became joined to it afterward. Therefore, it is not natural in the sense of being created good by God.

  • It refutes the idea that impossibility negates sin by stating that sin is judged by God's law, not by human ability. God's right to demand perfect obedience is not lost even though humanity lost

What does the tenth commandment require?

Based on the provided sources, the tenth commandment requires a perfect internal obedience that governs all our affections and thoughts.

Here is a detailed breakdown of what the commandment requires:

1. The Purity of Heart and Mind

The primary requirement of the tenth commandment is a radical internal purity that goes beyond outward actions. It requires:

• That no "least inclination or thought against any commandment of God" should ever enter our hearts.

• That, conversely, we should "with our whole heart continually hate all sin and take pleasure in all righteousness".

This means the commandment forbids not only acting on corrupt desires but also the very existence of those desires and inclinations within us. The thinking of evil, when connected to a desire or propensity to pursue it, is considered a sin under this commandment.

2. Original Righteousness Toward God and Neighbor

The commandment's design is the "internal obedience and regulation of all our affections towards God, and our neighbor". It essentially serves as a rule and interpretation for all the other commandments, demanding that they be obeyed not just externally but internally.

In this sense, the tenth commandment enjoins:

• Original righteousness towards God: This consists of a true knowledge of God and an inclination in the will to obey His will.

• Original righteousness towards our neighbor: This involves a desire and inclination to perform all required duties toward our neighbor and to "preserve and defend his safety".

3. The Prohibition of Concupiscence

The commandment explicitly forbids concupiscence, which the sources define as "an inordinate desire or corrupt inclination, coveting those things which God has forbidden".

• This concupiscence is considered "Original sin towards our neighbor" when it involves "desiring and wishing those things, which would be an injury to our neighbor".

• The sources strongly argue that this concupiscence is a sin in itself, regardless of whether it is innate or impossible to avoid in our fallen state. It is judged as sinful not by human nature or ability, but by God's law, which states, "You shall not covet".

The source text clarifies that this commandment concerning concupiscence is a single commandment, not two, citing Moses, the Apostle Paul, and ancient Jewish and Christian writers as support. It serves as a general rule that applies to the internal obedience required by the entire Decalogue.

What are the uses of the moral law?

Based on the provided sources, the moral law has several distinct uses that differ according to a person's spiritual state. The text outlines these uses in four categories: for humanity before the fall, for unregenerated humanity, for regenerated believers, and for glorified believers in the afterlife.

Here are the specific uses of the moral law as detailed in the sources:

1. In Our Uncorrupted Nature (Before the Fall)

In the state of humanity before sin entered the world, the moral law served two primary functions:

• To ensure perfect conformity with God: The law was perfectly known, which led to a complete alignment of all human inclinations and actions with God's will.

• To provide a good conscience and hope of eternal life: Perfect obedience to the law's requirements guaranteed a consciousness of God's favor and the promise of eternal life.

2. In Our Corrupted Nature (Unregenerated)

For those who have not been renewed by the Holy Spirit, the law has two main uses:

• To preserve civil order and discipline: The law, being engraved on the hearts of all people, restrains even the unregenerate from committing flagrant wickedness, thereby maintaining external order in society. This is sometimes referred to as the "civil use."

• To reveal the knowledge of sin: The law's primary function for the unregenerate is to act as a "schoolmaster" by accusing and condemning them, stopping them from trying to justify themselves by their own deeds. This brings an awareness of guilt before God and can be a preparation for conversion in the elect, leading them to despair of their own righteousness and seek life in Christ. The Apostle Paul's statement, "by the law is the knowledge of sin," illustrates this use.

3. In Our Restored Nature (Regenerated Believers)

Even for believers who are saved by grace, the moral law remains essential and serves multiple purposes:

• As a rule for a Christian life: The law guides believers on how to live a life of worship and gratitude that is pleasing to God. The Holy Spirit uses the law to incline believers toward cheerful and true obedience.

• As a mirror to reveal remaining sin: The law continually shows believers their own imperfections and remaining sinfulness. This leads to humility, a deeper faith in Christ, and more earnest prayer for the grace of the Holy Spirit to become more like God.

• To preserve discipline: The threats and warnings contained within the law are still useful for believers. Because of the weakness of the flesh, these warnings help keep them from committing grievous sins.

• As a testimony of key theological truths: The law also serves to teach about God's nature, identify the true church (where the law is taught in its purity), remind us of the original righteousness of humanity before the fall, and point to the promise of eternal life where perfect obedience will finally be possible.

4. In Our Glorified Nature (After This Life)

In the life to come, the moral law will return to the function it had before the fall:

• Perfect knowledge and obedience: The elect will have a perfect knowledge of the law and will render perfect obedience to it, resulting in a full and complete conformity with God.

How is concupiscence defined?

Based on the provided sources, concupiscence is defined in several related ways, primarily as an innate and corrupt inclination or desire that is contrary to God's law. It is described as a key aspect of original sin but is also distinguished from it. The sources present this definition while actively arguing against the Pelagian view, which denied that concupiscence is a sin.

Here is a detailed breakdown of how concupiscence is defined and understood in the sources:

Core Definitions of Concupiscence

• A Corrupt Inclination or Inordinate Desire: The sources most directly define concupiscence as "an inordinate desire or corrupt inclination, coveting those things which God has forbidden". It is also described as a "propensity to those things which are prohibited by the divine law". This includes "not even the least inclination or thought against any commandment of God".

• Original Sin Towards Our Neighbor: In the context of the tenth commandment, concupiscence is specifically framed as a form of "Original sin towards our neighbor," which consists in "desiring and wishing those things, which would be an injury to our neighbor".

• The Effect and Part of Original Sin: The sources clarify the relationship between concupiscence and original sin. While some view them as the same, the text argues they differ "in the same way in which an effect differs from a cause, or as a part of a thing differs from the whole".

  • Original Sin is the broader state of condemnation and the "want of the knowledge and will of God" resulting from the fall.

  • Concupiscence is the effect or part of that state—the actual "propensity" to desire what is forbidden.

• Innate but Not "Natural" in the Original Sense: A key point is that concupiscence, although now "born in us," was not part of humanity's original, uncorrupted nature. The source refutes the Pelagian argument that it is natural (and therefore not sinful) by explaining that it is an "evil accident" that became joined to human nature after the fall. It is not natural in the sense of being "created good by God".

The Sinful Nature of Concupiscence

A central theme in the sources is the insistence that concupiscence is, in itself, a sin. This is established through several arguments:

• It Is Judged by God's Law, Not Human Nature: The ultimate standard for what constitutes sin is God's law. The source states, "Whatever is opposed to the law is sin, whether it be born in us, or not". Since the law says, "You shall not covet," and Paul equates "lust" (concupiscence) with sin, then concupiscence is definitively a sin.

• It Is Sinful Even if Unavoidable: The sources counter the argument that something unavoidable cannot be a sin. The text asserts that sin is measured "by the law and will of God," not by human ability. God's right to demand perfect obedience was not lost when humanity lost the power to perform it.

• It Remains Sinful Even in Believers: For regenerated Christians, concupiscence remains a sin. The reason it does not lead to their condemnation is not because it ceases to be sinful, but because of "the grace of God, which does not impute it to the faithful". Its guilt is pardoned through Christ, just like other sins. The source clarifies that while the guilt of original sin is removed in baptism, the inclination (concupiscence) remains.

How does the law increase sin?

Based on the sources provided, the law increases sin not because the law itself is flawed, but "by an accident, or on account of the corruption of man". This increase happens in two distinct ways.

1. By Provoking Human Corruption

The first way the law increases sin is by inciting humanity's depraved nature to rebel against God's commands. The sources explain this dynamic:

• Human nature after the fall is described as "so depraved and alienated from God, that men do not perform what they know to be pleasing to God".

• Conversely, when people know something is "prohibited by God, that they desire, and do with the greatest willingness".

• This is illustrated by the statement, "Sin taking occasion by the commandment, wrought in me all manner of concupiscence" (Romans 7:8), which is cited in the text. This means the very presence of a command can stir up forbidden desires (concupiscence) in a sinful heart.

2. By Working Wrath and Despair

The second way the law increases sin is by revealing guilt and God's judgment, which in unregenerated individuals leads to negative spiritual outcomes:

• The law reveals to people their sins and the "punishment which they deserve in consequence thereof".

• This knowledge, on its own, "produces in itself in the unregenerate hatred of God".

• This leads them to "fret and murmur against God, hate and turn away from him, and rush into despair". The text refers to this as the law "working wrath".

It is important to note that the sources clarify that the law "in itself produces righteousness, conformity with God, love to God, etc.". The increase of sin is an accidental, not an essential, function of the law, stemming entirely from human sinfulness.

Finally, the sources mention another sense in which the law "increases" sin: it reveals the "greatness and magnitude" of our sins, making us acknowledge how severe they are. However, this is a matter of recognition and awareness, not of making a small sin become "greater and more aggravated" in its nature.

How do Pelagians err?

Based on the sources provided, Pelagians err by denying that concupiscence is a sin. The text presents and then systematically refutes the main arguments they use to support this erroneous view.

Here are the specific errors of the Pelagians as detailed in the sources:

1. They incorrectly define what is "natural" to humanity.

   • Pelagian Argument: They argue that things which are natural cannot be sins. Since concupiscence is natural, it therefore cannot be a sin.

   • The Error: This argument contains a "fallacy of the accident" because it misunderstands the term "natural". While concupiscence is now born with us, it was not part of humanity's original, uncorrupted nature before the fall. It is an "evil accident" that became joined to our nature after the fall and is not something "created good by God". The desire for something like fruit was natural before the fall, but desiring it against God's command, as Eve did, was sinful.

2. They wrongly believe that inability to avoid something negates its sinfulness.

   • Pelagian Argument: They claim that whatever is impossible for a person to produce or prevent in themselves cannot be a sin. Since concupiscence fits this description, it is not a sin.

   • The Error: This is false because sin is not measured by human ability ("any liberty or necessity of our nature") but by God's law. Whatever opposes the law is sin, regardless of whether humans have the power to avoid it. God's right to demand perfect obedience was not lost when humanity lost the power to perform it after the fall.

3. They misinterpret why concupiscence does not condemn believers.

   • Pelagian Argument: They argue that since concupiscence does not lead to the condemnation of regenerated believers ("them which are in Christ Jesus"), it must not be a sin, at least not in the regenerate.

   • The Error: This argument also involves a "fallacy of accident". Concupiscence fails to condemn believers not because it ceases to be a sin, but because of an external factor: "the grace of God, which does not impute it to the faithful". Like other sins, its guilt is pardoned through Christ, not because it is no longer sinful in itself.

4. They misunderstand the effect of baptism on original sin.

   • Pelagian Argument: They claim that original sin is removed in baptism, and therefore concupiscence is no longer a sin in those who are baptized.

   • The Error: This is incorrect because original sin is not "simply and wholly removed in baptism". Only its guilt is removed. The corruption and inclination to sin (concupiscence) remain, even in the baptized.

In summary, the fundamental error of the Pelagians, according to the sources, is their failure to recognize God's law as the absolute standard for defining sin. They attempt to judge sin based on human nature and ability rather than on the divine standard, leading them to wrongly conclude that the innate corrupt desire of concupiscence is not sinful.

How is the law fulfilled?

Based on the provided sources, the law is fulfilled in different ways depending on the person and the context. The fulfillment of the law can be understood in terms of perfect obedience, satisfaction through Christ's work, and the ongoing process of sanctification in believers.

Here is a detailed explanation of how the law is fulfilled:

1. Fulfillment by Christ's Perfect Obedience and Satisfaction

The sources state that Christ fulfilled the law in two primary respects: by obedience and by suffering.

• By Obedience: Christ was perfectly "just and holy in himself and did not violate the law in a single instance". He also performed actions on our behalf that he was not obligated to do.

• By Suffering: Christ sustained the punishment of the law that was due to us for our sins.

• Imputation to Believers: Through Christ, believers are considered to have fulfilled the law. The sources explain that believers "are bound to yield obedience and do yield it, not in ourselves, but in Christ". The satisfaction Christ made is imputed to them by faith, which is why "there is no condemnation to them" even though their own works are imperfect.

2. Fulfillment in Uncorrupted Human Nature (Before the Fall)

Before the fall, humanity was capable of fulfilling the law perfectly. The sources describe this state as follows:

• Perfect Obedience Was Possible: "Perfect obedience to the whole law, was possible to the nature of man before it was corrupted by sin".

• Perfect Conformity with God: In this original state, the mind had a perfect knowledge of the law, which resulted in a complete alignment of all human inclinations and actions with God's will.

3. Fulfillment in Regenerated Believers (In this Life)

The sources are clear that perfect fulfillment of the law is impossible for anyone in this life, including the most holy believers. However, there is a sense in which regenerated believers begin to fulfill the law.

• A Small Beginning of Obedience: "Even the holiest men, while in this life, have only a small beginning of such obedience". This is not a perfect obedience, but an earnest purpose to live according to all of God's commandments, not just some of them.

• The Work of the Holy Spirit: Christ also fulfills the law in us by granting his Spirit, which enables us to "commence obedience to it". The Holy Spirit uses the doctrine of the law to incline believers to "true and cheerful obedience".

• An Evangelical Reward: While believers' works are imperfect, God will judge them not according to the law's standard of perfect works, but according to the "covenant of faith". He will reward them "according to their works, as according to the evidences of their faith".

4. Fulfillment in Glorified Believers (After This Life)

Perfect fulfillment of the law by humanity will be achieved in the life to come.

• Perfect Obedience and Conformity: In our "perfectly restored and glorified" state, there will be a "perfect knowledge of the law," and believers will render "perfect obedience to all its demands". This will result in "full conformity with God," accomplishing the same end the law had before the fall.

• A Future Hope: The fact that the law was given to be observed, but is not perfectly observed in this life, serves as a "testimony of eternal life, still future, in which we shall perfectly fulfill the law".

Why God Demands Fulfillment He Knows is Impossible in This Life

The sources address this directly, explaining that God strictly enjoins the Ten Commandments for two main reasons:

1. To reveal our sinful nature: So that we "more earnestly seek forgiveness of sins and righteousness in Christ".

2. To drive us to seek God's grace: So that we "without ceasing we diligently ask God for the grace of the Holy Spirit," in order to be continually renewed until we reach the goal of perfection in the next life.