Geneva Catechism (221 - 230)

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Q. 221. Seeing that the law of God points out the form of duly worshipping him, must we not live according to its direction?

A. We must indeed. But we all labour under infirmity, owing to which no man fulfils, in every respect, what he ought.

Q. 222. Why then does God require a perfection which is beyond our ability?

A. He requires nothing which we are not bound to perform. But provided we strive after that form of living which is here prescribed, although we be wide of the mark, that is, of perfection, the Lord forgives us what is wanting.

Q. 223. Do you speak of all men in general, or of believers only?

A. He who is not yet regenerated by the Spirit of God, is not fit to begin the least iota of the law. Besides, even were we to grant that any one is found to obey the law in any respect, we do not think that he has performed his part before God. For the law pronounces all cursed who have not fulfilled all the things contained in it. (Deut. xxvii. 26; Gal. iii. 10.)

Q. 224. Hence we must conclude, that as there are two classes of men, so the office of the law is twofold?

A. Exactly. For among unbelievers it does nothing more than shut them out from all excuse before God. And this is what Paul means when he calls it the ministry of death and condemnation. In regard to believers it has a very different use. (Rom. i. 32; 2 Cor. iii. 6.)

Q. 225. What?

A. First, while they learn from it that they cannot obtain righteousness by works, they are trained to humility, which is the true preparation for seeking salvation in Christ. Secondly, inasmuch as it requires of them much more than they are able to perform, it urges them to seek strength from the Lord, and at the same time reminds them of their perpetual guilt, that they may not presume to be proud. Lastly, it is a kind of curb, by which they are kept in the fear of the Lord. (Rom. iii. 20; Gal. ii. 16; iii. 11; iv. 5.)

Q. 226. Therefore, although in this earthly pilgrimage we never satisfy the law, we cannot judge that it is superfluous to require this strict perfection from us. For it shows the mark at which we ought to aim, the goal towards which we ought to press, that each of us, according to the measure of grace bestowed upon him, may endeavour to frame his life according to the highest rectitude, and, by constant study, continually advance more and more.

A. That is my view.

Q. 227. Have we not a perfect rule of righteousness in the law?

A. So much so, that God wishes nothing else from us than to follow it; and, on the other hand, repudiates and holds void whatever we undertake beyond its prescription. For the only sacrifice which he accepts is obedience. (1 Sam. xv. 22.)

Q. 228. To what end, then, the many admonitions, precepts, exhortations, which both Prophets and Apostles are continually employing? (Jer. vii. 12.)

A. They are nothing but mere expositions of the law, which lead us by the hand to the obedience of the law, rather than lead us away from it.

Q. 229. But he gives no command concerning the private case of each individual?

A. When he orders us to render to every one his due, it is obvious to infer what the private part of each is in his own order and condition of life, and expositions of particular precepts, as has been said, he scattered throughout Scripture. For what the Lord has summarily comprised here in a few words, is given with more fulness and detail elsewhere.

Q. 230. As the second part of Divine Worship, which consists in service and obedience, has been sufficiently discussed, let us now proceed to the third part.

A. We said it was invocation, by which we flee to God in any necessity.

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