The Catechism of the Church of Geneva John Calvin Translated by El ijah^' Waterman y m i '. o a* rs -s • Q. — , 4) CO (u c: 'i c / |b: ":: REV. ABEL FLINT, PASTOR OF THE SOUTH CHURCH IN HARTFORD; THIS SMALL VOLUME IS INSCRIBEB, AS A T£STIMONT OF FRIENDSHIP, BETWEEN HIM AND THE TRANSLATOR. ADA^RTISEMENT. TIIE following translation is designed Lo ejt- hibit the doctrinal sentiments of Calvin to the Eng- lish reader, in that form in which he himself wish- ed posterity to ascertain them. Li every instanbe the Translator has been anxious to give a literal and fair expression of that Reformer's ideas. The copy, from which the translation was made, is in the 8th voL of his works ; Amsterdam Edition 1667. The Leyden Edition of 1591, in Latin, Greek, and Hebrew, has been examined, and also the French copy at the end of Calvin's and Beza*s Testament, of 1563, and the copy at the end of the large French Bible of 1641. These different copies and editions hare served to correct each other, and from tliem considerable assistance hay been derived, in ascertaining the use of appropri- ate words. S^Hdgeport, June Slst, 1814. cATfidftisiAPR 8 1911 * CHURCH OF GENEYA, BY THE REV. JOHN CALVIN. TRAKStATEB FROM THE LATIS^, BY THE REV. ELIJAH WATERMAN, Author of the Life of Calvin. AN APPENDIX, IN A LETTER ADDRESSED TO WILLIAM S. JOHNSON, L. L. D. Showing that " Hlie Catechism commonly called Dr. Alexander fJowell's," which was sanctioned in the Convocation of Bisliops and Clergy' in 1562, and published 1570, " as a standing summary of the doctrines of the English Church," Ls hi substance the Catechism of Calvin enlarged. Ua^ccyUXix as troi kcci rovro fcrcu — rcc Aey«,«.:v(f« , Ex Pre/a. CyrilU Catecheseon p. 8. ej::s Cperitm, HARTTORD : SJieJdon ^ Goodivin Printer- ^mict of flDotttwcticuf, f^ti, ^jsjcjcJojcr*** BE IT REMEMBERED : That on the fifth day f August, in the thirty-ninth year of the Independenc. _^ of the United States of America, Elijah TVaterman, of the said District, hath deposited in this office, the title of a Book, the right whereof he claims as author, in the words following to wit : " The Catechism of the Church of Geneva, by the Rev. John " Calvin. Translated from the latin by the Rev. Elijali Wa- " terman, author of the life of Calvin. With an Appendix, in ** a letter addressed to William S. Johnson, L. L. D. Showing " that ' the Catechism commonly called Dt. Alexander Now- ' ell's,' which was sanctioned in the Convocation of Bishopr *' and Clergy in 1562, and published 1570, ♦ as a standing sunri- " mary of the doctrines of the English Church/ is in sutetance " the Catechism of Calvin enlarged." In conformity to the act of the Congress of the United States, OTititled " An act for the encouragement of learning, by'securing tile copies of maps, charts and hooks, to the authors and pro- prietors of such copies, during the times therein menUoned." HENRY W. EDWARDS, Clerk of the DistriU cf Connecticut: THE ^ CATECHISM j OF THE CHURCH OF GENEVA. i I. THE DOCTRINES OF FAITH, Q. 1. Minister. WHAT is the chief end of man ? A. Child. It is to know God his Cre- ator. 2 M. What reason have you for tliis answer ? C. Because God has created us, and plac- ed us in this world, that he may be glorified in us. And it is certainly right, as he is the author of our life, that it should advance his glory. 3 M. What is the chief good of man ? C. It is the same thing. 4 M. Why do you account the knowl- edge of God, the chief good ? C. Because without it, our condition is more miserable than that of any of the brute cieatures. iO The Catechism of the 5 M. From this then we clearly under- stand, that nothing more unhappy can be- fall man than not to glorify God. C. It is so. 6 M. What is the true and correct knowledge of God } C. When he is so known, that the honour, which is his due, is rendered to him. 7 M. What is the true method of ren- dering him due honour ? C. It is to put our whole trust in him; to serve him by obedience to his will, all our life ; to call upon him in all our necessities, seeking in him salvation, and every good thing which can be desired ; and finally, to acknowledge, both in the heart and with the mouth, that he is the sole author of all bles- sings. 8 M. But that we may discuss these things in order, and explain them more ful- ly : Which is the first head of your division ? C. That we should place our whole con- fidence in God. 9 M. How is that to be done ? C . By acknowledging him, Almighty and perfectly good. 10 M. Is this sufficient ? C. By no means, 11 M. Why not? C. Because we do not deserve that he should exert his power for our assistance, or manifest his goodness for our benefit. 12 M. What more is needful ? Qiurch of Geneva. 11 C That each one of us be fully con-* vinced that God loves him, and that he is willing to be to him a Father and a Saviour 13 M. But how will that be evident to us? C. Truly from his word, in which he de- clares to us his mercy, and testifies his love for us, in Christ. 14 M. The foundation and beginning of confidence in God is then, the knowledge of him in Christ ? C. Entirely. 15 M. Now I would hear from you, in a few words, the sum of this knowledge ? C. It is contained in the Confession of Faith, or rather Formula of Confession, which all Christians have always held in general ainong themselves. It is common- ly called the Symbol of the Apostles, which has been received from thctbegini^ng of the jChurch among all the pioip ; and which was either taken from the mouth of the Apostles, or faithfully collected from their writings. 16 M. Repeat it. C. I believe in God the Father Mmighty, Maker of Heaven and earth : and in Jesus Christ, his only Son, our Lord ; ivho was conceived by the Holy Ghost, born of the vir- \gin Mary ; suffered under Pontius Pilate^ iuas crucified, dead, and buried ; He descen- ded into Hell ; the third day he arose from the dead ; ascended into Heaven, and sitteth qt the right hand of God the Father Almitrh 12 The Catechism of the ty ; from thence he shall corns to judge the living and the dead, I believe in the Holy Ghost : the Holy Catholick Church : the com- munion of Sa'mts : the forgiveness of sins : the resurrection of the body, and the life ever- lasting, Jlmen. 17 M. That each head may be under- stood, into how many parts shall we divide this Confession ? C. Into four principal ones. 18 M. What are they ? C. The first respects God, the Father : the second, Jesus Christ, his Son, which em- braces also the whole subject of man's re- demption : the third, the Holy Spirit : and the fourth, the Church, and the benefits of God towards it. 19 M. Since there is but one God, why do you name three ; the Father, the Son, and the Holy lliiit^ C. BecXuse, iirthe one substance of God, we must consider the Father, as the begin- ning and origin or first cause of all things : then tlie Son, who is his eternal wisdom i and lastly the Holy Spirit, as the power of God, spread abroad through all things, which yet perpetually dwells in him. 20 M. You mean then, that there is no absurdity, although we determine that these three distinct persons are in the one God- liead 5 and that God is not therefore divided. C. It is so. 9A M. Recite the first part of the Creed. Church of Geneva, 13 C. I believe in God the Father Almighti/, Creator of Heaven.and Earth. 22 M. Why do you call him, Father? C. Chiefly as it respects Jesus Christ, who is the eternal word of God begotten of him from eternity; and sent into this world and declared to be his Son. From hence also we understand, that since God is the Fath- er of Jesus Christ, he is a Father to us also. 23 M. In what sense do you give him the name of Jllmighty ? C. Not in this manner, that he should have power and not exercise it ; but that he holds all things under his hand and manage- ment; to govern the world by his Providence ; to order it after his own will ; and to com- mand all creatures as it pleaseth him. 24 M. You do not then imagine an idle power of God ; but you consider him to be one, who has always a hand prepared for op- eration, so that nothing is done but by him and his appointment. C It is so. 25. M. Why do you add, Maker or Cre- * ator of Heaven a nd Earth ? - • C. In as much as he has made himself known to us by his works ; in which also he is to be sought by us.* For our understand- ings are nwt capable of comprehending his essence. The world itself, therefore, is ay it wore a glass, in which we may discern * Romans i. ^0. B 14 The Catechism of the him as far as it is for our benefit to kn«w him. 26 M. By heaven and earth, do you not understand the whole creation ? C. Yes, truly. These two words include all things that exist in heaven and in earth. 27 M. But why do you call God Crea- tor only, since it is much more excellent to guard 2inAjn^eserve the Creation in its order, than to have once created ? C. It is not indeed so much as intimated, by this expression, that God at once created his M'orks, so that he might cast off tlie care of them afterwards ; but it is rather to be ac- counted, that as he framed the world in the beginning, so he still preserves it; and that the earth and all other things abide, only as they are preserved by his power and manage- ment. Besides, as he upholds ail things by his hand, it is evident that he is the supreme Moderator and Lord of all. Since then he is the Creator of heaven and earth, it be- comes us to understand him to be the One, who by his wisdom, power, and goodness, governs the whole course and order of na- ture ; who is alike the autlior of the rain and the droutli, of the hail and other tempests, and of fair weather; who makes the earth fruitful by his bounty, and by w ithdrawing liis hand, again renders it barren; from v.hom alike come health and disease ; to whose dominion, all tilings are subject, nnd to v, hose will, all tliineis are obpdiont. Ghurch of Geneva. 15 28 M. What then shall I think of dev- ils and wicked men ? Shall I say that these also are in subjection to him? C. Although God doth not influence them by his Spirit ; yet he restrains them by his power, as with a bridle, that they cannot move themselves, except as he permits.-— Moreover, he makes them the servants of his will, so that they are constrained to pursue, unwillingly and without their intention, his pleasure. 29 M. What benefit do you derive from the knowledge of this subject ? C. Very ^^eat. For it would go ill with us, if any thing was permitted to devils and wicked men, without the will of God. In that case, knowing ourselves exposed to their perverseness, the tranquillity of our minds would be destroyed. But now we rest in safety, believing them to be curbed by tlie will of God, and held in by restraint, so that they can do nothing but by his permissicoi and especially since God presents himself to us as our guardian and defender. 30 M. Now let us proceed to the second part. C. That is — To believe in Jesus Christy his only Son, our Lord. 31 M. What is summarily contained in ibis ? C. That the Son of God is our Saviour ; and at the same time it explains the manner 16 The Catechism of the in which he has redeemed us from death, and obtained life for us. 32 M. What is the meaning of tlie name, Jesus, by which you call him. C. That name in Greek signi fies Saviour, The Latins have no proper name, by which its force can be well expressed. , Therefore the word Saviour was commonly received. Besides, the Angel gave this appellation to the Son of God by the command of God him- self.* 33 M. Is this of anj more weight, than if men had given it to him ? C- Altogether: For since God would have him so called he must of necessity be truly what he is called. 34 M. What then does the word, Christy signify ? C. By this title, his office is still better expressea. For it signifies, that he was anointed, for a Prophet, Priest, and King. 35 M. How do you know that ? C Because the Scriptures apply anoint- ing to these three uses ; and also often as- cribe to Christ, these three offices, which we mentioned. 36 M. With what kind of oil was he anointed ? C. Not with visible ; not witli such as was used in the consecration of ancient Kings, Priests, and Prophets, but with more excel- * Matthew i. 21. Church of Geneva, 17 lent : That is by the grace of the Hoi j Spir- it, which is the substance represented by that external anointing. 37 M. What is the nature of that king- dom of his, of which you speak ? C. It is spiritual, as it is governed by the word and Spirit of God ; which bring with them righteousness ^nd life. 38 M. What is the nature of his Priest- hood ? C. It is the office and prerogative of standing in the presence of God, for obtain- ing his favour, and for appeasing his wrath, by the oblation of a sacrifice, which is ac- ceptable to him. 39 M. In what sense, do you call Christ a Prophet ? C. Because when he came into the world, he declared himself the Ambassador of the Father, and the Interpreter of his will among men. And for this purpose, that having ful- ly explained the will of the Father, he might put an end to all revelations and prophecies. 40 M. But do you receive any benefit from this ? C. Truly all these things have no other object, but our good. For Christ was en- dowed with those things of the Father that he might impart them to us, and that we all might partake of his fulness, 41 M. Explain this to me a little more fully. C. He was filled with the Holy Spirit, B 2 IS I'he Catechism of the and enriched with all the fulness of its gifts, that he might impart them to us, anil to each one, according to the measure, which the Father knew to be expedient for us. Thus from him, as tlie one only fountain, we draw whatever we have of spiritual good. 42 M. What does his kingly office prof- it us ? C. By it we are enabled to live pious and holy lives in liberty of conscience ; are endowed with his spiritual riches; and also armed with that power which enables us to overcome the flesh, the world, sin, and the devil, those perpetual enemies of our souls. 43 M. What purpose does the Priest- hood of Christ answer ? C. Chiefly as by this means, he is our Mediator, who reconciles us to the Father : and also that a way is opened for us to the Father, that we may come into his pres- ence with confidence, and offer ourselves and all that is ours to him for a sacrifice. And hence, you may understand in what manner he makes us his, by his Priesthood. 44 M. Tlie prophetic office still remains? C. As the office of master was bestowed upon the Son of God for his people ; the end is that lie mi,^ht illuminate them in the true knowledge of the Father, instruct Ihem in the truth, and make them the faraily-disciplcs of God. 45 M. This then is the conclusion of all you have said : The name, Christ, corapre- Church of Geneva. 19 hends three oflBces, which the Father confer- red on the Son, that he midit abundantly com- municate their power and fruit unto his own. C. It is so. 46 M. Why do you call him the only Son of God, since God distinguishes us all, by that appellation ? C. Because, if we are the sons of God, we have it not from nature 5 but only from grace and adoption, does God hold us in that con- dition. But the Lord Jesus, who is begot- ten of the substance of the Father, and is of the same essence with him, is by the best right called the only Son of God i since he alone is so, by nature.* 47 M. You understand, then, that this honour is due to him by the right of nature, and is personally his own ; but it is couimu- nicated to us by gratuitous kindness, in as much as we are his members. C Entirely. Therefore in respect to this communication, he is called the first born among many brethren.f 48 M. In what sense do you understand him to he our Lord? C. As he is appointed by the Father, that he might have us under his dominion ; that he should administer the kingdom of God in heaven and on earth, and should be the head of angels, and of believers. * John i. 1. Eph. i. 3. Heb. i. 1. t Rom. viii. 29. Colos. i. 15, 18. 2Q Tlie Catechism of tha, 49 M. What is meant by that which follows ? C. It shows the manner in which the Son is anointed by the Father, that he should be our Saviour ; namely, that having taken our flesh, he performed all those things which were necessary for our salvation, as they have been here declared. 50 M. What do you mean by these two .sentences : Who ivas conceived of the Holy Ghost, bom of the Virgin Mary ? C. That he was formed by the miracu- lous and secret power of the Holy Spirit, in the womb of the Virgin, of her substance, that he sliould be the true seed of David, as was foretold by the Prophets.* 51 M. Was it tlien needful that he should put on our flesh ? C. Certainly, because it was necessary that man's disobedience to God should be expiated also in human nature. Nor indeed otherwise would he have been our Mediator, to accomplish the reconciliation of men with God.f 59. jM. You say then that it behoved Christ to be made man, so that, as in our per- son, he might fulfil the oflice of our Saviour. C. So 1 think ; for it is necessary for us to recover in him, whatever is wanting in ourselves ; which cannot otherwise be done. * Psalm cxxxii. 11. Math. i. 1. Luke i. 32. t Rom. iii. 25. 1 Tijn. ii. 5. Heb. iv. 15, and V. 7 CImrch of Geneva. '2% 53 M. But why was his generation ef- fected by the Holy'Spirit, and not rather in the common anc^usual manner ? C. In as much as the seed of man is wholly corrupted, it became the office of the Holy Spirit to interpose in the generation of the Son of God, lest he should he affected by that contagion, and that he might be endow- ed with the most perfect purity. 54 M. Hence then we learn, that he wlio is to sanctify others should be free from ev- ery blemish, endowed from the womb with original purity, entirely consecrated to God, and undefiled with any corruption of the hu- man race. C. So I understand it. 55 M. Why do you pass immediately from his birth to his death, omitting the whole history of his life ? C. Because the Creed here treats only of those points which are the chief things of our redemption, and which contain in tliem as it were, its substance. 56 M. But why do you not say, in one word, that he ivas dead, without adding, the name of Pontius Pilate, under whom lie suf- fered ? C. That not only respects the truth of the history, but proves also, that liis death was inflicted by a judicial sentence. 57 M. Explain this more fully. C. He died that he might bear the pun- ishment due to us, and in thi« manner deliv- 22 The Catechism of the er us from it. But as we all, as we were sinners, were exposed to the judgment of God, that he might suffer it in our stead, he was pleased to place himself before an earth- ly judge, and to be condemned by his mouth, so that we miglit be absolved before the throne of the heavenly Judge. 58 M. But Pilate pronounced him inno- cent, therefore he was not condemned as a malefactor.* C. It becomes us to observe both these points. For thus the judge gives the testi- mony of his innocence, that it might be wit- nessed, that he suffered not for his own sins, but for ours ; yet, at the same time, he was condemned, in solemn form, by the same sentence, that it might be manifest, that by undergoing, as our substitute, the punish- ment which we merited, he might deliver us from it. 59 M. It is well said. For if he had been a sinner, he would not have been a fit surety for suffering the punishment of the sins of others. Yet tlmt his condemnation might be accounted to us for absolution, it became him to be numbered among male- factors. C. So I understand it. 60 M. As to his being crucified, has this any thing of more moment, than if he had suffered any other kind of death ? • Math, sxvii. 24. Church of Geneva, SS C. Yes, as the Apostle informs, when he says, That he was Iian^ed on a tree, that by bearing our curse in himself, we might be delivered from it. For that kind of death was accursed of God.* 61 M. What.^ Is not reproach fixed oa the Son of God, when he is said to be sub- jected to a curse, even in the sight of God .^^ C. By no means ; for by receiving it, he abolished" it : nor did he cease, at that time, to be blessed, when he enriched us with his benefits. 62 M. Proceed. C. Since death was a punishment laid upon man, on account of sin, the Son of God endured it, and by enduring conquered it. And tliat it might be more fully manifested, that he endured a real death, he would be placed in a tomb, like other men. 63 M. But it does not appear that we derive any advantage from this victory, since we all die. C. That is no objection; for death is nothing now to believers, but a passage to a better life. 64 M. Hence it follows, that death is no more to be dreaded as a formidable thing ; but we must follow Christ our Leader with an intrepid mind, who, as he did not himself perish in death, will not suffer us to perish. C. So we must do. * Gal. iii. 13. Dcut. xxi. 23. 24 "The Catechism of the 65. M, What is to be understood, as to what is immediately added concerning his descent into hell 9* C. That he not only suffered a natural death, which is the separation of soul and body, but also the pains of death ; as Peter calls tliem :t and by this phrase I understand tliose dreadful agonies, by which his soul was straitened. * Calvin's opinion was that Christ suffered the pains of hell on the Cross. There he suffered, and offered himself a sacrifice for the sins of the human race. See his opinion at lai-ge in his Institutes, B. 2. Chap. 16. 8. That the words, lie descended to Hell or the invisible tvorld, were added to the Creed after the foui'th century, is evident from tlie state- ment made by Bishop Burnet, in his exposition of tlie 39 Articles, Art. 3, p. 55—58. Burnet says,. that the Article in the Creed, of Christ's descent in- to Hell, is mentioned by no writer before RufRn, Presbyter of Aquila, who, in the beg-inning- of the the fifth Century, tells us — That it was neither in the Smybol of tlie Roman, nor oriental Churches ; and tiiat he found it in the Symbol of his own Church at Aquila. But as there was no Article in that S}-m-- bol that related to Christ's burial, so he understood tl^ words in that sense. " JsTone of tlie Fathers of the first ages, neither Irenaeus, Turtiillian, Clemens, nor Origen, in the short abstracts which they give us of the Christian Faith, mention any thing like tliis." The first Creeds, wliich used these words, made no other mention of Christ's burial ; it follows according to Ruffin's sense, that they were imdei'- stood of his burial. t A.ctB ii. 24: Church of Geneva, S5 66. M. Relate to me the cause and man- ner of this sufteiing. C. As he placed himself before the tribunal of God, that he miglit make satisfaction for sinners, it became him to be tortured with horrible distress of soul, as if he was forsa- ken of God — nay as if he was hated of God. He was in these pains, when he cried to his Father, My God, my God, why hast thou FORSAKEN ME ! 67. M. Was the Father then displeased with him? C. By no means ; but he exercised this se- Terity towards him, that it might be fulfilled which was spoken by Isaiah the Prophet — « He was wounded for our transgressions, he was bruised for our iniquities."* 68. M^ Since he is God, how could he be seized with this kind of horror, as if he was forsaken of God ? C. We must consider that he was reduc- ed to this necessity, according to the affec- tions of his human nature. And tliat this might be done, his Divinity in the mean time retired, that is, did not exert its power. 69. M. But how, again, can it be, that Christ, who is the Saviour of the world, should be subjected to this condemnation. C. He did not so submit to it as to re- main under it. For he was not so seized by those horrors, which have been mentioned. • Isaiah liii. 4, 5. C 26 l^ie Catechism of the as to be overcome bj tbem, but ratlier strug- gling with tlie power of hell, he subdued and destroyed it. 70 M. Hence we learn, what is the dif- ference between the torment of conscience, which he sustained, and that by which sin- ners are tortured, who are pursued by the hand of an oiFended God. For what in him was temporary, in them is eternal; and what in him was only tiie piercing of a nee- dle's point, is in them a deadly sword wound- ing to the heart. C. So it is. For the Son of God, in the midst of these pains, did not cease to hope in the Father ; but sinners, condemned by the judgment of God, rush into desperation, rage against him, and press on even to open blasphemies. 71 M. Are we able to learn from hence, what fruit believers derive from the death of Christ .=^ C. Yes. And first, we perceive him to be a sacrifice, by which he expiated our sins before God ; and thus the wrath of God be- ing appeased, he brouglit us back into favour with him. Secondly, that his blood is a foun- tain, in which our souls are purged from all pollution. Lastly, that by his death our sins are so blotted out, that tliey shall not come into remembrance before God ; and thus the hand writing, which held us as guilty, is era- sed and abolished. 72 M. Doestlie death of Christ bring no other benefit to us ? « Church of Geneva, 27 C. Yes truly. For by its efficacy (if in- deed we are tlie true members of Christ) our old man is crucified ; the body of sin is so destroyed, tliat the depraved lusts of the flesh reign no more in us. 73 M. Proceed to other things. C. It follows — TJie third day he arose a^ain from the dead. By which he proved himself, tlie conqueror of sin and death.— For by his resurrection, he swallowed up death, broke the bonds of Satan, and reduced his whole power to nothing. 74 M. How manifold are the benefits which we derive from his resurrection ? C. Three fold. By it, righteousness is obtained for us : Tt is a sure pledge of our resurrection to a glorious immortality : And by its power, we are even now raised to new- ness of life, that we may live in pure and holy obedience to the will of God.* 75 M. Let us attend to the next point. C. He ascended into Heaven. 76. M. Did lie so iiseeud into heaven, tliat he is no more on earth ^ C. Yes truly. For after he had finished all those things, commanded him of his Fa- ther, and which were requisite for our sal- vation, there was no occasion wliy he should be longer conversant on earth. 77 M. What benefit do we derive from this ascension } * Roman? iv. 25. 1 Cor. xv. 22. Rom. vi. 4. 28 The Catechism of the C. The fruit is two fold. For in as much as Christ has entered into heaven in our name, as he descended to the earth for our sakes, he has opened to us also that door, which, on account of sin, was before shut. Secondly, he appears in the presence of God, as our Intercessor and Advocate. 78 M. But has he, bj ascending to heav- en, so departed, as to be no more with us ? C. By no means. For he promised, that he would be with us even to the end of the world. 79 M. But by his dwelling with us, are we to understand his bodily presence ^ C. No. For the manner in which his body is received into heaven, is one tiling ; and the presence of his power which is dif- fused every where, is another. 80 M. In what sense do you say that he sits at the right hand of God the Father? C. These words signify, that tlie Father has given to him the dominion of heaven and earth, that he should govern all things.* 81 M. VVhat do you understand by this right hand and by this sitting ? C. It is a similitude taken fiom earthly Princes, who are accustomed to place, at their right hand, those who act as their min- isters. 82 M. Do you mean the same thing, as that which Paul declares : viz. That Christ * Math, xxviii 20. Church of Geneva, 29 is "constituted head over all things to the Church, and being exalted above all princi- palities, he hath obtained a name which is above every name.* C. Yes, it is so. 83 M. Let us pass to that which fol- lows. C. From thence he shall come to judge the quick and the dead, Tlie meaning of which words is, that he will as openly come from heaven, to judge the world, as he was seen to ascend into heaven.f 84 M. As the day of judgment will not be til] the end of the world, how do you say that there will be some of mankind remain- ing; as it is appointed unto all men once to dic4 C. Paul answers this question, when he says that those who are then alive shall be made new by a sudden change, that the cor- ruption of the flesh being put oft', they may put on incorruption.il 85 M. You understand then that this change will be the same to them, as death ; as it will be the abolishing of the first nature, and the beginning of a new life. C. So 1 understand it. 86 M. May not our minds receive con- solation from this, that Christ is one day to be tiie Judge of the world ? * Eph. i. 22. Pliil. ii. 9. f Acts i. 11. * Heb. ix. 27. 0 1 Cor. x^^ 5. 1 Tbes. iv. r. 30 The Catechism of the C. Yes, singular consolation. For by this we certainly know that he will come, for our salvation. 87 M. We should not then so fear tills judgment, as to have it fill us with dread. C. By no means. For we shall then stand before the tiibunal of the Judge, who is also our Advocate ; and who will receive us into his confidence and cliarge. 88 M. Let us now come to the third part. C. Tliat is concerning Faith in the Holy Spirit, 89 M. Of what use is that to us ? C. Truly in this respect, that we may know, that as God has redeemed and saved us by his Son, so he will make us partakers of this redemption and salvation by the Holy Spirit. 90 M. In what manner ? C. In as much as we liave cleansing by the blood of Christ ; so it is necessary, that our consciences be sprinkled with it, that they may be purified.* 91 M. Tliis requires a more clear expo- sition. C. I understand, that the Holy Spirit, dwelling in our hearts, operates so that we may experience the power of Christ. For it is by the illumination of the Holy Spirit that we understand tlie benefits we derive from ♦ 1 Peter i. Z 1 John i. 7. C/mrch of Geneva, 31 Christ ; by his persuasion they are sealed in our hearts ; and he prepares in us a place for them ; he also re^nerates us and makes us new creatures: Therefore, whatever gifts are offered us in Christ, we receive by the power of the Spirit,* 92 M. Let us proceed. C. The fourth part follows in which we profess to believe in the Holy CatholicJc Church. 93 M. W\mi is the Church ? C. The body and society of believers, whom God has predestinated unto eternal life. 94 M. Is this article necessary to be be- lieved ? C. Yes, truly, unless we w ould render the death of Christ without effect, and ac- count all tliat we have said, for noth.ing. For this is the sole purpose of all, that there should be a Church. 95 M. You understand tlien, that the cause of salvation lias been hitherto treated of, and its foundation shown, when you ex- plained, that we were received into the fa- vour of God, by the merits and intercession of Christ ; and that this grace is confirmed in us by the power of the Holy Spirit. But now the effect of all tliese is to be unfolded, so that from ihe very subject itself, Faith may be more firmly established. * Rom. viii. 11. Ehp. i. 13. i)2 The Catechism of tJie C. It is so. 96 M. But whj do you call the Church Holy? C. Because those whom God elects, he justifies, and purifies in holiness and inno- cence of life, to make his glory shine forth in them. And this is what Paul means, when lie says, that Christ sanctified the Church, which he redeemed, that it might be glorious and pure from every spot,* 97 M. What do you mean by the epi- thet Catholick or universal ? C. By that we are taught, that as there is one head of all believers, so it becomes all to be united in one body, that tliere may be one Church and no more, spreafl throughout all the world.f 98 M. What is the meaning of what is next added, the communion of saints'^ C. This is laid down, to express more clearly the unity which is among the mem- bers t)f the Church. At the same time, it in- timates, t!iat whatever benefits God bestows on the Church, respect the common good of all, as all have a communion among them- selves. 99 M. But is this holiness, which you attribute to the Church, ah-eady perfect. C. Not yet, not so long, indeed, as it is piihtant in tliis world. For it will always * Rom. viii. 30. Eph. v. 25. •jfEph. iv. 15. ICor. xii. 12. Church of Geneva. 33 labour under infirmities ; nor will it pver be entirely purilied ^rom the remains of corrup- tion, until it a! aU be completely united to Christ its head, by wLom it is iranctilied. 100 M. Can tiiis (Miurch be otherwise known, tlian as it is discerned by Faith ? C. There is indeed a visible Church of God, which he has designated to us by cer- tain signs and tokens ; but we now treat ex- pressly of the congregation of those, whom lie has elected to salvation. But this is nei- ther knov/n by signs, nor at any time dis- cerned by the eyes^ iOl M. Wli^at article follovvS next ? C. I believe the forgiveness of sins, 102. M. What does the w^ord forgiveness signify ? C. " Tliat God, by his gratuitous goodness, will pardon and remit the sins of believers, so tliatthey shall neitljcr come into judgment, nor have punisliment exacted of them. 103 M. Hence it follows, that v/e can by no means merit, by personal satisfactions, tljat pardon of sins, whicij we obtain from the Lord. C. It is true. For Christ alone, by suf- fering the penalty, has finished the satisfac- tion. As to ourselves, we have nothing at all, which we can offer to God as a compen- sation ; but we receive the benefit of pardon from bis pure goodness and liberality. 104 M. Why do you connect for^vc- ness of sins with the Church ? {34 The Catechism of the C. Because no one obtains it, only as he is first united to the people of God, and per- severingl J cherishes this union with the body of Christ even to the end ; and in that man- ner gives evidence, that he is a true member of the Church. 105 M. By this rule you determine, that there is no condemnation or destruction, ex- cept to those who are without th.e Churcli ? C. It is so. For from those M^ho make a separation from the body of Christ, and by factions destroy its unity, all hope of salva- tion is cut off, in so far,as they continue in this separation. 106 M. Recite the last article. C. I believe the resurrection of the body ^ and the life everlasting. 107 M. For what purpose is this article of Faith put in the Confession ? C. To admonish us that our happiness is not to be placed in this world. The knowl- edge of this has a twofold advantao,e and use. By it we are taught, first, that this world is to be passed througb by us, merely as stran- gers— that we may think continually of our departure, and not suffer our hearts to be en- tangled with earthly anxieties. And sscond- ly, that we should not, in the mean time, des- pair in our minds, but patiently wait for those things which are as yet hidden and con- cealed from our eyes, being the fruits of grace, laid up for us in Christ, until the day of revelation. Church of Geneva, 35 108 M. AVhat will be tlie order of tliia resurrection ? C. Those who were before dead will re- ceive the same bodies in which they dwelt on earth ; but endowed with a new quality, that is, to be no more obnoxious to death and corruption. But those who shall be living at that day, God will marvellously raise up with a sudden change.* 109 M. But will it be common at once to the just and tlie unjust.^ C. There will be one resurrection of all ; but the condition will be different : Some will be raised to salvation and glory 5 others to condemnation, and final misery. t 110 M. Why then is eternal life spoken, of, in tlie Creed and no mention made of the wicked? » C. Because nothing is treated of in that summary but what relates to the consolation of pious minds : Therefore, tliose blessings only are considered whicl\ the Lord has pre- pared for his servants. For this reason noth- ing is said about tlie condition which awaits the wicked, vvhom we know to be aliens from the kingdom of God. 111 M. Since we hold the foundation on wliich Faith depends, it will be easy to infer from thence the definition of true Faith. C. It is so, and thus we may define it — Faith is the certain and stable knowledge of •o" 1 Cor. XV. 53. t Malt. xxv. 4C\ John v. 79 36 The Catechisyn of the the paternal benevolence of God towards us, according to his testimony in the Gospel ; that he will be to us, for tlie sake of Christ, a Fatlier and a Saviour. 112. Do we obtain that of ourselves, or do we receive it from God ? C. The scriptures teach us, that it is the special gift of God, and experience confirms the testimony. 113. M. Inform me what experience. C. Truly, our understandings are too weak to comprehend that spiritual knowl- edge of God, which is revealed to us by Faith ; and our hearts have too sti'ong a pro- pensity to distrust God, and to put a perverse confidence in ourselves or the creatures, for us to submit to liim of our own mere motion. But thtf Holy Spirit makes us capable, by his own illumination, of understanding those things, which would otherwise very far ex- ceed our capacity, and forms in us a sure persuasion, by seiiling in our hearts the prom- ises of salvation. 1 14. ]NL What benefit arises to us from this Faith, when we have once obtained it ? C. It justifies us before God, and by this justification makes us heirs of eternal life. 115. M. What.^ Are not men justified by good works, Avhen bv living an innocent and holy life, they study to approve them- selves to God ? C . If any one could be found thus perfect, he might well be called just j but since we Church of Geneva^ S7 ^re all sinners, in many ways guilty before God, that worthiness which may reconcile us to him must be sought by us in some other way. 116 M. But are all the works of men so polluted, and of no value, that they deserve no favour with God ? C. In the first place, all those things which proceed from us, as they are properly called ours, are polluted, and therefore avail nothing, but to displease God, and be reject- ed by him. 117 M. You say then, that before we are born again, and created anew by the Spir- it of God, we can do nothing but sin ; as a eon'upt tree brings forth only corrupt fruit. *^ C. It is wholly so ; for whatever appear- ance our works may have in the eyes of men, tliey are altogether evil, as long as the heart is corrupt; at which God especiallv leoks. 118 M. Hence you infer, that we cannot, by any merits of our own, come before God and challenge his favour : but rather, in al) our undertakings and pursuits, we expose ourselves to his wrath and condemnation. C. So I think. Therefore it is of his mere mercy, and not from any respect to ouj; works, that he freely embraces us in Christ, and holds us accepted, by accounting thai, nghteousnqss of his, which is accepted by us. * Matt. vii. IB. 38 The Catechism of the as our own ; and not imputing our sins unto us*. 119 M. In what manner 1:lien do you saj that we are justified by Faith ? C. When by a sure confidence of heart, we embrace the promises of tlie gospel, then we obtain possession of this righteousness. 120 M. You mean this then : That this righteousness is so to be received by Faith as it is offered unto us, of God, in the gos- pel. C. Yes» 121 M. But when God has once embraced us, are not those works acceptable to him, which we do by the infiiiencc of the Holy Spirit ^ C, They please him so far as he freely i-enders them worthy by his own favour ; but not from the merit of their own worthiness. 122 M. But since they proceetl from the Holy Spirit, do they not merit his accept- ance } C. No, because they have always some mixture of pollution from the infirmity of the tlesh, by vvhich they are defiled. 123 M. Whence tlien, and in what way, do they become pleasing to God } C. It is Faith alone which renders them acceptable : then w^e may rest assuredly on this confidence, that they shall not come to tl\e sentence of the last trial, as God will not ^ Titus ii}. S: Piurch of Geneva. t^!) .examine them by the rule of his severity; but covering their impurities and spots, by the purity of Clirist, he w ill account them a;^ if they were perfect. 1:24 M. Shall we understand from thence, that a Christian is justified by his works, al- ter he is called of God, or that he can obtain by their merit, that he sliould be loved oi" God, whose love to us is eternal life .^ C. By no means ; but let us rather believe what is written, that no man living can be jiistified before God ; and therefore we pray : Enter not into judgment with us.* 125 M. Must we then conclude, that the good works of believers are useless. C. No, for God has promised a reward to them, both in this world and in the life to come. But this reward proceeds from the gratuitous love of God as from a fountain ; as he first embraces us as sons ; and then by blotting out the remembrance of our sins, he follows with his favour those things which we do. 126 M. But can that righteousness be separated from good works ; so that he who has tliat may be destitute of these ? C. This cannot be done. For to l-elieve in Christ is to receive him as he offers him- self to us. Now he not only promises to us deliverance from death, and reconciliation witli God, but at the same time also, tjte * Psalm xxliii. 2. 40 Tfie Catechism of the gi'ace of tlie Holy Spirit, by which we are regenerated in newness of life. It is neces- sary that these things be united together, unless we would divide Christ from himself, 12.7 M. It follows from this, that Faith is the root, from which all good works ori- ginate ; and cannot, by any means, make us slothful about them. C. It is true : And therefore the whole doctrine of the gospel is contained in these two points, Faith and Repentance* 128 M. What is Repentance ^ C. It is a hatied of sin and a love of righteousness, proceeding from the fear of God ; leading us to a denial and mortification of the flesh, so that we may give up ourselves to be governed by the Holv Spirit, and per- form all the actions of our lives^in obedience to the will of God. 129 M. But this last point was, in the di^^sion, laid down in the oeginning, when you stated the true method of honouring God. C. Yes, it was then observed, that the true and legitimate rule of glorifying God, was to obey his will. 130 M. How so? C. Because the service which God ap- proves is not that which we may please to feign to ourselves, but that which he has pi-e- scribed by his own counsel. Church of Geneva. 41 II. OF THE LAW. 27iat is, of the Ten Commandments of God. 131 M. What rule of life has God giv- en to us ? C. His Law. 132 M. What does that contain ? C. It is divided into two parts : The first contains four commandments, and the other six. Thus the whole law is summed up in ten commandments. 133 M. Who is the author of this divi- sion? C. God himself, who delivered it to Mo- ses written on two tables ; and it is often declared to be comprised in ten command- ments.* 134 M- What is tlie subject of the first table ^ C. It treats of the duties gf religion to- wards God. 135 M. What is the subject of the second table? C. Our duties to men, and our coinluct towards them. 136 M. Which is the first command- ment? C. Hear, 0 Israel, lam the Lord thy God^ * Ex. xxiv. 12, and xxxii. 15, and xxxiv. 1. Deut iv. 13, and x. 4, 0 2 42 jt'/ie Ckiiechism of the 7vhich have brought thee out of tlie land of Egypt, out of the house of bondage. Thou SHAL^ HAVE NO OtHER GODS BEFORE ME»* 137 M. Explain these words. C. The first part is used as a preface to the whole law. For in calling himself the Lord or Jehovah, he establishes his right and authority to command. Next, by declaring himself bur God, he would render his law acceptable to ue. Lastly, these words also imply, that he is our Saviour ; and as he dis- tinguishes us by this privilege, it is just on our part that we present ourselves to him as his willing people. 138 M. But does not the deliverance from the bondage of Egypt respect peculiar- ly the people of Israel r C. I confess it does, as to the work it- self,! but there is another kind of deliver- ance, which pertains equally to all men. — For he has delivered us all from the spiritual servitude of sin and the tyranny of the devil. 159 M. Why does he remind us of that in the preface toliis law ^ C. To admonish us that we shall be guil- ty of the highest ingratitude, unless we en- (u'cly devote ourselves in obedience to him. 140 M. What i« required in the first commandment ? - Ex. IX. 2. Deut. v. 6. I The Lcydcn Ed. has the word Corjnts — instea^T ^i' opt*9, which is in the Am$t. Ed. Cliurch of Geneva. 45 C. That we should render to him tlic honour, in full, which is his due ; without giving any part of it to another ? 141 M. What is the peculiar honour, which must not be transferred to another ? C. To worship him ; to place our \yhole trust in him ; to pray to him ; and, in a word, to ascribe to him all those things which be- long to his Majesty, 142 M. What are we taught by these words, BEFORE ME. C. That nothing is so hidden, as to be concealetl from him ; that he is the witness and judge of all our secret thoughts ; and that he requires, not merely the honour of an external confession, but alsa the sincere devotion of the heart. 143. M. Which is the second command- ment ? C. Thou shalt not make unto thee, ant/ graven image, or any likeness of any thin^c that is in heaven above, or that is in the earth beneath, or that is in the water under the earth ; thou shalt not boiv down thyself to tfiem nor serve them. 144 M. Does God wholly forbid the painting or sculpturing of any images ? C. He forbids only these two — The mak- ing of images, for the purpose of represent- ing God, or for worshipping him. 145 M. Why is it forbidden to represent God, by a visible image ? C. Because tliere is nothing in hhn, who 44 The Catechism of tJie f is an eternal and incomprehensible Spirit, that resembles a corporeal, corruptible, and inanimated figure.* 146 M. You judge it then to be dishon- ourable to his Majesty, to attempt to repre- sent him thus. C. Yes. 147 M. What sort of worship is forbid- den, by this commandment ? C. That we should address ourselves in prayer to a statue or image ; or prostrate ourselves before it ; or by kneeling, or any other signs, give honour to it, as tliough God therein would present himself to us. 148 M. It is not then to be understood that the commandment condemns painting and sculpturing ; but only, that images are forbidden to be made for the purpose of seek- ing or worshipping God in tliem 5 or, what is the same thing, that wa should worship them in honour of God, or by any means abuse them to superstition and idolatry. C. It is so. 149 M. What is required in this com- mandment ? C. As in the first, God declared that he ■was alone to be adored and worshipped ; so in this, he shows us the true form of worship, by which he would recall us from all super- stition, and other depraved and corrupt for- Dent. iv. 15. Acts xvii. 29. Rom. i. Church of Geneva, 4.> 150 M. Let us proceed. C. He adds a sanction : / am the Lord thy God^ mighty* and jealous, visitins; the in- iquity of the Fathers upon the Children un- to tJie third and fourth generation of them that hate me. 151 M. Why does he mention his power or might ? C. To show us, that he is able to vindi- cate.his glory. 152 M. What does he indicate by the word jealous } C. That he can endure no equal or part- ner ; that having given himself to us by his own infinite goodness, so he will have us to be wholly his own. And it is the chastity of our souls, to be dedicated to him, and to cleave wholly to him : as on the other hand, they are said to be defiled with adultery, when they turn away from him, to supersti- tion. 153 M. In what sense is it said — visit- ing the iniquity of the Fathers upon the Chil- dren? C. That he may awaken in us ^eater terror, he not only threatens that he will take punishment of those who transgress ; but tliat their offspring also shall be under a curse. * In the French version of tlie Scriptures which Calvin used, is the word forty here translated m^h- ty. See also Calvin's Commentary on Exodus xx. 5. in the fir^ Vol. of his works p. 39£!. "Nomen EL. G^uidam appellative vertunt, fortk- 46 T-iie Catechism of the 154 M. But is it consistent with the equi- ty of God, to punish one for the fault of an- other ? C. If we consider the true state of man- kind, the question will he solved. For hy nature, we are all exposed to the curse ; nor is tliere any reason that we should complain of God, when he leaves us in this condition. -But as he proves his love towards the pious, by blessing their posterity ; so he executes his vengeance upon the wicked, by withhold- ing his blessing from their children. 155 M. Proceed to the rest. C. That he may allure us by nis kind- ness, he promises, that he will show mercy, towards all, who love him and keep his com- mandments, to a thousand generations. 156 M. Does this intimate that the obe- dience of a godly man shall be for the sal- vation of all his children, however wicked ? C. By no means ; but in this manner, he would exhibit himself as extending his boun- ty, thus far, towards believers, that out of favour to them, he would show kindness to iheir offspring ; not only by prospering their worldly affairs ; but also by sanctifying their souls, that they should be numbered among his flock. 157 M. But this does not appear to be -continually done. C. I confess it : For as tlie Lord reserves this liberty to himself, to show mercy when he pleases to the children of the wicked : so Church of Geneva. 47 he has not so restricted his favour to the oft- spring of believers, but that lie casts off those, whom it seemeth him good, according to hi^i own will ; yet he so manages this, as to make it evident that the promise is not a vain and fallacious tiling.* 158 M. Why does he mention a thousand generations, in showing mercy, and only three or four, in executing punishment ? C» That he may show himself more in- clined to kindness and mercy, than he is to severity. As in anotlier place, he testifies — That he is ready to forgive, but slow to an- ger.t 159 M. Which is the third command- ment? C. Tliou sfwlt not take the, name of thf Lord thy God in vain. 160 IVI. What is forbidden in this com- i mandment ? ^ C. It forbids us, to abuse the name of God, not only by perjury ; but by all unne- cessary oaths. 16 r M. May the name of God be at all lawfully used in oaths ? C. Yes truly, when introduced on a just occasion : First, in establishing the truth : Secondly, in matters of importance, for pre- serving mutual peace and charity among men. 162 M. Is it not then the sole purpose of * Romans ix. t Ex. xxxiv. 6. Psal. ciii. 8. and cxlv. ^ 48 The Catechism of the tliis commandment, to forbid tliose oaths, by which the name of God is profaned and dis* honoured ? C. This one object being proposed, it ad- monishes us generally never to introduce the name of God in public, unless with fear and reverence, and for his glory. For as it is holy, we must take heed, by all means, lest Y/e should appear to treat it with contempt, or give to others the occasion of despising it, 163 M. How is this to be done ? C. If we think or speak of God or his works, we must do it, in a manner that will iionour him. 164 M. What follows ? C. The threatening — For the Lord unit not hold him guiltless, who taJceth his name in vain. 165 M. Since God, in other places, de- clares that he will punish the transgressors of his law, what more is contained in this ? C. By this he would declare, how highly he estimates the glory of his name ; that we may be the more careful to hold it in rever- ence when we see him prepared to take ven- geance on any one, who profanes it. 166 M. Let us proceed to the fourth com- mandment. C. Remember the Sabbath day to keep it holy. Six days shalt thou labour, and do all thy tvork ; 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 daugh- Church of Geneva, 40 ter, thy man servant^ nor thy maid servarit, nor thy cattle^ nor the stranger, that is within thy gates. For in six days the Lom^d made heaven and earth, the sea and all that in them is, and rested the seventh day : wherefore the L(yrd blessed the Sabbath day and hallowed it. 167 M. Does he command us to labour tlie six days, that we may rest the seventh ? C. Not simply ; but permitting six days to the labours of men, he excepts the seventh, tliat it may be devoted to rest. 168 M. But does he forbid us any labour on that day ? C. This commandment has a distinct and peculiar reason. ,In so far as the observation of rest was a part of the ceremonial law ; it was abrogated at the comin» of Christ. 169 M. Do you say that this command- ment respected the Jews only, and was there- fore merely temporary ? C. Yes, so far as it was ceremonial. 170 M. Wliat then ? Is there any thing in it besides what is ceremonial ^ C. Yes ; it was given for three reasons. 171 M. State them to me. C. To prefigure a spiritual rest : To pre- serve the polity of the Church : And for the relief of servant?. 172 M. "What do you understand by a spiritual rest r C. When we rest from our own works. that God may perform hi^ ^roik^ in \\ may he long upon the land ivhich the Lord thy God giveth thee, 188 M. What is tlie meaning of this ? C. That those who render due lionour to their parents shall, by the blessing of God, live long. 189 M. Since this life is filled with so many cares, why does God promise its long continuance, as a blessing ? C. However great are the miseries to which life is exposed ; yet it is the blessing of God to believers, even on this one account. E 2 54 The Catechis^n of the that it is a proof of his paternal favour, while he preserves and cherishes them here. 190 M. Does it follow on the other hand, that he who is snatched away from the world, prematurely and suddenly, is accursed of God? C. By no means ; but it rather happens, sometimes, as any one is beloved of God, so / much the sooner he is removed from this life. 191 M. But in doing this how does God fulfil his promise ? C. Whatever of earthly good is promised of God, it becomes us to receive it under this condition, as far as it shall conduce to our spiritual benefit, and the salvation of our souls. For the order would be very prepos- terous, unless the good of the soul was always preferred. 192 M. What shall we say of those who are disobedient to their parents ? C. They wdll not only be punished in the last judgment ; but in this life God will also punish their bodies, either in taking them away in the flower of their age, or by some ignominious death, or by other means. 193 M. But does not the promise speak expressly of the land of Canaan ? C. It does so far as it respects the Is- raelites ; but the promise reaches farther, and should be extended to us. For in what- ever region we dwell, as the earth is the Cliuvcli of Gemvcu 55 Lord's, he assigns it to us for a posses- sion.* 194 M. What is there moi-e required in tliis commandment ? C. Although the words express only fa- ther and mother, yet all tliose are to be in- cluded, who are in authority over us ; when the same rule is applicable to them, 195 5L When is that ? C. It is when God raises them to a su- periour degree of honour. For there is no authority of parents, or princes, or any ru- lers, no command, no honour, but what is derived from the appointment of God ; be- cause thus it pleases him to govern the world for his own glory. 196 M. Which is the sixth command- ment } C. TTiou shall not kill. 197 M. Does it fox'bid notliing but to commit murder ? C. Yes truly. For God, in this law, not only regulates the external actions, but also the aftections of the heart, and these chiefly. 198 M. You seem to imply, that there is a kind of secret murder, which God here forbids us ? C. It is so. For anger, and hatred, and any revengeful desire of injuring, are ac- counted murder in the sight of God. * Psahn, xxiv. 1, and IxxxT. 5, and cxv. 3:6. 56 Tlie Catechism of the 199 M. Are we sufficiently free from it, if we pursue no one with hatred ? C. By no means. In as much as the Lord, in condemning hatred, and forljidding us any thing which might be injurious to our neio;hbour's welfare, at the same time shows himself to demand this, that we love all men from the heart ; and that we give dili- gence to defend and preserve their lives. 200 M. Which is the seventh command- ment ? C. Thou shalt not commit adulterij, 201 M. What is the sum of this com- jnandment } C. That fornication of every kind is ac- cursed in tlie sight of God ; and that unless we would provoke his wrath against our^ selves we must diligently abstain from it. 202 M. W^hat else does it require ? C. That the design of the Legislator be regarded ; Avhich, as we said, does not rest in the external action : but rather respects the affections of the heart. 203 M. What more then does it compre- hend .^ C. That as both our bodies and our souls are the temples of the holy Spirit, therefoi e we should preserve them both chaste and pure : and also that we should modestly ab- stain not only from actual crimes, but evcji in our hearts, words, and gestures of body. Finally, that the body be kept free from all lascivious carriage, and the soul from every Church of Geneva. 57 iiist, tliat no part of us be defiled by the filtli of impurity.* 204 M. Which is the eighth command', ment ? C. TIiou shalt not steal. 205 M. Does this only forbid those thefts which are punished by human laws or does it extend farther ? C. It embraces under flie word theft^ ev- ery kind of defrauding and circumventing, and all those evil arts by which we are in- tent to possess the soods of others. By it we are forbidden, either violently to seize on the goods of our neighbours, or by cunning or deceit to lay hands on them, or to endeav- our to occupy them by any unjust means whatever. 206 M. Is it enough to abstain from the evil action, or is the intention also here for- bidden ? C. It is. Since God is a spiritual Legis- lator, he wills that not only external theft fee avoided ; but also all those plans and counsels which at all injure others ; and es- pecially that selfishness, which seeks to grow rich by the misfortunes of our neighbours. • 20r M. What is to be done, that we may ©bey this commandment ? C. Diligence must be given, that each »ne may safely possess his own. 208 M. Which is the ninth command- ment ? * 1 Cor. iii. 16. and vi. 19. 2 Cor. vi. 16. J 8 Tiie Catechism of the C, Thou shalt not bear false witness against thy neighbour. 209 M. Does this merely forbid perjury in courts, or in general, all falsehood against our neighbour ? C. Under this form of expression the whole doctrine is included : that we shall not by falsehood calumniate our neighbour 5 Hor by our evil speaking and detrac-tion de- stroy his reputation, or bring any damage to liim in his estate. 210 M. But why is public perjury ex- pressly forbidden ? C. That we might be struck with greater horror at this vice. And it implies that if any one become accustomed to evil speaking and backbiting, from that habit the descent to perjury is rapid. 211 M. Is it not the design of this com- mandment, to deter us not only from evil speaking, but also from evil suspicions, and uncandid and unjust judgments? C. It condemns both according to the reason before given. For that which is evil to do, before men, is even wicked to will be- fore God. 212 M. What is the sum of this com- mandment } C. It forbids us to think evil of our neigh- bours, and to indulge any propensity to defame them : and on tiie other hand, God commands us to be endowed with equity and humanitv, that we may be studious to think Church of Geneva, 59 well of them as far as the truth will permit ; and to preserve our estimation of them en- tire. 213 M. Which is the tenth command- ment ? C. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man servant, nor his maid ser- vant, nor his o.r, nor his ass, nor any thing that is thy fieighbour^s. 214 M. Since, as jou have said, the whole law is spiritual, and the preceding commandments are designed to restrain not only the external actions. But to correct also the affections of the mind ; what more is there contained in this. C. By the other precepts God would gov- ern and restrain the will and affections ; but in this, he imposes a law upon those thoughts which carry witli thciu some degree of cov- etousness, although they do not ripen into an established determination. 215 M. Do you s.'iy tliat all even the least of those depraved desiies, which seize upon believers, and conie into their minds, are sins, even though tl\ey resist rather than assent to theni ? C. It is surely evident, that all corrupt thoughts, although our consent is not added, proceed from the corruption ol" our nature: but tins only I say, that by this command- ment, those depraved desires are condemned, which stir up and please the heart of man. 60 The Catechism of the although they do not draw it to a firm aiicf deliberate purpose. 216 M. Thus far then you understand, tliat not only are those evil affections in which men acquiesce and to which they become subject, forbidden ; but also such strict in- tegrity is required of us, that our minds must not admit any perverse desires, by which they might be stimulated to sin. C. It is so. 217 M. Will you now give a short sum- mary of the whole law ? C. Yes, it shall be done, in as much as we may sum it up in two heads : The first is. Thou shall love the Lord thy God with all thy heart, and with all thy mind., ami with all thy strength. The second is, Tho2i shalt love thy neighbour as thyself, 218 M. What is included in loving God? C. To love him as God; that is, that he be acknowledged at once, as our Lord, our Father, and our Saviour. To the love qt God, therefore, must be joined a reverence of him, obedience to his will, and that con- fidence winch ought to be placed in him. 219 M. What do you understand by the whole heart, mind, and strength ? C. That ardour of affection, which leave? no place in us for any thoughts, desires, or endeavours, which are opposed to this love. 220 M. What is the meaning of the se - cpnd head } C. As we are by nature so prone to lovf Church of Geneva, 61^ 'tmrselves, that this affection overpowers alf others, so it becomes us to regulate the love of our neighbour in ourselves bj this, that it may govern us in all respects, and be the rule of all our counsels and labours. 221 M. What do you understand by the word neighbour ? C. Not only kindred and friends, and those who are b<5und to us by some alliance, but those also who are unknown to us, and even our enemies. 222 M. But what connection have they with us } C. They are certainly united to us b^^ that bond, by which God binds together the whole race of men. And this is so sacred and inviolable, that it cannot be abolished by the wickedness of any one. 223 M. You say then, that if any one •ihould hate us, this love is still his due ; he is still our neighbour, and is so to be account- ed by us ; because the divine constitution stands inviolable, by which this relation be- tween us is sanctioned. C. It is so. 224 M. As the law declares the true manner of worshipping God, must we not live wholly according to his prescription } C. Yes truly : but we all of us labour under such infirmity, that no one fulfils it^ in all respects, as he ought. 225 M. Why then does God exact of us tltat perfection, which is above our ability? F 62 Tfie Catechism of the C. He demands nothing above that ex- cellence to which we are in duty bound. But only let us strive to reach that course of life, which his law prescribes, and although we should be at a distance from the mark, that is from perfection, the Lord wiU pardon us what is wanting. 226 M. Do you speak in this manner of all men, or only of believers ? C. He who is not yet regenerated by the Spirit of God, is not indeed qualified, to per- form the least point of the law. Besides if we should grant some one to be found who should observe the law in some part, yet we could not from that determine that he com- plied with it fully in the sight of God. For he pronounces all those accursed, who do not fulfil all things contained in the law.* 227" M. Hence we must conclude, that as there are two sorts of men. so the office of the law is twofold. C. Yes, for among unbelievers it effects nothing only as it precludes them from all excuse before God. And this is what Paul says, when he calls it the ministration of con- demnation and death : towards believers it has a very different use.f 228 M. What use.? C. First, while they learn from it, that it is impossible for them to obtain justifi- * Deut. xxvU. 26. Gal. iii. 10. t Rom. i. 32, 2 Cor. iii. 6. Church of Geneva. 63 cation by works, they are instructed in hu- mility, which is the true preparation for seek- ing salvation in Christ. Secondly, That, in as much as the law demands of them more than they can perform, it excites them to seek strength of the Lord, and at the same time admonishes them of their constant guilt, lest they should presume to be proud. Last' ly, It is to them like a bridle by which they are held, in the fear of God.* 229 M. Although then, in this earthly pil- grimage, we cannot satisfy the law, we must not account it superfluous that it demands -of us such^entire perfection; for it points out to us the mark at which we are to aim, the goal for which we are to contend : that each one of us may strive, with zealous assi- duity, according to the measure of the grace given him, to conform his life to the liighest rectitude, and to be still making continual progress. C. So I think. 230 M. Have we not in the law a per- fect rule of all righteousness ? C. We have, and God requires nothing more of us, than that we should follow it. But on the other hand, he accounts and re- jects as corrupt, whatever we undertake be- 3'ond what he has prescribed. Nor does he hold any other sacrifice accepted but obe- dience.f * Rom. iii. 20. Gal. 11. 16. ill. 11. Iv. 5, t 1 Sam. xiv. 22. Jer. vii. 22. 64 The CatecTiism of the 231 M. For what purpose then are so many admonitions, commands, and exhorta- tions, constantly given by the prophets and apostles ? C. They are merely so many expositions of the law, which lead us by the hand to its obedience, and by no means draw us from it. 232 M. But does it command nothing concerning the callings of individuals ? C. As it commands us to render to each one his due, it is easy to collect from it what those personal duties are, which each one should perform, in his station and course of life. And those numerous expositions of each precept mentioned above, are repeat- edly published in the scriptures. For what God summarily includes in a few wortls in these two tables of the law, is more fully and extensively illustrated in other parts of his word. III. OF PRAYER. 233 M. Having discoursed sufficiently concerning submission and obedience, whicti are the second part of the honour due to God, let us now treat of the third. C. We called it Invocation, in as much as we betake ourselves to God in all owr ne- cessities. Church of Geneva, G5 234 M. Do you suppose that he alone is to be invoked ? C. Yes, for that is what he demands as the peculiar honour of his Godhead. 235 M. If it is so, how is it lawful for us to implore the assistance of men ? C. The difference is very great in these two cases. For when we invoke God, we testify, that we look no where else for any blessing, and that our whole defence is pla- ced entirely in him. However, he, at the same time, permits us to seek assistance fiiom those to whom he has given the power to help us. 23G M. You say then, that when we in- voke the true God we may betake ourselves to the help and support ot men, provided we do not by any means put our trust in them ; and that we must no otherwise ask their aid, but as they are endowed of God with the ability of being the ministers and dispensers of his favours, for our benefit. C. It is so. And therefore whatever benefits we receive from them, we must con- sider as received from God ; for the fact is that he bestows all those things upon us, by their agency. 237 M. But must we not give thanks to men, as often as they perform lor us any of- fice of kindness. For that is dictated by nat- ural justice, and the law of humanity ? C. We must thank tliem, and for this sole reason, that God dignifies tliom w\ih tliis 66 The Catechism of the honour, that those good things, which flow from the inexhaustible fountain of his ful- ness, are poured upon us as streams through their hands. By this method he binds us to them, and wills tliat we acknowledge the ob- ligation. Therefore, he who does not shew himself grateful to men, in this way betrays also ingiatitude to God. 238 M. May we conclude from hence that it is wicked to invoke either angels, or the holy servants of the Lord who have de- parted tliis life ? C. We may. For God has not assigned those services to the saints, that they should assist us. And as to the angels, although he uses their labours for our welfare, yet he will not have us pray to them. 239 M. You say, then, that whatever does not agi-ee and fitly accord with the order in- stituted of God contravenes his will. C. It is so, for it is a certain sign of unbe- lief, not to be contented with those things wliich God gives to us. If then we betake ourselves to the assistance of angels or de- parted saints, when God calls us to himself alone, if we transfer to tbem our confidence, which should rest entirely on him, we fall in- to idolatry ; as we indeed impart among them, that which God challenges in full as belong- ing to himself alone. 240 M. Now let us treat of the nature of prayer. Is it enough in prayer to utter words, or does it require the understanding and the heart? Church of Geneva, 6' C. Words indeed are not always neces- sary ; but true prayer can never be oiFered without the understanding and the heart. 241 M. By what argument will you prove this to me ? C. Since God is a spirit, and in other du- ties always demands the heart from men, so he especially does in prayer, in which they converse with him. Nor does he promise himself to be nigh unto any, but those who call upon him in truth ; But on the otlier hand^ he holds in abomination all those who pray ia hypocrisy, and not from the heart. 242 M. All those prayers are then vain and ineffectual which are made by the mouth only.* C. Not only so ; but they are very dis- pleasing to God. 243 M. What disposition does God re- quire in prayer ? C. First, that w« be sensible of our pov- erty and wretchedness ; and that a sense of these should produce giief and anxiety of mind. Secondly, that we be animated with such a vehement and devout desire to obtain the favour of God, as may enkindle in us a spirit of ardent prayer. 244 M. Is that disposition natural to men, or do they derive it from the grace of God ? C. In this the assistance of God is neces- sary ; for we are altogether stupid in both ^ Psalm cslv. 18. Isaiah xsix. 13. 68 The Catechism of the those points. And it is the Spirit of God, as Paul says, who excites in our minds those unutterable groans, and creates those desires which are required in prayer.* 245 M. Does this doctrine imply that we may sit down, and indifferently wait the mo- tions of the Spirit, and that we have no oc- casion to stir up ourselves to prayer ? C. Not at all; but this is its tendency; that when we perceive ourselves to grow cold, sluggish, and indisposed to prayer, we should betake ourselves to God, and entreat that we may be awakened by the sharp convic- tions of the Holy Spirit, and thus be fitted for the duty of prayer. 246 M. You do not mean, however, that there is no use for the voice in prayer ? C. By no means ; for the voice is often a help to elevate and guide the mind, that it may be restrained from wandering from God. Besides, as the tongue was created above the other members, to celebrate the glory of God, it is proper that its whole power should be devoted to this service. And besides, the ar- dour of devotion sometimes impels the tongue, without our intention, to utter itself in an audible voice. 247 M. If it is so, what profit do those have who pray in an unknown language, without understanding it themselves ? C. That is nothing else, tlian trifling * Rom. viii. 25. Gal. iv. 6. Church of Geneva. 69 with God ; therefore such hypocrisy should be removed from Christians. 248 M. But when we pray, shall we do it at a venture, uncertain of success ; or Joes it become us to be certainly j>ersuaded that we shall be heard ? C. This should be the perpetual founda- tion of prayer; that we shall be heard, and shall obtain whatsoever we ask, as far as is conducive to our good. For this reason, Paul teaches that a right invocation of God flows from Faith : For no one ever, in a right manner, called upon God, unless he first rest- ed with a sure confidence upon his goodness. 249. M. What then is the case with those who pray doubtingly, and are uncer- tain, whether they shall obtain any thing by prayer, or whether they shall be even heard of God ? C. Their prayers are vain and useless, as they are supported by no promise. For we are commanded to ask with an assured Faith, and the promise is added, that whatsoever we ask believing, we shall receive.* 250 M. But since we are, in so many re- spects, unworthy of his notice, how may we obtain this confidence, that we should pre- sume to place ourselves in his presence ? * Matth. xxi. 22. Mark xi. 24. James i. 6. Pslam 1. 15, and xci. 15, and cxlv. 18. Isa. xxx-. 19, and Ixv. 1. Jer. xxix. 12. Joel ii. 32. Rom. viii. 25, and x. 13. 1 Tim. ii. 5. 1 John ii. 1. Heb» iv. 14. John xiv. 14. 70 The Catechism, of the C. First, we have the promises, by which it is clearly determined, that the consider- ation of our own worthiness is omitted. Secondly, if we are sons, his Spirit will animate and awaken us, that we shall betake ourselves familiarly to him as to a Father. And although we are as worms of the dust, and pressed with the consciousness of our sins ; yet that we may not dread his glorious majesty, he proposes to us Christ, the Me- diator, as the way in which we may approach him, with the confidence, that we shall ob- tain his favour. 251 M. You understand, then, that God is not to be approached, but in the name of Christ alone ? C. So I think ; for he thus commands in ex- press words ; and the promise is added, that he will grant, through bis intercession, that we shall obtain those things which M^e ask. 252 M. They are not then to be accused of rashness or arrogance who, relying on this Advocate, familiarly approach God, and pro- pose him alone, both to God and themselves, as the way of acceptance ? C. By no means; for he who thus prays offers his prayers, as from the mouth of his Advocate, knowing that his prayer is assist^ ed and commended through liis interces- sion.* 253 M. - Let us now consider what the Ram. viii. 15, 33, Church of Geneva. 71 prayers of believers ought to contain. Is it lawful to request of God any thing ^^hich enters our mind, or is some certain rule to be observed ? C. It would be ^presumptuous, in prayer, to indulge our own inclinations and the will of the nesh ; for we are too ignorant to de- termine what is best for ourselves, and we labour under those irregular appetites which it is necet-sary should be restrained with a bridle. 254 M. AVhat then must be done ? C. It is our privilege that God has pre- scribed for us the correct form of praying ; that we may follow him as if preceding our words, and guiding us by the hand. 253 M. What rule has he prescribed ? C. Ample and copious instruction on this subject is delivered to us in various parts of the scriptures. But that he might represent the object more clearly, he composed a for- mula, in wliicli he has embraced and digest- ed into a few heads, whatever it is lawful for us to ask of God, or that is for our bene- fit to obtain. 256 M. Rehearse it. C. Our Lord Jesus Christ, being asked by his disciples in what manner they should pray, answered, when ye pray, say, — Our Father, who art in Heaven ; hallowed be thy name ; thy kingdom come ; thy will be done, on earth as it is in heaven : Grive us this day, nnr daily bread : Forgive vJ oiir debts, as we 72 The Catechism of the forgive our debtors; and lead its not into temptation ; hut deliver us frmn evil : For thine is the kingdom, the power, and the glo- ry, forever, Jimen,* 9.57 M. That we may better understand what it contains, let us divide it into heads. C. It contains &ix parts : The three first respect only tlie glory of God, as their pecu- liar object. The others respect us and our welfare. 258 M. Isanythir^ then to be asked of God, from wliich no benefit is to be derived to ourselves ? C. He so orders all things from his infi- nite goodness, that whatever is for liis glory is beneficial also to us. Therefore, when his name is sanctified, he causes it to turn to our sanctification. His kingdom cannot come, but that we are, in some manner, partakers of its privileges. But in praying for all these things, it is our duty, passing by all advantage to ourselves, to regard his glory alone. 259 M. Truly, according to this doc- trine, these three petitions are also connect- ed with our benefit. And yet we ought to aim at no other end, than this, tliat the name of God may be glorified. C. It is so, and in like manner the giory of God is to be regarded by us, in the otlier three ; although these are peculiarly design - * Ma.tt. vi, 9. Luke xi, 2. Church of Genevja. 73 ed for them who pray for those things whrch are for their own health and benefit. 260 M. Let us proceed now to an expo- sition of the words. And, first ; why is the name Father, in preference to any other, here attributed to Crod. C. As the first requisite of prayer is to have a firm assurance of conscience, God as- sumes this name to himself, which signifies nothing but pure kindness, so that our minds being freed from all anxiety, he invites us, familiarly, to approach him in prayer. 261 M. May we then confidently use that freedom in approaching God, which children commonly use in addressing their parents ? C. Yes, entirely ; and with a much surer confidence that we shall obtain what we ask. For, as our Lord teaches, if we, who are evil, cannot deny good things to our children ; nor send tliem away empty ; nor give them poi- son for bread ; how much more beneficence is to be expected from our heavenly Father, who is not only the chief good, but goodness itself?* 262 M. May we not, from this name also, draw an argument, to prove that which \^ as said in tlie beginning, tliat all prayers ought to be founded on the intercession of Christ. C. It does most assuredly. For God holds us in the place of children, only as we are the members of Christ.f * Matt, vii, 11. t John xv. 17. Rom. viii, 15. G 7^ The Catechism of the 263 M. Why do you call him our Fath' er in common, rather than your own^ as an in- dividual ? C. Every believer is able to call him his own, but our Lord used this common appel- lation, that he might accustom us to the ex- ercise of charity in our prayers ; that no one should so much regard himself as to forget others. 264 M. What do you mean by that clauscy Who art in heaven 9 C. It is the same, as if I should call him, exalted, powerful, and incomprehensible. 265 M. Wherefore is it, and in what manner ? C. Truly, in this manner we are taught to raise our minds on high, when we pray to him, that our thoughts may not be occupied by earthly and carnal things ; that we may neither limit him by the measure of our un- derstanding, nor by judging too meanly of him, be disposed to bring him into subjection to our wills; but that we may rather be taught to adore his glorious Majesty with fear and reverence. It tends also to awaken and con- firm our confidence in him, while he is de- clared to be tlie Lord and ruler of heaven, ordering all tilings after the counsel of his own will. 266 M. What is the sum of the first pe- tition ? C. By the name of God, the scriptures imderstand, that knowledge and glory of Church of Geneva. 75 his which is celebrated among men. We pray therefore that his glory may be advan- ced every where and by all people. 267 M. But can any thing be added to. or taken from hi* glory ? C. In himself he is neither increased nor diminished. But we desire him to be made manifest according to his excellency among all people ; that wnatever God does, that all his works, as they are, so they may appear to be, glorious ; and that he may be glorified by all means. 268 M. Wliat do you understand by the kingdom of God, in the second petition ? C. It consists chiefly in two tilings ; that he governs his elect, by his Spirit ; and that he destroys the reprobate, who obstinately refuse to give up themselves in obedience to him ; that it may be manifest to all, that there is nothing, that is able to resist his power. 269 M. Row do you ^r ay, thai this king- dom may come ? C. That the Lord would daily increase the number of believers ; that he would en- rich them constantly with fresh gifts of his Spirit, until they shall be perfected. More- over, that he would render his truth more luminous, and his righteousness more mani- fest, by scattering the darkness of Satan, and abolishing all iniquity. 270 M. Do not all these things daily come to pass ? C. They so come to pass, that the king- 76 TThe Catechism of the clom of God may be said to be begun. We pray, therefore, that it may be Continually increased and enlarged, until it shall be ad- vanced to its highest glory ; which we trust will be accomplished at the last day, when all creatures being reduced to subjection, God shall be exalted and shine forth ; and thus he shall be all in all.* 271 M. What is the meaning of this pe- tition. Thy will be done ? C. That all creatures maybe in submis- sion to liim ; and so depend on his pleasure, that nothing may be done but by his will. 272 M. Do you suppose then that any tiling can be done contrary to his will ? C. We not only pray that what he has determined with himself may come to pass ; but also that all obstinacy being subdued and subjected, he would bring the wills of all creatures into an harmonious obedience to his own. 273 M. By praying in this manner do we not give up our own wills ? C. Entirely. And not merely to this end tliat he would destroy in usy whatever desires are opposed to his will ; but also that he would form our understandings and hearts anew, govern us by his Spirit, and direct our prayers, so that our wills may be in perfect agreement with his. 274 M. Wliy do you pray that his will may he done on earth as it is in heaven ? * 1 Cor. XV. 28. Church of Geneva. T7 C As the holy angels, who are his heav- enly creatures, have but one purpose, to hear and obey his commands ; so I pray that men may have the same disposition of obedience, and that each one may devote himself to him in a willing subjection. 275 M. Let us now proceed to the sec- ond division : What do you understand by the dmly bread which you ask ? C. In general, whatever conduces to the preservation of this present life ; not only food and raiment, but all those supports, by which the necessities of the body are suppli- ed : and that we may eat our daily bread in quietness, as far as God shall judge to be ex- pedient. 2r6 M. Why do you ask this to be given you of God, since he commands you to pro- vide it by your own labour ? C. Although we must labour and sweat, for the purpose of preparing our daily food, yet we are not sustained by our labour, in- dustry, and caie ; but by the blessing of God alone, by which the labour of our hands is prospered, which otherwise would be in vain. Besides, it is to be considered that although he supplies abundance of food to our hands, and we feed upon it, yet we are not support- ed by its substance, but by the power of God alone. For these things have originally no virtue of this kind in themselves, but their efficacy is of God, who from heavea adminis- G 2 7& jfVie Catechism of the ters it, flirough these as the organs of his bounty.* 277 M. But by what rule do you call it your bread, since jou request it to be given vou of God ? C. Truly, because it is made ours by the liindness of God, as it is by no means due to us. We are also admonished by this word, to refrain from seeking for ourselves, the bread of any other person ; and to be con- tented with whatever comes to us, in a law- ful way, as though it came to us immediately from the hand of God. 278 M. Why do you add, daily and this day ? C. By these tv/o particulars, we are in- structed to use moderation and temperance ; lest our desires exceed the measure of our necessity. 279 M. But as this prayer is for the use of all persons, liow can the rich, who abound in provisions laid up in their houses for a long time, ask their bread to be given them daily ? C. It is the duty of tlie rich and the poor alike, to hold tliis as settled ; that none of the thingvS, which tliey possess, will profit on- ly so far as God, by Ids favour, shall grant them the use, and make the use itself fruit- ful and effectual. Tiierefore, in possessing all things, we have notliing, only as we hour- ly receive from the hand of God, what is needful and enough. * Deut. viii. 3. Matt. iv. 4. Church of Geneva, 79 280 M. What do you pray for in the fifth petition ? C. That the Lord would jmrdon our sins. 281 M. Is there no one to be found, of all men, who is so just, as not to need this forgiveness ? C. No, not one. For when Christ gave this form of prayer to his disciples, he ap- pointed it for the whole Church. And there- fore, he wlio would exempt himself from this petition, ought to depart from the society of believers. And we have the sure testimony of the scriptures, that he who would contend to justify himself in one point, before God, would be found guilty of a thousand others. Tliis one thing therefore alone remains for all, to take retuge in his mercy.* 282 M. In what manner do you consider our sins to be forgiven us ? C. According to the meaning of the words of Christ ; that they arc debts, which hold us bound by the condemnation of eternal death, until God shall deliver us by his pure munifi- cence. 283 M. You say then tliat we obtain the forgiveness of our sins by the abounding grace of God .? C. Entirely — For if the punishment of one sin, even the least, was to be redeemed, Ave could, by no means, make tlio satisfaction. It is necessary therefore, that all sins be gra- tuitously remitted and forgiven. * Heb. ix, S.^ 80 The Catechism of the 284 M. What benefit do we obtain by this remission ? C. Even this ; as we are made acceptable to him, as though we were innocent and righteous ; and at the same time, the confi- dence of his paternal benevolence is confirm- ed in our consciences, whence salvation is made sure to us. 285 M. What is the condition appoint- ed. That he ivoiild forgive us, as we forgive our debtors ? Does it mean, that by pardon- ing men their offences against us, we our- selves merit pardon of God ? C. By no means ; for then it would not be a gratuitous remission ; nor would it be founded, as it ouo;ht, solely on the satisfaction of Christ, which he made for us on the cross. But by forgiving the injuries committed a- gainst us, we shall imitate the clemency and goodness of God, and prove by this that we are the children of God. By this nde, he would confirm us ; and at the same time, on the other hand, shew us that unless we are ready and willing to forgive others, we can expect nothing else from him, but the highest and most inexoiable rigour and severity. 286 M. This then you say, that all those, who will not, from the heart, forgive offen- ces, are rejected of God, and exclu.ded from the adoption of children : nor can they hope that there will be, in iieavcn, any forgiveness with God. C So I think ; tluit the saying may be ffilfilled : T]\o jinme measure ^vhich anv one Church of Geneva, 81 bas meeted out to others, shall be measured back to him again. 287 M. What is the next petition ? C. Tliat the Lord would not lead us into temptation, but deliver us from evil. 288 M. Do you include the whole of this, in one petition ? C. It must be one petition 5 as the last clause is an explanation of the first. 289 M. What does it summai'ily con- tain ? C. That the Lord would not permit us to fall into sin ; nor leave us to be overcome bj the devil, nor by the lusts of our flesh, which carry on an unceasing war with us ; but that he would rather provide us with his pow- er for resisting; sustain us by his hand, and defend and cover us with his shield ; that so, under the confidence of his guardianship, we may dwell in safety. 290 M. But how is that done ? C. When, by the influence of his Spirit, we are imbued, with such a love and desire of righteousness, that we overcome sin, the flesh, and the devil ; and on the other hand, with such a hatred of sin, as separates us from the world, and retains us in holiness. For our victory is eflfected by the power of the SjMJt. 29 1 TVf , Have all persons need of this as- sistance ? C. Yes ; for the devil continually watch- es us ; and as a roaring lion goes about eeek^ ^2 Ifie Catechism of the ing whom he may devour. And we should at once consider how weak we are; nay, that we should be overcome at each moment, unless God prepared us for the warfare with his armour, and strengthened us by his hand. 292 M. What is the meaning of the word temptation ? €. The cunning and deceitfulness of Sa- tan, with which he constantly attacks us, and would with ease entirely circumvent us, unless we were assisted by the help of God. For our understandings, from their native vanity, are exposed to his wiles ; and our wills, from their depraved propensity to evil, would wholly yield to him. 293 M. But why do you pray, that God would not lead you into temptation, since it appears to be the work of Satan, and not of God? C. As God defends believers by his pro- tection, that they may neither be ensnared with the wiles of Satan, nor overcome by sin ; so those, whom be accounts worthy of punishment, he not only deprives ot his grace, but also strikes with blindness; gives up to a reprobate mind ; and delivers over to the power of Satan, that they may be en- tirely tne servants of sin, and exposed to all the assaults of temptation. ^ 294 M. What is the meaning of this con- clusion. For thine is the kingdom, the pow- er, and the ^lory forever 9 C, By this we are again reminded, that. Church of Geneva, 83 our prayers are more strengthened, by his power and goodness, than by any confi- dence of our own. Besides, we are taught to close all our prayers with the praises of God. 295 M. Is it lawful to ask nothing of God, but what is comprehended in this for- mulary ? C. Although we have liberty to pray in other words, and in another manner, still however, it is to be considered, that no pray- er can be pleasing to God, which is not re- ferred to tliis, as the correct standard of the nature of prayer. IV. OF THE WORD OF GOD. 296 M. Now the proposed method of in- struction requires of us, to treat of the fourth part, of the honour due to God. C. We said that it consisted in this, that we acknowledge God to be the author of all good, and that we confess his goodness, jus- tice, wisdom, and power, with praise and thanksgiving ; that the fulness and glory of all blessings may abide in him. 297 M. . What rule has he prescribed for this duty .^- C. Those praises of him, which are pub- lished in the scriptures, should be received as a rule for us. 84 The Catechism of the 298 M. Does not the Lord's prayer con- tain something which applies to this duty ? C. Yes, when we pray that his name may he sanctified, we desire that his glory may be manifested in all his works ; that his mer- cy may appear in pardoning sinners, or his justice in punishing them; and his faithful- ness in fulnlling his promises to his people ; finally, that whatever of his works we be- hold, it may excite us to glorify him. This is truly to ascribe to him the praise of all blessings. 299 M. What shall we conclude from those things, about which we have already treated ? C. That which the truth itself teaches ; and the same which I proposed at first ; that this is eternal life, to know the only true God, the Father, and Jesus Christ, whom he hath sent. To know him, I say, that we may render to him due honour and worship ; not only as he is our Lord, but also our Fa- ther and Saviour ; and in our turn that we are his sons and servants ; and therefore that we devote our life to the celebration of his glory.* 300 M . In what way shall we arrive at so great a good ? C. For this end God has left us his holy word. For his spiritual doctrine is as the door by which we enter his celestial king- dom. 301 M. Where must we seek this word ? • Job xvii, 3, Church of Geneva. 85 C. In the holy scriptures, in which it is contained. 302 M. How must the word be used, tliat we may receive fruit fiom it ? C. We must embrace it witli a firm per- suasion of heart, as the very truth delivered to us from heaven : we must yield ourselves teachable, and submit our understandings and wills, in obedience to it : we must love it from the heart, that being engraven on our souls, it may take deep root and produce its fruits in our lives ; and when we are con- formed to this rule, it will become our salva- tion, as it is appointed. 303 M. Are all these things put in our power ? C. Not one of them indeed. But it is of God alone, by the grace of his Holy Spirit, to effect in us all tliat I have mentioned. 304 M. But must we not give diligence, and strive with all earnestness, by reading, hearing, and meditating, that we may profit therein ? C. Yes, truly ; and each one should not only daily exercise himself in private read- ing ; but also at tlie same time, with special attention, frequently hear sermons in public meetings, where the doctrine of salvation is explained. 305 M. You say then that it is not suffi- cient for any one to read by himself at home ; but that alfmust assemble together, to hear the same doctrine. H 86 The Catechism of the C. It is a duty to assemble together, when the opportunity is given. 306 M. Can you prove this to me ? C. The will of God alone ought to sat- isfy us, abundantly, for proof. He com- mended this order to his Church, not tliat two or three only should observe it ; but that all should unitedly be subject to it. Be- sides, he declares this to be the only method for the edification and preservation of his Church. This therefore should be to us a holy and inviolable rule, that it is not law- ful for any one to assume to himself, to be wise above his master. 307 M. Is it then necessary that there should be pastors in the Churches ? C. Yes ; and it is our duty to hear them, and to receive from their mouths, with fear and reverence, the doctrines of Christ which they publish. Those then who contemn them, or withdraw from hearing them, despise Christ, and make a division in the society of believers.* 308 M. Is it enough for a man, to have been once instructed by his pastor ; or ought this course to be pursued through life. C. It is useless to begin, unless you per- severe. For it becomes us to be the disci- ples of Christ even unto the end, or rather without end. And he hath committexl this office to the ministers of tlie Church, that fhey should teach us in his name and stead . * M^tt. X. 40. Church of Getieva. 87 V. OF THE SACRAMENTS. 509 M. Are there not other means, be- sides the word, by which God communicates himself to us ?, C. Yes, to the preaching of the word, he lias added the sacraments. 310 M. What is a sacrament ? C. It is an outward testimony of the di- vine benevolence towards us, which, by a visible sign, shadows forth spiritual graces, by which the promises of God are sealed in our hearts, tliat the truth of them may be more firmly established. 311 M. Is there such great power in the visible sign, as to confirm our consciences in the confidence of salvation ^ C. It has not indeed that efiicacy of it- self, but from the will of God, as it is insti- tuted for this end. 31-2 M. Since it is the peculiar office of the Holy Spirit, to seal in our minds the promises of God, how do you attribute this to the sacraments ? C. The difference between the Spirit and these is very great. For it is truly the work of the Spirit alone to move and affect tlie heart, to illuminate the understanding, and to render the conscience stable and tranquil ; and that work ought to be ac- counted wholly his own, and acceptance should be referred to him, lest the praise 88 The Catechism of the be transferred elsewhere. But this by ne means prevents, but that God uses the sacra- ments as secondary organs, and applies those things in their use as seemeth him good 5 and he so does it, that nothing is derogated from the power of the Spirit. 313 M. You believe then, that the power and efficacy of the sacrament, do not consist in the external element, but that they pro- ceed solely from the Spirit of God ? C. So I think. And truly it pleases the Lord to put forth his power, through his own institutions, for that end, for which he ap- pointed them ; and he does this in a man- ner, which detracts nothing from the power of his Spirit. 314 M. Can you give me a reason why he operates in this way ? C. Truly, in this manner, he consults Our infirmity. If we were wholly spiritual, like the angels, then we should be able spiritually to discern both him and his graces : but as we are enclosed in this earthly body, we need figures or glasses, which, in some sen- sible manner, may exhibit the spiritual aspect of heavenly things ; which otherwise we should not be able to discern. At the same time, it is for our benefit that all our senses be exercised on the promises of God, that they may be more strongly confirmed to us. 315 M. If it is true, that the sacraments were instituted of God, to be helps of our in- firmities, must notthose be justly condemn- Church of Geneva. 89 ed of arrogance, who judge themselves to be sufficient without them, or who account them useless? C Most certainly. And therefore, if any one abstain wilfully from the use of them, as if he had no need of them, he despises Christ, spurns at his giace, and extinguishes the Spirit. 316 M. But wliat confidence or real se- curity, for confirming our consciences, can be derived from the sacraments, which are used promiscuously by the good and the bad? C. Although the gifts of God are, in the sacraments, offered to the wicked, yet tliey reduce them to nothing, as I may say, in so far as it respects themselves; stilUiowever, they do not destroy the nature and power which the sacraments have in themselves. 317 M. How and when does the effect follow the use of the sacraments ? C. When we receive them by faith, seek- ing, in them, only Christ and his grace. 318 M. Why do you say that Christ is. to be sought in them ? C. I do not understand, that he is in- Kerent in the visible signs, so that we should seek salvation from them, or imagine any power of conferring grace to be affixed to them, or shut up in them. But tlie sign is ratlier to be considered as a help, by which we are direetly conducted to Christ, seeking H 2 90 The Catechism of the from him salvation and every durable bles- sing. 319 M. As faith is required, for the right use of the sacraments, how do you say, that they are given to us for the confirmation of f[iith, that they may render us more certain of the promises of God ? C. It is by no means sufficient, that faith be once begun in us, unless it be continually nourished and increased daily, more and more. For this end the Lord instituted tlic sacraments, to nourish, strengthen, and en- crease our faith. And this Paul teaches, vi^hen he says that these avail for sealing the promises of God.* 320 M. But is it not a proof of unbelief, if we have not an established faith in the promises of God, unless tliey are confirmed to us by other means ? C. This surely argues the weakness of faith, under which the children of God la- bour ; who still, on that account, do not cease to be believers, although as yet they are endowed with small and imperfect faith. For as long as we are conversant in tliis world, the remains of distrust always adhere to our flesh, which we are no otherwise a])le to shake off, than bv continually making progi-ess to the end of life. It is the duty of every one therefore to make farther progress in faith. * Rom. iv, 11. kc. Chttrch of Geneva. 91 521 M. How many sacraments are there in the Christian Church ? C. Two only ; the use of which is common among all believers. 3i22 M. Which are they ? C. Baptism and the Holy Supper. 323 M. What is the resemblance or dif- ference between them ? C. Baptism is the appropriate way of entrance into the Church. For in this we have the testimony, tliat we who were before strangers and foreigners are received into the family of God. and numbered among his household. But the Supper witnesses that God, by nourishing our souls, shews himself a Father to us. 324 M. Tliat the nature of each may more distinctly appear, let us treat them separately. First, what is the signification of Baptism f C. It has two parts : First, it represents the forgiveness of sins : Secondly, the regen- eration of the soul.* 325 ^I. What resemblance has water with tliese things, that it should represent them ? C. Forgiveness of sins is indeed a species of washing, by which souls are cleansed from their defilement, even as the filth of the body is washed off with water. 326 M. But how does water represent regeneration ? * Eph. v. 26. Rom. vi. 4-, ^ The Catechism of the . C. In as much as the beginiiiug of regen- eration is the mortification of our nature, and its end, our becoming new creatures : so, by putting water on the head, the figure of death is represented ; and as we do not remain buried in the water, but enter it only for a moment, and come forth immediately as from a sepulchre, a resurrection to new- ness of life is typified.* * Calvin, in this answer, alludes to both the modes of Baptism, affusion and dipping, as he held neither mode exclusively essential. The Romish Cliurch practised both methods, as appears from Wall's History of Baptism, Part 2d Ch. Qth., who offers abundant proof, that the leamed Fathers of the primitive Church used either mode as equally authorised, as the case of the person or the cus- tom of the place required. And affusion, Car- dinal Bona venture says, was probably tlie prac- tice of the apostles, and in his time (1260) was used m the Churches in France and some others. — " AVith ?/5,'* Erasmus says, (that is, in Holland,) *' they have the water poured on them.'* In the in- stitutes B. 4, Ch. 15. 19, Calvin says— Caeterum mer- gaturne totus qui tingitur, idque ter an semel, an infusa tantum aqua aspergatur, minimum refert : sed id pro reg-ionum diversitate ecclesiis liberum esse debet. — But whether he who is baptized be vliolly dipped, and that thrice or once, or whetlier he be sprinkled only with water poured upon him, is of very small moment : but that should be free for the Churches according to the diversity of climate^ Calvin, in the form which he drew up for the ad- ministration of the sacraments, orders the act of baptizing thus — The name being given — Then the '^ninister pours the ivater of baptism upon the heudef dmrch of Geneva, li3 527 M. Do you suppose the water is the laver of the soul ? C. By no means. It is unlawful to ^vi-est this honour from the blood of Christ, which was shed for this end, that we being cleansed from all our spots, he mi»ht present us pure and undefiled before God. And we indeed receive the fruit of this cleansing, when the Holy Spirit sprinkles our consciences with his sacred blood. But we have the seal of tliis cleansing in the sacrament.* 328 M. Do you attribute any thing tp the water, only as it is a figure of cleans- ing ? C. I consider it to be a figure, but at the same time, it has the substance connected with it. For God, in promising us his gifts, does not deceive us. Therefore, as forgive- ness of sins and newness of life are oft'ered to us in baptism, so it is certain that they are received by us. 329 M. Has this grace its effect, promis- cuously upon all ? C. Many indeed close up the way to it, by their corruption, and make it a vain thing the infant — saying, I baptize thee in the name of tJ^e Father, and of tJie Son, and of the Holy Ghost. — He adds soon after, " It cannot by any means be denied, but that we hold the same form and metliod of bap- tism, which Christ prescribed, and the apostles fol- lowed, and which was also held as the instituted mode in the ancient and primitive Church." Vol: viil Ejus Operum p. 34. * 3 Peter i, 19. 1 John i. 7. 94 Tlie Catechism of the to themselves ; so that believers only are partakers of this fruit ; but that diminishes nothing from the nature of the sacrament. 330 M. Whence have we regeneration ? C. Both from the death and resurrection of Christ. For this power is in his death, that by it our old man is crucified, and the corruption of our nature is, in a manner, bu- ried, so that it no more prevails in us ; but it is the benefit of the resurrection, that we are begotten unto a new life, to the obedi- ence of the righteousness of God. 331 M. How are these benefits confer- red on us by baptism ? C. As by this we are clothed with Christ, and endowed with his Spirit, unless by re- jecting the promises, we render the benefits offered therein to us unfruitful. 332 M. What must we do, in order to use baptism in a right manner ? C. The right use of baptism is placed in faith and repentance ; that is, that we first determine, by a sure confidence of soul, that we are cleansed from all spots by the blood of Christ, and are acceptable to God ; then that we believe that his Spirit dwells in us j and that we make this manifest by our works among others ; and also that we assiduously exercise ourselves in striving for the mortifi- cation of the flesh, and obedience to the will of God. 333 M. If these things are required for the legitimate use of baptism, how comes it to pass that we baptize infants ? Church of Geneva, 9j C. It is not necessary, that faith and re- pentance always precede baptism. These are required only of those who from age are capable of both. It is sufficient, if infants, after they come of age, produce the fruits of their baptism. 334 M. Can you prove to me that there is nothing unreasonable in this ? C. Truly, I can, if it is conceded to me, that our Lord instituted nothing which is un- reasonable. For although Moses and all the prophets teach, that circumcision was the sign of repentance, and Paul that it was the seal of 'the righeousness of faith ; yet, we see, that infants were not excluded from it.* ^ 335 M. But are infants admitted to bap- tism now, for the same reason that they were then admitted to circumcision ? C. Entirely the same. For the promises, which God gave to the people of Israel, are now published through the whole world. 336 M. Do you conclude from this that the sign is also to be used } C. He who well examines the subject on both sides, will observe that this is the con- sequence. For Christ has not made us par- rakers of his grace, which was before given to Israel, by a measure, which should be to us r'ither more obscure, or in any part diminish- od ; but he has rather poured forth his grace upon us, in a more clear and abundant man- ner. * Deut. XXX. 6. Jer. iv. 4. Rom. iv. 1 1- 96 The Catechism of the 337 M. Do you think, that if infants were- excluded from baptism, they would, on that account, so lose any of the favour ot God, as that it might be said, that their privileges were diminished by the coming of Christ ? C. That is indeed evidently manifest. For the sign being taken away, which avail- ed so much in testifying the mercy, and con- firming the promises of God ; we should be deprived of that most excellent consolation, which the Church from the beginning enjoy- ed. 338 M. This is your opinion then ; for as much as God, under the Old Testament, that he mi^ht shew liimself to be the Father of little children, commanded the promise of salvation to be engraven on their bodies, by a visible sign ; that it would be a reproach, if believers, after the coming of Christ, should have a less confirmation ; when the same promise, which was formerly given to the Fathers, is ordained for us in these days, when God exhibits to us in Christ a clearer manifestation of his goodness ? C. So I think. Besides, as it is suffi- ciently evident, that the power and substance (so to speak) of baptism, are common to in- fants, then if the sign is denied them, which is inferiour to the substance, a manifest in- jury will be done them. 339 M. For what purpose then are in- fants baptized ? r. That they may have the visible seal. Church of Geneva, 97 that they are the heirs of the blessings prom- ised to the seed of believers ; and that after thej come to years of discretion, the sub- stance of their baptism being acknowledged, they may, from it, receive and bring forth fruit. 340 M. Let us proceed to the Supper 5 and in the first place, I would know of you what is its signification ? C. It v/as instituted by Christ, that by the communion of his bocfy and blood, he might nourish our souls in the hope, and give us assurance of eternal life. 341 M. AVhy is the body of our Lord represented by bread and the blood by wine ? C. We are taught by this, that as bread has the power of nourishing our bodies, and of sustaining the present life ; so the same power is in the body of our Lord for the spiritual nourishment of our souls : and as with wine tlie hearts of men are cheered, their powers renewed, and the whole body strengthened, so from the blood of Christ, the same benefits are to be received by our souls. 342 M. Are we then fed by the body and blood of the Lord ? C. So I think . For as in this is placed our whole confidence of salvation, that the obedience which he has rendered to the Fa- ther should be imputed to us, and accounted as ours, so it is necessary that he should be leceived by \\s : for we are not otherwise 98 T%e Catechism of the made partakers of his benefits, but only as he makes himself ours. 343 M. But did he not then give him- self to us, when he offered himself to death, that he might reconcile us, redeemed from the sentence of death, to the Father ? C. That is indeed true ; but it is not sufficient for us, unless we now receive him, that we may partake of the fruit and efficacy of his death. 344 M. Does not the manner of our re- ceiving Christ consist then in faith ? C. Yes, but I add this, that it be done, while we not only believe that he died to deliver us from death, and rose again to pro- cure life for us ; but also that we acknowl- edge that he dwells in us ; and that we are united to liim, by that kind of union, by which the members are united to the head, so that, by the privilege of this union, we may be made partakers of all his benefits. 345 M. Do we obtain this communion through the Supper only ? C. By no means. For by the gospel, as Paul testifies, Christ is communicated to us, as we are therein taught, that we are flesh of his flesh, and bone of his bone ; tliat he is the living bread, which came down from heaven to nourish our souls ; that we are one with him, even as he is one with the Father : and such like things.* 346 M. What other benefit does the sac- rament confer on us ? * 1 Cor. i, 6. Eph, y. 30. John. vi. 51, and xvii. 2.1- CJiurcfi of Geneva, 9.9 C. This — That the communion which I mentioned is strengthened and confirmed to us. For although both in baptism and the gosi)el, Christ is offered to us ; yet in these we receive him, only in part. 347 M. What have we then in the sym- bol of the bread ? C. The body of Christ: that as he was once offered a sacrifice for us, to reconcile us to God, so now he is to be given to us, that we may assuredly know tliat reconciliation belongs to us. 348 M. What have we in the symbol of the wine ^ C. As Christ poured out his blood once, in satisfaction for sins, and as the price of our redemption; so we believe, that it is now reached out to be drank by us, that we may receive its benefits. 349 M. According to these two answers, the Holy Supper of the Lord calls us back to his deatfi, that we may partake of its effica- cy ? C. Yes, wholly. For at that time, one only and perpetual sacrifice was perfected ; which might suffice for our salvation. There- fore nothing more remains for us, but to re- ceive its fruits. 350 M. Was not the Supper then institu- ted for this end, that we should offer to God, the body of his Son ? C. By no means. For the prerogative of offering for sins belongs to Christ alone. 100 The Catechism of the as he is the eternal Priest. And this is the meaning of his word when he says, Take and eat. He does not here command us to oifer liis body but only that we should feed upon it.*. 551 M. Why do we use two signs ? C. In this the Lord consults our infir- mity, as he would teach us more familiarly, that he is not only the food for our souls, but also the drink ; tliat we may seek our spiritual life wholly in him alone. 352 M. Should all persons without ex- ception equally use both ? C. So Christ commands ; and it is the highest impiety for any one to derogate in any manner from that, by attempting any thing different. 353 M. Have we in the Supper the sign only of those benefits, you mentioned or are they therein, in very deed, given to us ? C. As Christ our Lord is truth itself, it is not to be doubted at all, but that he fulfils to us, at the same time, those promises which he gives to us therein, and adds its substance to the figure. Wherefore I do not doubt, but that as he is witnessed by words and signs, so he will make us partakers of his substance, that we may be united with him in one life. 354 M. But how can this be done, since the body of Christ is in heaven, and we are still sojourners on earth } * Heb V. 10. INIatt. xxvl. 29. Church of Geneva. 101 C. He effects tliis by the marvellous and secret influence of his Spirit ; witli whom it is easy to unite those things which are otli- erwise separated by a great distance of pla- ces. 355 M. You do not suppose then that the body of Christ is enclosed in the bread, or his blood in the cup ? C. By no means ; but I think this, that in order to possess the substance of the signs, our minds must be raised to heaven, where Christ is, and from whence we look for him, the Judge and Redeemer. But it is wicked and useless to look for him in these earthly elements. 356 M. That we may sum up in one head the things ^^ hich you have said : You assert that there are two things in the Supper, viz. Bread and ivine, which are seen with the eyes, handled with the hands, and perceived by the taste ; and finally that our souls spirit- ually feed upon Christ, as their own proper aliment. C. Yes, truly; and therein is the resur- rection of our bodies also confirmed to us, as by a given pledge, as they are made par- takers of the symbol of life. S57 M. But what is the true and lawful use of this sacrament ? C. Such as Paul defines it to be : Let a man examine himself, and so let him eat of that bread and drink of that cup."' * 1 Cor. xi. 28. 102 Tlie Catechism of the 558 M. What should be the object of this examination ? C. Whether he is a true member of Christ. 359 M. By what evidence shall he know that lie is a true member of Clirist ? C. If he possesses true faith and repen- tance ; if he exercises sincere love towards his neighbours ; if his mind is free from all hatred and malice. 360 M. But do you require in man per- fect faith and charity ? C. Truly, it is necessary that both faith and charity be free from all hypocrisy. But among men no one will ever be found abso- lutely perfect. Therefore the Holy Supper would have been instituted in vain, if no one might partake of it who is not wholly per- fect. 361 M. Should not the imperfection then, under which we here labour, prevent our coming to the Supper ? C. By no means, for if we were perfect, the Supper would have no further use among us, as it is appointed to be a help for reliev- ing our M eakness, and a refuge for our im- perfection. 362 ;M. Have not these two sacraments some other proposed end } C. They are also marks, and as it were tokens of our profession. For in the use of them we profess our faith among men, and testify. that we have one mind in the religioH of Christ. Church of Geneva. 103 365 M. If any one should despise the use of tliese, in what estimation is he to be held ? C. This certainly would be judged to be an indirect denial or Christ ; and certainly such an one, since he disdains to profess himself a Christian, is unworthy to be num- bered among Christians. 364 M. Is it sufficient to have received each sacrament once in a whole life ? C. One baptism is indeed sufficient, and this cannot lawfully be repeated : But with regard to the Supper it is different. 365 M. What is that differ Ace ? C. By baptism the Lord introduces and adopts us into his Church, and thencefor- ward considers us, as of his family : after he has written us in the number of his people, he testifies by the Supper, that he takes care of us, and nourishes us as his members. 366 M. Does the administration of bap- tism and the Supper alike appertain to all. C. By no means : for tliese are the pe- culiar duties of those to whom is committed the public office of teaching : for to feed the Church with the doctrine of salvation and to administer the sacraments are things united in a perpetual connection among themselves. 367 M. Are you able to prove that to me by the testimony of scripture ? C. Christ, indeed, gave the commission of bai)tizing expressly to the apostles ; but in the celebration of the Supper, he comman 104 The Catechism of the ded us to follow his example : and the Evan- gelists inform us, that he performed in tliat distribution the office of a public minister.* 368 M. But ought those pastors, to whom the dispensation of the sacraments is commit- ted, generally to admit all persons without distinction ? C. As it respects baptism, since it is ad- ministered at the present day only to infants, all are to be admitted without distinction : but at the Supper, the minister ought to take care not to communicate it to any one who is publicly known to be unworthy. 369 M. «VVhy not ? C. Because it cannot be done without a contempt and profanation of the sacrament. 370 M. But did not Christ honour Judas, however impious, with the sacrament ? C. Yes, but his impiety was at that time secret ; for although Christ himself knew it, still it was not as yet known to man. 371 M. What then shall be done with hypocrites ? C. The pastor has no power to reject them as unworthy ; but he ought to wait till God so far reveals their iniquity, as that it becomes known to men. 372 M. What if he should know or be in- formed, tbat some one was unworthy r C. That would by no means be sufficient for rejecting liim from the cummunion, unless * Matt xxviii. 19. Luke xxii. 19. Church of Geneva, lOa I tliere be first had a legitimate trial and judg- ment of the Church. I 373 M. It is important then to have a \ certain order of government established in the Churches ? I C. It is true ; for otherwise they can neither be well established nor correctly ^ov- Ierned. And this is the order; that Elders be chosen who may preside in the Censura morum, or superintend the discipline of mor- als, and watch to correct small offences ; and who sliall reject from the communion, those whom they know to be without a capacity for receiving the Supper ; and those who cannot be admitted without dishonouring God, and giving offence to the brethien. BSD OF fHE CA'TECIIISM. APPENDIX, IS A LETTER ADDRESSED TO WILLIAM S. JOHNSON, L. L. D. SHOWIKO THAT ' The Catechism commonly called db. albxander 3T0WELL*s," which was sanctioned in the Convo- cation of Bishops and Clergy in 1562, and published 1570, " as a standing summary of the doctrines of the English Church, " is in substance the Catechism of Calvin enlarged. APPENDIX. TO AVII.LIAM S. JOHNSON, L. L. Di Sir, IT is with diffidence, though with miidi personal respect, that I presume to address you in this public manner. The purpose, which I hope to accomplish bj tlie use of your name, as a medium of commu- nication to others, will, I flatter myself, bo as consonant to your wishes for the increase of brotherly love, as those wishes are sincere and benevolent. Your attachment, from habit and princi- ple, to the Articles and Liturgy of the Eng- lish Church, is, I know, associated with can* dour, and with esteem for tliose Chu relies which were formed, as our venerable ances- tors believed, after the pure pattern of the apostles. Your experience, in a profession, and in other dignified stations, best adapted to perfect it, has taught you hidily to appre ciate the social hai)its, and civil and religious privileges, which have been cherished and enjoyed, in an unparalleled degree, undei" the benign influence of that ecclesiastical politv. whir]i was established bv the father^. K of Comiccticut. Educated myseli' in tin- doctrines and worship of the consociated Churches, I have noticed, with nuicli pleas- ure, the anxictj, Mhich jou have expressed, to have all religious denominations unite as bretlnen, in defending the cause of Christ, against the hostile invaders of its purity and peace : That thej would cease to bite and devour one another, and oppose, heart and hand, their evangelical armour, to the as- saults of the common enemy, who, through the selfish zeal of party, the cunning of her- esy, and the calumny* of infidelity, are la- bouring to deface the peculiar doctrines of Christ, not merely from the confessions of the Churches, but from the scriptures tiiem- selves. To remove the barriers which obsti'uct this union, among the Churches differing in external order ; to avoid the evils of a di- vided house, and to bring their minds to verge to the single point of duty and of ul-- timate interest ; it is all important, that the members exercise coolness enough to con- sider, and candour enough to acknowledge, tliat the cause of Christ is one, and a com- ifion cause, to them all ; and that their prin- cipal diiferences are concerning those tilings which accomjmi2i/t\ic worship of God, rather than about the worship itself, as to its spirit- ual purpose and sanctifying effect. Agreed, iji tlie doctrines of faith, though differing in the manner, in which thev chuse tu exiiibit Jlppendi.v 111 tliat faith, by the outward acts of devotion ; let them in this, you candidly say, still dif- ii^v ; only; however, let them be agreed to differ, witli that charity which envieth not, which hopeth all things, and endui-eth all things, for the edification of the body of Christ. In this, I am confident, that I ex- press the desires of your heart ; and I am not less so, that it was the devout desire of Calvin, by his labours and his wi'itings, to cherish among all the Churches union in faith, and fellowship in doctrines. To pro- mote this was his professed object, in pub- lishing his Catechism ; in which he has pru- dently avoided all discussion, about rites and ceremonies, that might give offence to the Churches differing, in their external order, from his own- It was M'ith pleasure, that I learned from you that, in your opinion, the life of Calvin, recently published, would have an influence in bringing more extensively, into public view, his true character and opinions ; and in checking the torrent of abuse, which, by the ignorant and the prejudiced, was so ])ro- fusely heaped upon both. Your wish, after the perusal of that work, to have something given to the public, which should definitely express his religious opinions, Mas among the motives, which influenced me to enter upon the difticult task of translating his Cat- echism. This work will, most unquestiona- bly, attbrd, in a concise and summary way, _11£ JlppefidU: thebest exposition of that Reformer- s doctrin- al system. And it will perhaps ])e useful to many : and possihlj'^ to some of those, v/ho have, unwarrantably, indulged a most im- passioned zeal a2;ainst the man, ^ho united v/ith great talents and profound learning, more modesty and majesty of character, than has been imparted, by th.e Author of all gifts, to almost any one, of any age. This hostil- ity, against his name and his writings, while it has operated as to them, like the wind against the thrifty oak, to sti-ike its roots deeper, and tluow its branches wider, is now apparently dyirg away, and a temper of re- sipect for bis name and liis system is return- ing, as in the days of the reformation. To review the doctrines of that period, when tlie holy scriptures were studied by men of great minds, with undivided atten- tion ; when sacred literature was matured to a degree, which has not probably since been surpassed ; may be conducive to the purpose of drawing the line of distinction, not between a Churcli of this name or that, but between those who have a love for re- ligion, and those v/ho have none. And be assured, Sir, that my object in giving the fol- lowing details of the Catechisms of the Eng- lish Church, and offering proofs of resem- blance between Dr. Noweli's and Calvin's, is not to maintain ti)e offensive position, tha.t the E])iscopal Articles of Faith are grounded on the opinions of Calvin ; but to pursue a conciliating cotirse, by showin<2;that the Reformers, whd composed those Articles in the reign of Edward VI., and those who revised them under Elizabeth, were in agree? ment, on all the essential doctrines, with the .system of Calvin and the word of God. Having completed the translation of Cal- vin's Catechism, and casually opening the •2d vol. of the Christian Observer, a work ^vhich you so biddy appreciate, the extracts given of Nowell's Catechism, in that volume, arrested my attention, as bearing a singular lesemblance to some questions and answers, which I had translated in Calvin's. This. resemblance appeared more and more dis- tinct, as I rapidly traced tluough those ex- tracts. Observing a very strong verbal agi-eement, especially in those parts in which the questions and answers were given en- tire, I became desirous of obtaining a copy of Nowell's in the original latin, and also Norton's translation, mentioned by Wood in liis Jithencc Oxonienses. By professor Kingslcy, with wliose talents and literary acquirements I hope the public will be bet- ter accpiainted at some future day, I was in- formed that both were named in the cat- alogue of the library of Harvard College. And by the civility of president Kirtland^ I M as favoured with the volume which con- tained the original latin of Dr. Nowell, with Thomas Norton's translation, printed page for page in 1571. Upon a minute examina- K P. .il4 jippeiidLv. tion, I could not but notice the address, as k appeared to me, with which the thoughts and expressions were transcribed from Calvin's Catechism, into this, without any express avowal of the source from which they were so copiously derived. 1. I observed that the order of the general heads of instruction was changed. In Calr vin's the order is 1. Of Faith. 2. Of the Law. 3. Of Prayer. 4. Of the Word. 5. Of the Sacraments. In NowelPs the order is, 1. An Introduction about the Word, >1. Of the Law. 3. Of Faith. 4. Of Prayer. 5. Of the Sacraments. .*-2. The order of the question is varied. 3. The sentences are often transposed. And while the thoughts are the same, the words in the latin are different : For exam- pie, Calvin says, under the JVi?2*/i Command^ merit ^ " JVam qiiod agere cm^am hominibus malum est, malum est coram Deo etiam velleP Xowel, under the Eighth Cnmmandment, says, " JVam quod agere hominibus iniquum est, id etiam velle coram Deo malum csf." — This is a specimen of numerous instances of words transposed and changed, and of sen- tences transferred, without any apparent reason, arising either from the improvement of tue latin, or the sentiment of Calvin. 4, Nowel is entirely silent as to the or- ders of the rriest-kood, and the ceremonies of the Church, excepting some very modest things about wiiat, he says, their Church call Jlppendijc. 1 1 5 Confirmation, and the abuses of it by the Papists ; and even in this, he appears to have very closely followed Calvin in his Insti- tutes on that subject ; as he has also on the doctrine of original sin. On the doctrines of predestination, election, and reprobation, lie has at least equalled any thing advanced in Calvin's Catechism. And in another in- stance he has surpassed ever}' thing said, or left to be inferred in that work, when he states, that we should have a willingness to lose our life, and finally our very soul for ChrisVs sake*, Sucli was the general result of the com- parison of the two Catechisms. But before 1 produce the proofs of the resemblance oi" NowelFs to Calvin- s, I will give a concise account of the three Catechisms of tlie Eng- lish Church, the only ones I believe that have ever been sanctioned in Convocations of the Bishops and Clergy. 1. The Catechism of Edward VI. The reformation commenced in the Eng- lish Church, in 1547, and Cranmer set forth the Homilies, 12 in number. In 1548, the Liturgy was compiled, by the care of Arch- bishop Cranmer, Somerset, Ridley, and Pe- ter Martyr, and passed the house of Lord^ Jan. loth 1549, 'rhis first Litun^y contSLin- ed no Catechism of doctrinal instruction. In 1548, Cfilvip, in his letter to Somerset, * Vitam deniqtie animaTrique ipiam amittamiis, po- thts guam Christum^ nostrumque in lilum amoreni Htque officimTi (leferamus—QuQSX, 20.), Xoel.'Oict. Ii6 Appendix. ihe Protector, recommends, That a sumvui- ry of doctrines and a Catechism for the use of children be published. " It becomes you," he sajs, " to be fully persuaded, that the Church of God, cannot be built up without a Catechism.^^ The Protector himself trans- lated this letter from the original French^ and it was published in 1550.* The same year, the Articles of Faith were " set about," and completed in 1552. " As for the Cat- echism," Dr. Burnet says, " it was printed with a preface in the king's name, bearing date the 24th of May, 1553, about seven weeks before his death : In which he sets forth that it was drawn by a pious and learn- ed man, supposed to be Bishop Poynet, and was given to be revised by some Bishops and •earned men."t Rector Strype, in his An- nals, vol. 2. p. 368, is quite confident that king Edward's Catechism was written by Alexander Nowell. But his proof is not of much weight; as it is more probable tliat Nowell followed Poynet in compiling his, in 156l.:j: And this will better account for * See life of Calvin p. 336, and 353, where Calvin g-lves his approbation to the Homilies, the Apostles' Creed, Lord's Pra)'er, and Ten Commandments, as set forth by Cranmer, and published by Somerset, 1547. Burnet vol. 2. p. 25.— And Wood's Athen. ' Oxon. vol. 1. fol. p. 72. A copy of tlie Protector's translation is in Harvard library, first Ed. 1550. t Hist. Reform, vol. 3. p 214- fol. t Xing' Edwai-d's Catechism appears to be pub- ..lished at large in the first vol. of the Christmn Ob- appendix, 117 tlie *• vcrbiitinu" resemblance between some of tb.e questions and answers, in those two works. 2. The catechism commonly called Dr. No well's. In Strvpe's lite of Archbishop Parker, fol. p. 301, we have an account of NowelPs cat- echism. It was proposed, 1561, to be in Latin for theuse of schools, that youth might be instructed in sound principles of religion, especially those of the gentry, and such as were designed for divinity. In 1562, Nowell laid one, before the Synod, of Avhich he was prolocutor. In the Upper House, it was committed to four Bishops,* and after being corrected by them, it passed the review of both Houses, and had their full approbation,^ Nowell then sent the Cate- chism to secretary Cecil, who returned it after about a year, with certain notes of some learned men upon it, which Nowell adopted. " So carefully^^ says the rector of Leyton, " and exactly was it revieived and corrected, to iiuike it a standing summary, OF THE DOCTRINES OF THIS CHURCH." AS Cecil, to whom it was first dedicated, did not direct its publication, it rested in Now- *Dr. Heylin says tliat Bishops Jeivel^ Bentham, Allen f and Davis, were the four who reviewed Now- ell's' Catechism, February 25, 1562. Hist. Reform p. 332. f Sec Bumet, vol. 3. p. 303. And Archbishop Wake's state of the church, fol. p. 603, 118 Appendix. eli'S liands, five or six years, till Archbishop Parker obtained the secretary's consent that it might be published, and if he pleased it might be dedicated to the Bishops. Accord- ingly, " It was printed by Reynold Wolf, the I6th of the Calends of July (that is the 16th of June) 1570, and was tledicated un- to the Bishops because it was offered them seven years before in Convocation, and allow- ed by them all, as above said.^^ " This Catechism," adds the diligent and impartial Strype, " was printed again in the year 1572, and in gieek and latin 1573, and so from time to time had many impressions, and was used a long time in all schools, even to our days," (that is, of Charles II.) " and pity it is, it is now so disiised-"^^ 3. The Shorter Catechism. On the same page, viz. 301, Strype says. *' There wanted now nothing, but a shorter Catechism, for the use of the younger sort of scholars : which the Dean, (Nowell,) in his epistle to the Bishops, promised to draw up, contracting this larger one. And tlms the Church was furnished, by the Archbish- op's furtherance and care, with this good and useful work." Tlie following are the words to whicli Strype alludes, in Novell's dedicatory epis- tle to the Bishops in his larger Catechism : '^ Sed et ipsis brevitatis amatoribus statui morem gerere, eundemque hunc Catecbis- mumedere exiguo libello. quam potest fiori Jppenduv. 119 brevissime, ita arctatum, ut arctius fere as- iriiigi non poterit; in quo magna parvis, longa brevibus, lata angustis, multa paucis, permutata reperient ; ut quibus hie liber, ut productione longior, non placebit, libellus ille, utcontractionebrcvior, non displiceat." For tlie benefit of tliose who are not versed in tiie latin language, I will give tliis some- what quaint sentence, in Englisli. '• I have determined to humour the lovers of brevity, and to give the same Catechism in a small ijook, contracted with the utmost possible conciseness ; in which they will find great things exchanged for small, long for short, wide for narrow, and many for few ; so that those who are not pleased with this hook on account of its length, may not be displeased with that on account of its shortness." Wood, in his Athenee Oxonienses, arl. A. Nowell. vol. 1. p. 272. fol. names both Nowell's Catechisms : '• 1. Catechismussli'c priuui institution disciplinaqiie pietatis- Chris - iiana'n Latine explicata. Lond. 1570, quartu translated into English by Thomas JS*ortou. Lond. 15ri." "2. Catechismus pcirvis pu~ eris primum qui ediscatur proponendus in Scholis. Lond. 1574 octavo." This is the lihort Catechism of the prayer book contract- ed from NowelTs first or larger one. The Epistle or detiication to the Arch- bishops, Parker and Grindal, in the latiu copy of Dean No well's large Catechism, contains some things worthy of notice : and t20 ^^ppeiidia:. from it, tlie following sentences are selected and translated. " In this Catechism, I have also given dil- igence and care, that the sound integrity of iSe latin language should, as much as possi- ble, be every where preserved : That our youth, M'ith one and the same labour, might be able to learn piety and latinity together. For which purpose, 1 have transplanted and inserted in this Catechism, the most select ornaments, of words and sentences, gather- ed from every quarter, chiefly from the gar- dens of Cicero, maxime ex Ciceronis hoi'- tidis, distinguishing and illuminating tlie dis- course witli them, as with certain stars." I am, I confess. Sir, somewhat at a loss for a reason, why the heathen orator is thus dis- tinguished, in the preface to a Christian Catechism. ; and the more so, as the French Reformer, from whose pure and classick lat- in. Dr. Nowell has borrowed so much, verba- tim, is passed entirely without notice. — " But since, in almost all Catechisms," con- tinues the Dean, " those heads of the Chris- tian religion are explained, whicli are con- tained ill the Creed of the Apostles, the Decalogue, and the LortPs prayer, there is not in them, nor can there be, any great variety in tlie method of handling them. — To institute therefore another order, whicli is not already occupied by some other, is not possible for any one, unless he would invert all order. These things I judged JppendLv. 121 proper to relate in this place, that I might not be considered wanting to those, who Tniglit complain that I had delivered, in this Catechism, f/ie same things, and also many things in the same order, in which they have been before written at large by some others.^" This acknowledgement of ^)r. No well, so far as it goes, is well ; but it may be asked, did not the usage of authors require him, to name the writers, or credit the works from which he so freely transcribed ? Theodore Eeza, in a similar case, and about the same period, was very explicit. In his epistle to his aged instructor, Melchior JVolmar, pre- fixed to his elaborate confession of Faith, with scripture proofs, he candidly acknowl- edged liis obligation to Calvin. " These things," he says, " I confess have been well illustrated by others in this age, and princi- pally, (I speak as the fact is, although the envious should carp,) by the great John Calvin, who has most accurately handled all these matters, very copiously in his In- stitutes, and more brieily in his Catechism of the Church,/ro??i which books also I con- fess, I have taken these things.* It will be Veadily conceded, that Dr. Nowell was not personally reponsiblo, for any thing advan- ced or omitted in this Catechism, as it be- came the work of the Convocation, by their correction and adoption of it; and as it wa-^ * Beza's, Theolog. Tract. 1500. J. .122 Jp2}endia\ also sanctioned by the Queen's injunctions^ it was enforced as the public Catechism of the Churcli. The omission of the Convocation, or of the Bishops, to mention Calvin, by name, as a writer from whom they had taken many things^ of itself v/as doubtless at that time a matter of little moment; and must have been so considered by Calvin and his friends. And the enquiry into the reasons of it, at this time, becomes expedient, merely from the circumstance, that numerous writers, and among them some of the dignitaries of the Church, have laboured to prove that the English Reformers were hostile towards Calvin ; and that their confession of Faith ^ and the Catechism in question, were oppos- ed to his theological works and opinions. That no such opposition existed, but that an entire harmony prevailed between those venerable Reformers, and that pre-eminent minister of Christ, is beyond question evin- ced from the Catechism itself, which runs parallel with his, and scarcely varies front it, except in a more diffusive illustration of tlie doctrinal points. It is an incontrovert- ible fact, that at that very time, and foi about fifty years after,- to th.e Arch-prelacy of TFilliam Laud, the Institutes of Calviu were publicly read and studied in hoih Uni- versities, bij every siudent in divinity. And the Pope, in his Bull, excommunicating and deposing the Queen, in 1n»"9. a1)e?:es a2:a^n?^ Iier this ofteuslve charge, " that she icceivctl herself and enjoined upon lier subjects, the impious sacraments and Institutes according to Calvin." Every historical fact, that has fallen under my observation, enforces upon my mind the conviction, that the doctrinal system of Calvin, in 1562, and in 1570, was cordially received by the Bishops of the Eng- lish Church. In proof of this, not to rest on the circumstance, tliat Archbishop Parker presented to the University of Cambridge, the Institutes, Commentaries^ and other ivrit- ings of Calvin, I may adduce the following paragraph of the xvii. Article of Faith, as being very closely copied from Calvin's In- stitutes : " Furthermore, we must receive God^s promises in such wise, as they be gen- erally set forth to us in holy scripture ; and in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God."* — For this fact and the references, I am indebted to the Christian Observer, from which very candid and evangelical work, I beo; leave to give the following statement rf That Dr. Randolph, Bishop of Oxford, a few years before re-pub- lished, " The whole of king Edward's Cate- chism, the declaration of doctrines in Jew- ell's apology, and the Catechism commonly called Dr. Nowell's, in a collection of tracts * Cal. Instit. Lib. 3 chap, 24. §. 5. et Lib. 1. chap. 87. §. 5., and Christaa Observer, vol. 3. p. 433. t Christian Obser. Vol. 1, p. 9. 10. for ISaS.- 1£4 Appendix, for the use of students in divinitv." The learned editors of the Observer then say, That tliey shall re-publish these " three works, which will most clearly define 7'iie SENSE OF 'THE ChURCH^ JN ALL MATTERS yEcEssARr to Salvation ^ and by zvhich sense we wish our own sentiments to be in^ ferred,^"^ It will, I apprehend, Sir, be conceded ^ without the least restriction, that Bishop Jewell was the most learned and influential divine among the dignitaries of his day ; and that his writings were t)ie standard of orthodoxy in the English Church. He was the scholar and companion of Peter Martyr. In his exile he drank long and deep, at the tlieological fountains of Switzerland, Germa- ny, and Geneva ; and Lawrence Humphrey, in his life of this great man, states as an in- stance, of his uncommon powers of memory, ^' That fie knew Calvin^s Institutes as well as he knew his own fingers ; quas, tanquam digitos suos probe noverat;"* and, that he very much recommended that work to his friends. Bishop Jewell himself gives the most decided testimony of his very high es- timation of Calvin, in his defence of his Apology, against the papist Harding, who called him a disciple of Calvin. Jewell does not den}^ the charge, but says, " Touching Mr. Calvin, it is great wrong untruly to report so great a father, and so icorthy ap "^ Vita JewclUp. 236. Ed. 1573. append Lv. 1)2.5 ornament of the Church of God. If you had ever known the order of the Church of Geneva, and had seen four thousand people or more receiving the holy mysteries to- gether at one communion, ye m'ouM not, without your great shame and want of mod- esty, thus untruly have published to the world, that by Mr. Calvin's doctrine the sacraments of Christ are superfluous."* To bring the evidence on this part of the subject to a close, I will quote from Hum- phrey's life of Jewell, what I consider as conclusive testimony, to prove the agreement on tlie essential doctrines of the Gospel among all the reformed and protestant Churohes, For the sake of brevity, I will omit the latin and give it in a translation. — " In 1562, was published the Jlpology of the English Church, which was approved by the consent and authority of the Queen, publish- ed by the counsel of all the Bishops and oth- er Clergy, as it was also composed and writ- ten by the author, as the puhlic confession of ih^. Catholick and Christian Faith of the English Church, in which is taught our agreement, with the German, Helvetick, French,! Scotch, Genevese and other pure Churchcs."l: * Jewelli's defence of his Apology published 1564. See Christian Observer, vol. 3. p. 629. f Calvin drew up the confession of tlie French Churches — A'ide Harm. Confess. Catal. Confess. i Vila Jewelli, p. 177. L 2 1*36 Jppendix. Now, Sir, that which consiimmaleH this ar- o:ument, is the fact, that JeweWs Apology, the Thirty nine Articles^ and JV*oiveWs Catechism^ were all passed and sanctioned bj tlie same venerable Convocation, in 1562. They were all designed alike to support one cause, and to establish and perpetuate the same doctrines ; and of course they must be in agreement among themselves. Bishop JeicelVs Apol- ogy* was designed as the defensive armour of the Church, against the calumnies of the Papists ; the Jlrtides^ to preserve her internal union in doctrines and worship \ and the. Catechism, to imbue tlie minds of youths, with pure principles, v.hich was by no means the least important concern of ihc Reform- ers. If, therefore. Dr. Nowell'S Catechisni agrees in word and doctrine with Caiviu'S, if, " the very same things, and also many things in the same order, ^^ are taught in this, * In Jewell's Apology, if my memorandirm is cor- rect, is tlie folio wiiig- sentence : " Those very per- sons, whom they (tlie Papists) contumaciously re- proacli by the appellation of LutJierans and Zuivg-- Hans, are Christians^ and friends to each other, and brethren, and do not disagree in the principles and fundamentals of our religion, neitlier concerning God, nor Christ, nor the Holy Ghost, nor concern- mg the method of justification, nor concerning eter- nal life, but onlij abmita sivglepomt of no great mo- ment." Strj'pe, in his life of Grindal, quotes, at p. 112, Beza's letter, which states that in 1565, tlie Churches of FriJice and Geneva, together witli all those of Helvetia, ^bscribed the g;\mc confcsi;:cn of Faith. Jippemiiji: 1^7 as -^vere before taught at large by Iiim, it will follow, as a legitimate conclusion, from this agreement, that tlie Convocation did not omit to name Calvin in the preface, through prejudice against the man, or hostility to his system of opinions. Without entering into much detail, I will offer a reason, which, in my opinion, is more consistent with the state and temper of those times. It is well known that the disputes, in the reign of Elizabeth, on relig- ious subjects, were limited, as to the Reform- ers, almost exclusively to the rites and cere- monies of the Church. In these disputes, policy and principle, doubtless, had their proportionate share of influence. Although the Queen was at heart a Protestant, she, stilK evidently retained strong impressions in favour of tlie old rites and popish parade of her father ; and it is probable, that the supreme object of her concern, in her high minded political course, was the heirship of her crown, and the security of her person. " She was crowned," says Dr. Heylin, " ac- cording to the order of the Roman Fmdifi- ^ul ; \vhich had much in it of the ceremonies and superstitions of that Church."* On the friends of the reformation she conferred offi- ces and personal favours, and animated their hopes of her patronage. To allay the jeal- ousies of the Papists, the persons who w ere * Dr. Heylin's Hist. Reform, p. 278. See also Biirn^t's Hist, of his ovii times, vol. 4. p. '413. 128 Appendix. appointed to revise the Liturgy, '• took miitli care for expunging all such passages in it as might give any scandal or oftence to the popish party." So tliat the prayer, inserted in the Liturgy by Henry VJTl., and retained by Edward VL, " To he delivered from the fyrannij and all the detestable enormities of the Biahop of Rome^'"^ was expunged. They altered tlie form of benediction in delivering the sacrament, so as not to be thought to exclude the idea of the real presence, and expunged a whole rubrick, explaining tlie purpose of kneeling at the sacrament, as not giving any adoration to the bread and wine as the real body and blood of Christ. And that Historian, who, on some subjects, is as anxious to tell the whole truth, as he is on others to miscolour or suppress it, adds, " Jlnd to come up closer, to those of the Chnrch of Rome, it was ordered, by the (^ueen^s injunctions, that the sacramental bread should be made round, in fashion of the wafers, used in the time of Queen Mary. She also ordered, that the Lord's table iphould be placed where the altar stood, that the accustomed reverence should be made at the name of Jesus, music retained in the Church, and all the old festivals observed with their several eves. By which compli- ances, the book was made so passable amongst the Papists, that for ten years thei/ ^enerallij rejiaired to the parish Churches without doubt or scrupk.'^ dppendiOi\ J :l{) Althuugh the Pope had denied the right df succession to Elizabetli, and rio;orously re- jected the proposal to legitimate lier birth as the daughter of Anne Boleyn, yet it appears tliat the Papists generally frequented the Churches, until Pius V. excommunicated and deposed lier, in 1569. The state of things at this time was very alarming to the protestant cause. A combination was form- ed by the Romish influence, to place Mar}'^ queen of Scots, on the throne of England. Books were written to support her title, and insurrections made to secure its possession. Amidst these agitations, secretary Cecil consented, at the Archbishop's request, to the publication of the Catechism, which probably had been permitted to rest, out of respect to the Papists, who were a large body in the kingdom. While Elizabeth thus gratified the Reformers, she was no less anxious to conciliate the Papists in her own dominion. And from this consideration it was doubtless judged expedient, not to men- tion expressly the name or the Catechism of Calvin, in the preface to Nowell's.* For of • Humphrey, in his life of Jewell, Ed. 1573 at p, 266, when noticing the happy deaths of the Reform- ers, enquires *' What sliall I say of the happy death of Calvin of Geneva, ivhom the Papists daihj so impudently attack ivith their reproaches ? When afflicted with disease, did he not preach Jesus Christ, with an elevated soul ? And does he not still preach liim as from the tomb ? Do not his books still speak r" 130 ^IppendU: all men, he was the most hated and reproach- ed bj the Papists, as the mai), who, by his talents, learning, and labours, had done more, than almost all others, to forward and es- tablish the reformation, and to destroy," the tyranny and detestable enormities of the Church of Rome,^^ ** Magna est Veritas et prevalet/^ I will now, Sir, proceed to extract from Dr. Nowell's Catechism some questions and answers as a specimen, of what might be done most extensively, to show the resem- blance between this and Calvin's. I shall use Norton's translation, made in 1571. And in the selection, I shall prefer doctrinal questions, although others might show the verbal resemblance in a more im- pressive manner. I shall also follow the order of Nowell, and refer to the questions as they are numbered in the foregoing trans- lation. Selection of Questions and Answers, S^c. FKOM nowell's INTnODrCTIOX. L OF THE WORD. 14 Master. SlIALIi we then have suf- ficiently discharged our duties, if we so en- deavour ourselves, that wc hear and undci'- Ap-peiulix. 13 i Scholar. No, for we must not only hear and understand the word of God, but also with stedfast assent of mind embrace it, as the truth of God descended from heaven, and heartily love it, yield ourselves to it, desirous and apt to learn, and to frame our minds to obey it, that being once planted in our liearts, it may take deep root therein, and bring forth the fruits of a godly life, or- dered according to the rule thereof, that so it may turn to our salvation, as it is ordain- ed. It is therefore certain that we must, with all our travail, endeavour, that in read- ing it, in studying upon it, and in hearing it, both privately and publickly, we may profit. •—In Calvin Quest. 302—304. 11. OF THE LAW. £8 M. But whereas he speaketh of Isra- el by jiame, and maketh expressly mention of breaking the yoke of the bondage of Kgypt; doth not this belong only to the people of Israel ? S. God indeed rescued the Israelites, by his servant Moses, from bodily bondage, but lie hath delivered all them that be his, by his Son Jesus Christ, from the spiritual thraldom of sin, and the tyranny of the devil, wherein else they had lain pressed and oppressed. This kind of deliverance pcrtainoth indiftcrently to all men, vvhich jinl their ivii-^t in God their delivame body at the same time, have given that explanation about tlie virlne and efficacy of his deatli piercing through to the dead. In 1551, <'alvin dedicated hi's^ Commentaries on the CathoHck 1 ^Appendix, 145. yet is the highest holiness, but also for that Dj him, the l^lect of God and the members of Christ - Appendix, 141^ kimself through Christ ; which Church can neither be seen with the eyes, nor can be continually known by signs. Yet there is a Church of God visible, or that may be seen, the tokens or marks whereof he doth shew and o])en unto us. — Cal. Q. 100. 247 M. But can this justification be so severed from good works that he that hath it, can want them ? S. No; for by faith we receive Christ such as he delivei-eth himself unto us. But he doth not only set us at liberty from sins and death, and make us at one with God, but also with the divine inspiration and virtue of the Holy Ghost doth regenerate and new- ly form us to the endeavour of innocency and holiness which we call newness of life. — Cal. Q. 126. IV. OF PRAYER. Under this head tJie resernblame is equallif strong in almost every answer. The two following only are selected, 303 M. These things we see dally done, (viz. The advancement of the kingdom of God by his Spirit and Providence.) ed some through Christy others were left in tlieir fal- len or reprobate condition. — So that the doctrine of election must imply the doctrine of reprobation.— And Calvin shows that he who believes the one niust admit the other. Institutes B. 3. ch. 23.. 1 30 Jippendix, S. These things are indeed daily done, so as we sufficiently perceive that God hath an rye both upon the godly and the wicked ; And so as the kingdom of God may seem iair begun in this world ; yet we pray that w\i\\ continual encreasing," it may grow so far, that all the reprobate^ that by the motion of Satan, obstinately resist and strive against God's truth, and refuse to submit themselves to the kingdom of God, being once subdued and destroyed, and the tyranny of Satan himself utterly rooted out — so as nothing may once breathe against the beck and power of God, he alone may every where glorious- ly reign.— Cal. Q. 268—270. 523 M. Since to catch and entangle men as it were in the snares of temptation, is the property of Satan, why dost thou pray, that God lead thee not into temptation f S. God as he defend eth and preserveth Ihem that he his, that they be not snared with the guiles of Satan, and so fall into vi- ces and foul sins; so from the wicked, he holdeth back and withdraweth his help and succour, whereof they being destitute, blinded ivith lust and running headlong, are catcfied in all soii;s of deceitful traps, and carried into all kinds of wickedness, and at length with custom of ill doings, as it were gath- ering a thick tough skin, their hearts wax )iard, and so they becoming bondmen and yielding themselves to slavery to the tyrant, Satan, they run in ruin to their undoing and everlasting destruction.— Cal. Q, 292, 29.'?. Jippendix^ 151 V. OF THE SACRAMENTS. 354 M. What is a Sacrament ? S. It is an outward testifying of God's good will and bountiful ness towards us through Christ, bj a visible sign represent- ing an invisible and spiritual grace, by which the promises of God, touching forgiveness of sins and eternal salvation given through Christ are, as it were, sealed and tlie truth of them is more certainly confiiTned in our hearts.— .Cal. Q. 310. 343 M. Then tell me first, what thou thinkest of Baptism } S. IFliereas by nature we are children of wrath, that is strangers from the Churcli which is God's household ; Baptism is as it V. ere a certain entry, by which we are re- ceived into the ChuVch, whereof we iTceive a most substantial testimony that we are now in the number of the household and of the children of God.— Cal. Q. 323. 345 M. What is the secret and spiritual grace ? S. It is of two sorts, that is forgiveness of sins and regeneration, &c. 346 M. How so ? S. First, As the uncleannesscs of the body are washed awa^^ with water, so thp spots of the soul are waslied awav hj for- giveness of sins. Secondly^ The beginning of reweneratiou. that is. tiio. mortifving; oi 152 appendix, our nature is expressed by dippinc in tjie water, or by sprinkling of it. Finally^ wben we by and by rise up again out of the water, under which we be lor a short time, the new life which is the other part, and the end of our regeneration, is thereby represented. — Cal. Q. 326, 327. 349 M. But whence have we regenera- tion } S. None otlierwise but from the death and resurrection of Christ ; for by the force of Christ's death, our old man is, after a cer- tain manner, crucified and mortified, and the corruptness of our nature is as it were buri- ed, that it no more live and be strong in us. And by the beneficial mean of his resurrec- tion, he giveth us grace to be newly formed unto a new life to obey the righteousness of God.—Cal. Q. 330. An example, in the original latin of Calvin, and one from JSTowell, may show the re- semblance which strikingly runs through the whole Catechism in that lans^ua^e, 344 M. Recipiendi porro (Christi) mo- dus an non fide consistat ^ P. Fateor. Sed hoc simul addo, fieri id, dum non solum mortuum credimus, quo nos ii morte liberaret ; et suscitatum, quo nobis > itain acquireret : sed in nobis habitare ag- iioscimus, nosque illi conjunctos esse eo uni- ratis gonere, quo membra cum capite siw JppendLv. 15S cohferent : ut hujus unitatis beneficio, omni- um ejus bononini particeps fiamus.— Cal. Q. 344. 369 M. Recipiendi er^o corporis et san- j^uinis Dominici rationem fide constare dicis ? A. Sane. Nam quum mortmim Chris- tum credimus, quo nos a morte liberaret: cxcitatumitem, quo nobis vitam acquireret: redemptionis per mortem suam partse ac vi- Ipe, omniumque adeo suorum bonorum par- ticipes nos habet, eaque conjunctione, qua caput, et sua membra inter se cohserent, arcana, mirificaque spiritus sui virtute sibi copulat : ita ut nos corporis sui membra, et ex ejus came atque ossibus simus,* et in unum cum ipso corpus coalescamus. — The following translation of tliis question and answer is taken from the Christian Ob- server, vol 2. p. 591. Aud it is the ques- tion and answer which first lead to a com- parison of the two Catechisms. Tfiey omit the clause, " and be of his flesh and bones." " Master. The mode of receiving the body and blood of Christ consists then in Faith ? *< Pupil. Undoubtedly. For as we be- lieve Christ to have died in order to deliver us from death, and to have risen again to procure life for us, hence he makes us par- takers of the redemption purchased by his death, of his life and of all otlicr his benefits ; * This clause, i3 in Calvin's next a!i§wer, Sec Q 545. «i54 Appendix. and by tins conjunction, which unites the head with tlie members, he joins us witii himself by the secret and wonderful energy of his Spirit"— Cal. Q. 344. 379 M. What is our duty that we may come rig;htly to the Lord's Supper ? S. Even the same that we are taught in the Holy Sciiptures, viz. that we should examine ourselves whether we be the trtie members of Christ.— Cal. Q. 357, 358. 384 M. Ought the Pastors to receive all indifferently without choice to the Sacra- ments ? S. In old time, when men grown and lull of years, came to our relidon, they were not admitted so much as to Baptism, unless there were first assurance had of their faith in the chief Articles of the Christian relig- ion. Now because only infants are })ap- tized there can be no choice made. It is otherwise of the Lord's Supper, whereunto tione come but tliey that are srown in years ; if any be openly known to be unworthy, the Pastor ought not to admit him to the Supper, because it cannot be done witiiout profane abuse of the Sacrament. — Cal. Q. 368, 369. 385 M. Why did not the Lord then ex- clude the traitor Judas from communicating of his Supper ^ S. Because his wickedness, however it was known to the Lord, was not yet at that lime openly known. — Cal. Q. 370. 386 M. May not the ministers then pui hack hypocrites ? Jippendujc. 155 S. No, so long as their wickedness Is se- ciet.--Cal. Q. 371. 389 M. What remedy is then to be found and used for this mischief? S. In the Churches well ordered and well mannered, there was ordained and kept a eertaia- form and order of governance. — There were chosen elders, that is ecclesias- tical Ria2;istrates, to hold and keep the dis- cipline ol the Clmrch. Deligebantur Seni- o/iEs^ id est maglstratus eccleslastici, qui discipUnam ecclesiasticam tenerent^ atque co- lereut. To these belonged the authority, looking to, and correction like censors. Ad hos aibctoritas^ animadversio atqne Castigatio Censoria pertinebant : These calling to them also the Pastor, if thej knew any, that either with false opinions or troublesome errors* or vain superstitions, or with corrupt and V icked life, brought publickly any great of- fence to the Church of God, and which might not ccnne without profaning the Lord's Sup- per, did put back such from the connnunion. and rejected tliom and did not admit them again, till they Imd with puhlick penance sat- isfied the Church, donee poenitentia jiublica Ecdesice satisfecissent. — Cal^ Q. 373. Whatever, Sir, may be the effect of the^ Comparison of the above questions and an- swers, with tliose to which the references are made, on the minds of those readers who have been disposed to disclaim all resem:- 156 Jippendix. blaiicc between the doctrines of Faith which they receive, and the legitimate opinions ot Calvin, I feel some confidence, that every candid enquirer for the truth, that every one desirous of promoting!; brotherly love, will admit,^ that the Reformers were closely agreed in the doctrines of Faith, however tliey might differ about the rites of the Church. And all those at the present day, who are actuated by that love to the cause of Christ, which influenced the fathers of the reformation, to merge their differencies in a harmony of confessions, will readily con- cede, that the larger and lesser Catechisms of the English Church, at the same time, that they are framed according to the word of God, also most unequivocally agree with the doctrinal system of Calvin, and of all the foreign reformed Churches. And in this view of tlie subject, it appears to me, that all " caricatures of Calvinism," strictly so called, are " constructive libels," not only upon Cranmer, Parker, Grindal, anil Jewell, but upon the whole Convocation of 1562, and the xevy Jlrticles ofjaith, adopted by that venerable body. You have, Sir, seen too much of the pre- dominant qualities of controversies, not to know very well, tliat in the management of them, often prevails a spirit of obstinacy, which precludes all meekne«is, and impels the disputants, however foiled and vanquish- ed, to renew the contest, and abide by theiV Jppendix. X67 assertions, with a positiveness proportion- ate to the weakness of their cause. They espouse their armiments, as though they were bound by the emphatick injunction, U'hich the Lacedemonian youths received ^vhen they took their buc\'!ers from the liands of their mothers : ra«T«» o-eo^s ti fiij t ti^rrd snoecho^ n^^ainst the absolute and irres- IJlS AppendiA\ pective decrees of God, he is driven to the painful necessity of retiring for his own de- fence behind the intrenchments of incom- prehensible mystery. That this is the case is clearly evincible, from a fair examination of that plausible system of theology, whicl> is circumscribed by the foreknowledw of God, for the purpose of excluding and de- nying his determinate counsel or decrees, and liis election by grace. For I think that no course of reasoning will convince a man of common sense, whose eye is awake to see the truth, that an event can be foreknown as certainly to come to pass, unless that cer- taintv is absolute, and if it is, then there is no difference in the necessity implied in saying that God has decreed an event, oi* saying that he foreknows it, for he can, with no propriety, be said to foreknow all things, unless all things are determined in the coun- sel of his own will. Changing the term does not change the nature of the necessity, which rests upon the event, for it is equally strong whether we say it is foreknown or foreordained. Great and good men have candidly differed on these points, as Melanc- thon and Calvin, though I apprehend, tharv tlieir difference vas more in the mode o^^ explanation which they used, than in thfs things themselves. And while each of thoso men was confident that the other held tho sound integrity of the gospel, they laboured, like brothers, to pre't»'rve tlip Tiiii'tv of fai+h - iippendLv. 15& that tiie cause of Christ should receive no injury by tlieir different manner of express- inw their views on some more mysterious points. The Church is one, and the unity of faith consists in a union of the hearts and affections of her members in the essential doctrines and moral duties, and not in a union of opinion, as to the circumstantials of order and worship. On this ground dif- ferent denominations may unite their hearts and their labours, in extending the peace and prosperity of tlie Church through a wider circle. It is a divine warfare to recover back our lost inheritance, and to bring our brethren from the bondage of Sa- tan, from the prisons of darkness and death, into the kingdom of life and to the privileg- es of the household of their rightful Lord. Here is the noblest object for union, the 4airest prospect of success, for in this busi- ness, we become co-workers with God. — Tiie events which indicate a day of better tilings to tlic Cluirch of Christ, are passing rapidly and awfully on the current of time. And some great crisis in the affairs of Zion is apparently approaching. He who has the government*^ on his shoulders, is overturn- ing the kingdoms of this world, we may itumbly trust, for the predicted purpose of e of faith, into nothing, in comparisoi; with heavenly, pardon me if 1 tell the gen- erations with whose fathers you associated.* that fourscore and seven years, while the}- have silvered your head, paralized your hand, and dulled the sense of hearing, haver still left to you, the vigour of your under- standing, the warm devotion of your hearty, and the- eloquence of your tongue, to vindi- cate in your social circle, tlie purity of the scri]jtures, the unity of the Cliurch, and the godhead of the Redeemer. With due res- pect for your learning and piety, and ac knowledgment of the favours I have receiv- ed from you in the free use of your valuabh- library ; I sincerely pray God to continue your health and social comforts, and to pro- long your days to see the prosperity of Zioii r. antPdiat he would suppoi-t and strengthei- you by his Spirit, till you go to your fathers ia peace. Your assured Friend, ELIJAH WATERMAN Brid^e^OT% ?^(A\ Ttl), 1811 ^;