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tihx<xvy of Che t:heolo0ical ^tminaxy 
 
 PRINCETON • NEW JERSEY 
 
 Grreen Fund 
 
 BX 9175 .C3 1866 
 
 Catechisms of the Scottish 
 reformation 
 
 \ 
 
I 
 
CATECHISMS 
 
 OF THE 
 
 SCOTTISH REFORMATION, 
 
Edinburgh : 
 Printed by John Greig ajtd Son. 
 
CATECHISMS 
 
 OF THE 
 
 Scottijh Reformation, 
 
 EDITED, WITH PREFACE AND NOTES, 
 
 BY 
 
 / 
 
 HORATIUS BONAR, D.D. 
 
 Quhair is the wittis wont to reule Scotland? 
 Go, reid the buik, repeit the Jloryis auld. 
 
 Old Poem. 
 
 LONDON: 
 JAMES NISBET AND CO., BERNERS STREET. 
 
 1866. 
 
The greit loving and blythnesse of God's word. 
 
 Our bairnes now weill knawis how 
 To worship God with service trew ; 
 Quhilk mony zeir our fathers deir 
 Allace therefore, full sore misknew. 
 Yet God did feid his chosin indeed 
 As Noy and Lot and mony moe, 
 And had respect to his elect 
 How ever the biynd warld did goe. 
 
 Wha wald be saif first this maun haif 
 To knaw t/mr sin, syne trow in Christ ; 
 Big on this ground, let lufe abound. 
 With patience, prayer, hope and trust. 
 On God thou call, thanke him. of all 
 To serve thy neighbour give thy cure ; 
 Thy conscience free motte ever bee ; 
 
 This can give thee no creature. 
 
 Old Scottish Ballate. 
 
PREFACE. 
 
 T T is not from the mere love of what is old or national, that I 
 ''- have been led to re-edit these rudimental standards of the 
 Church of Scotland. I wish certainly to preserve them ; but 
 not as mere fossils for a museum ; not as the footprints of an 
 extinct race ; not as relics of an exploded theology, or an 
 obsolete religion. I would reprint them because of their 
 genuine and unaltered value, and as embodying truths which 
 are quite as necessary for us as they were for our fathers. 
 
 The truths of the Reformation are not obsolete. Their 
 human classification and language may go out of date ; they 
 themselves remain. They are not old anchorage-ground, which 
 the elevation of the coast during these three centuries has left 
 dry. Nor are these catechisms old anchors from which the 
 cables have been slipped, and which have been left to rust on 
 the beach or sink into the sands ; superseded by modern inven- 
 tions better fitted to abide the storm. The doctrines themselves 
 are not ephemeral, nor have the formulae in which our fathers 
 clothed them been proved to be either inaccurate or inadequate. 
 In so far as they do not fit in with " the spirit of the age," there 
 is room for fair inquiry as to whether the fault may not belong 
 to the age rather than to the dogmata or Xhtir fofjniilae. 
 
VI 
 
 Preface. 
 
 This question becomes the more legitimate and the more 
 necessary when we find that the same objections are raised 
 against divine revelation as against human creeds. So long 
 as the discussion turned upon the correctness of human 
 language or human statement, it might be held honest and 
 lawful ; but when it is found that the objections are of such 
 a kind as to bear equally against all language and all state- 
 ments, divine or human, given forth centuries ago, before the 
 age of " progress" had set in, the discussion must be reckoned 
 both irreverent and incompetent, inasmuch as it not merely 
 trenches upon the inspired perfection of the word, but also 
 overthrows that word wholly by introducing into it those 
 elements which used to be supposed to be specially excluded 
 from it, changeableness and immaturity.'j-To attack human 
 catechisms and confessions is fairly within our province ; to 
 attack them on the plea that they are at variance with Scrip- 
 ture, is but the discharge of a plain duty ; but to attack them 
 with arguments which tell equally against the Bible, and which, 
 as used by some, are really meant to do so, is not only to adopt 
 a deceptive line of argument, but it is to give currency to a 
 rationalism, the issue of which can only be the belief of every- 
 thing or the belief of nothing.* T* 
 
 If the Bible has proved itself unsuitable to any age or 
 nation, it must have proved itself destitute of that which is 
 one of the special characteristics of a revelation, universal 
 adaptation. Flexible yet not mutable ; capable of expansion 
 yet not of compromise ; possessing every variety of note, yet 
 never uttering an uncertain sound ; speaking to the Apostolic 
 age, speaking also to the age of the Reformation ; teaching 
 
 y^ * " They are in the right in naming the modish innovations, and opposition to 
 creeds and confessions, Theologia indifferentifica. We have an old Scots phrase 
 that sometimes I cannot help applying to them— they love elbow-room. And this 
 
 is certainly at the bottom of their eagerness against forms of sound words." J 
 
 Wodroui's Letter, in Wodrow Corresj^ondence, vol. iii. p. 450. ^ 
 
 - 
 
Preface, 
 
 the first century, yet teaching the nineteenth with equal 
 explicitness ; such is the Bible. 
 
 Nor is this adaptation secured at the expense of accuracy, 
 or by means of allegory. On the contrary, the more that its 
 minute accuracy and literality are assumed, the more complete 
 is its adaptation found to be. It is the everlasting word ; 
 not the word of this age or that age, of this nation or that 
 nation ; but of all ; not the word that suits one national cha- 
 racter but not another, that does with barbarism but not with 
 refinement, that falls in with one temperament but not with 
 another ; that speaks to the Jew but not to the Greek, to the 
 Athenian but not to the Roman, to the Persian but not to the 
 Scot, to the Genevese but not to the Parisian, to the Teuton 
 but not to the Celt ; but truly the word which finds passage 
 for itself into every ear, which wakes up a response in every 
 soul ; suiting all men, all ages, all minds, all nations ; the only 
 book which can bear translation into every language, and which, 
 the more literally it is taken, is found the more suitable to all. 
 
 And as is the Bible, so are those works which most largely 
 embody it ; which are most thoroughly penetrated by its 
 truths ; which come nearest it in spirit and in diction. Such 
 we believe our Reformation standards to be ; not the Scottish 
 only, but the English, the Helvetian, the Belgian, the Bohem- 
 ian, the Gallican, and others of that era. Being human com- 
 positions, arranged after human manner, clothed in human 
 phraseology, and compiled to meet the exigencies and errors 
 of a particular age, they do not partake of the largeness and 
 manifold fitness or expressiveness which belong to the divine 
 volume ; yet they have less of the provisional and ephemeral 
 than uninspired compilations usually have. We meet with 
 expressions once and again, which we should be disposed to 
 part with, especially when we get upon sacramentarian ground ; 
 for the dregs of the baptismal and eucharistic opus cperatum 
 
Preface. 
 
 of Popery are visible in many a Reformed document ; but, 
 discounting some small expressions, we accept these old creeds 
 as still true and still suitable ; more universal in their teaching 
 than some modern progressionists like to allow. We can still 
 safely say to our children as our fathers did to theirs, 
 
 " Go, reid the buik, re'peit the storyis auld." 
 
 Our Scottish catechisms, though grey with the antiquity of 
 three centuries, are not yet out of date. They still read well, both 
 as to style and substance ; it would be hard to amend them, or 
 to substitute something better in their place. Like some of 
 our old church bells, they have retained for centuries their 
 sweetness and amplitude of tone unimpaired. It may be ques- 
 tioned whether the church gained anything by the exchange of 
 the Reformation standards for those of the seventeenth cen- 
 tury. The scholastic mould in which the latter are cast has 
 somewhat trenched upon the ease and breadth which mark the 
 former ; and the skilful metaphysics employed at Westminster 
 in giving lawyer-like precision to each statement, have im- 
 parted a local and temporary aspect to the new which did not 
 belong to the more ancient standards. Or, enlarging the re- 
 mark, we may say that there is something about the theology of 
 the Reformation which renders it less likely to become obsolete 
 than the theology of the covenant. The simpler formulae of the 
 older age are quite as explicit as those of the later ; while by 
 the adoption of the biblical in preference to the scholastic mode 
 of expression, they have secured for themselves a buoyancy 
 which will bear them up when the others go down. The old 
 age of that generation is likely to be greener than that of their 
 posterity. 
 
 The age which furnished the documents we publish was not 
 so decidedly an age of dogma as its successor. In the Refor- 
 mation we find doctrine, life, action, nobly blended. Between 
 
P7'eface. 
 
 IX 
 
 these there was harmony, not antagonism ; for antagonism in 
 such cases can only arise when the parts are disproportionately 
 mingled. Subsequently the balance was not preserved ; the 
 purely dogmatical preponderated. This was an evil ; yet an 
 evil not so easily avoided as some think ; for as the amount 
 of error flung upon society increased, the necessity for encoun- 
 tering it increased also ; controversy spread ; dialectics rose 
 into repute ; and the dogmatical threatened to stifle or dispos- 
 sess the vital. 
 
 We do not write thus, as if detracting from the importance 
 of doctrine. It is not of the value of doctrine (call it VoyiMu, or 
 1^a.X,ri, or ^/J«<rxaX/'«,) that we have been speaking, but of the 
 space assigned to it in difl"erent ages ; the bulk which it is made 
 to occupy in Christianity. Our appreciation of a truth is one 
 thing ; our assignment of its legitimate use, place, proportion, 
 relation, is quite another. 
 
 The neglect of this distinction has led some to decry doc- 
 tt ine. They set up life and dog7na as antagonists ; lauding 
 the former at the expense of the latter. This is foolishness. 
 What we accept, as the true adjustment of conflicting claims, 
 is life and dogma in communion ; not life without dogma, nor 
 dogma without life ; not theology without religion, nor religion 
 without theology.* 
 
 * Though some of our modern men of "breadth" profess zeal for "religion" 
 w hile depreciating " theology," it is but seldom that we find the haters of theology 
 lovers of religion. When Sir J. G. Dalziel edited " the Gude and godlie ballates" 
 of the Scottish Reformation, he took care in his Preface to shew that it was no love 
 of Protestantism, or of the Bible, or of religion, or even of morality, that led him 
 to this. His hatred of the theology of the Reformeis obtrudes itself frequently ; 
 but his hatred of their religion, and of all relision, is still more obtrusively ex- 
 hibited " No religion (he says) has existed without a foundation or intimate con- 
 nection with matters of the grossest obscenity. "—Cwrsori/ Remarks, p. 39. He 
 seems to have edited these old religious " ballates " under the idea that the coarse- 
 ness of some parts would bring both the men and their religion into contempt. 
 The volumes of ancient Scottish poetiy, edited by Pinkerton and Allan Hamsay, 
 reveal the same spirit, though betraying more love of indecency. 
 
X 
 
 Preface. 
 
 " Religion without theology" is a phrase meant to sound well ; 
 quite ad capta?idum ; yet, after all, a deception. There can be 
 no such thing. A tree must have a root. The phrase implies 
 that theology has been the prison-house of religion, and that 
 there must be emancipation from theology before religion can 
 exercise her functions. It looks at religion as a beautiful flower 
 imbedded in a block of ice ; and demands the melting of the 
 ice, and the liberation of the flower. And yet while willing to 
 sweep away Christian theology, the inventors of the above 
 watchword revel in ihe pagan theology of ancient Greece, and 
 see in the thirty thousand gods of old Olympus the excellency 
 of the religion of Homer and Plato. Religion is regarded as a 
 sentiment, to be classed with other sentiments, such as the 
 poetic, the pictorial, the amatory ; one of the luxuries, or per- 
 haps one of the necessaries of life ; whether embodied in 
 solemn music, or ritual performances, or showy vestments, 
 or mythological pictures, or hymns to Maia, Mary, Venus, 
 Jupiter, or " the god of the Hebrews." Liberty is accordingly 
 claimed for each man to gratify the religious sentiment in his 
 own way ; the Egyptian to hew mountains, the Greek to chisel 
 statues, the Hindoo to cast brazen images, the philosopher 
 to shape ideal gods, which, most likely, he never, after all, 
 means to worship. 
 
 Christianity, say many among us, is a life, not a dogma ; and 
 they reckon this the enunciation of a great and unappreciated 
 truth. It is, however, a mere truism, or it is an unmeaning an- 
 tithesis, or it is an absolute falsehood. It sounds oracular and 
 great ; it is only pompous. 
 
 Christianity is both a life and a dogma ; quite as much the 
 one as the other. 
 
 But it is a dogma before it is a life ; it cannot be the latter 
 till it has been the former. It is out of the dogma that the life 
 emerges ; not the dogma out of the life ; and the importance 
 
Preface. 
 
 XI 
 
 that is attached in Scripture to knowledge, — right knowledge, — 
 should make us cautious in disparaging doctrine, as if it were 
 harmless when wrong, and impotent or uninfluential when right. 
 The mystics of different ages have tried hard to depreciate 
 doctrine, to praise what they call " the spirit" at the expense of 
 " the letter" ; and it is somewhat remarkable that infidelity has 
 generally taken their side, joining with them in their jests at 
 creeds and their sneers at dogmas. Many of the statements 
 which we hear from advocates of the " advanced Christianity" 
 of our day are a mere variation of the old infidelity which told 
 us, in the last century, 
 
 '* For modes of faith let fools and bigots fight, 
 His can't be wrong whose life is in the right." 
 
 The object of thus opposing life to dog^na is obvious enough, 
 though not generally avowed. These theological revolutionists 
 dislike trammels. Free-thinking in its widest sense is what 
 they hold to be the creature's birthright. " Our lips are our 
 own, who is lord over us ?" is their maxim. Our thoughts are 
 our own, who shall fetter them ? Our pens are our own, who 
 shall constrain them ? Thus, secretly at least, do many reason. 
 Creeds, they say, are dungeons for the old ; catechisms are 
 fetters for the young ; and doctrine in general, at least if precise 
 and defined, is inconsistent with liberty of thought and expan- 
 sion of intellect. " Life" is a pliable thing ; it is an unfenced 
 common ; it may be anything a man likes to call it or to fancy 
 it ; there is no imperilling of human liberty in calling Christianity 
 a life ; the men of " progress" and " freshness" are safe in mak- 
 ing this their standard ; for Christianity = life may mean just 
 Christianity = o ; at least it is an equation capable of being 
 so manipulated as to bring out any result which the theological 
 algebraist may desire. 
 
 The exultation expressed in many quarters at the variety of 
 
Xll 
 
 Preface. 
 
 opinions afloat, specially in the ecclesiastical world, is indicative 
 of anything but goodness. It is sheer love of discord or anarchy, 
 that seems to prompt this exuberant glee. Every new utter- 
 ance of scepticism, especially on religious subjects, and by so- 
 called "religious" men, is cheered, as another howl of that 
 storm that is to send all creeds to the bottom of the sea ; the 
 flowing or receding tide is watched, not for the appearance of 
 truth above the waters, but for the submergence of dogma. 
 To any book or doctrine or creed that leaves men at liberty to 
 worship what god they please, there is no objection ; but to 
 anything that would fix their relationship to God, that would 
 infer their responsibility for their faith, that would imply that 
 God has made an authoritative announcement as to what they 
 are to believe, and what they are not to believe, they object, 
 with protestations in the name of injured liberty. Their dislike 
 of an inspired or even an accurate Bible sufficiently exhibits 
 the dread they have of any such pressure upon the conscience 
 as would result from a perfect revelation. 
 
 And then there is the advantage of having a popular and high- 
 sounding watchword. " Christianity a life^ not a dogma" sounds 
 nobly. It is quite a formula to tell ; fitted to take with a super- 
 ficial public ; an axiom rather than a proposition ; just the thing 
 for empiricism, or mysticism, or free-thinking, to flaunt upon 
 their banners. It takes largely ; it convinces hundreds without 
 further inquiry or argument ; it is plausible ; it is in harmony 
 with the spirit of the age ; it is so catholic and comprehensive ; 
 it would enable us to believe any one to be pious, — Moslem, 
 Hindoo, Romanist, Pantheist, or Sceptic, — who could produce 
 a worthy and earnest life. 
 
 It is, however, too comprehensive to satisfy. Suspicions 
 come in as to the latitude thus allowed. The question rises. 
 Must there not be a limit, and must not that limit come in the 
 shape of dogma after all ? Must not this thing called " Chris- 
 
Preface. 
 
 xiu 
 
 tian life" or " religious life" be defined by some kind of doctrine, 
 and have its basis in some fixed truth ? Circumscription to 
 some extent is felt to be necessary; for it is surmised that 
 "life" cannot be altogether abandoned to self-will and self- 
 judgment, or intuition, without some safeguard ; and that life 
 may become so loose doctrinally as to be in danger of becom- 
 ing loose morally. For, as yet, it is only dogmatical free- 
 thinking that has been held legitimate ; moral free-thinking is 
 discouraged ; nay, is supposed to be condemned by the formula, 
 " Life, not dogma." It will, however, task the ingenuity of the 
 ablest to shew why there should not be the latter if there be 
 the former, and wherein socialists are wrong in the liberty 
 which they claim for humanity to do as well as to believe what 
 it pleases or finds convenient. 
 
 Thus we are forced back upon dogma by that very formula 
 which disallows it. It is acknowledged that the "life" so 
 lauded must be defined, else it is a nonentity, and that in 
 proceeding to define, — however vaguely the limits may be 
 drawn, — we must have recourse to dogma. In the investiga- 
 tion of the dogma, we are brought into contact with the life ; 
 for truth quickens, error kills ; truth feeds, error poisons ; 
 and without truth life is an impossibility. The amount of 
 truth which may be requisite to sustain life, or the quantity of 
 error which will prove fatal to it, is not for man to determine. 
 But trtith there must be, else " life" is a mere air-bubble. 
 
 Now, disguise it as we may, truth is dogma. Let men sneer 
 at catechisms and creeds, as bondage and shackles, let them 
 call them skeletons, or bones, or something more offensive 
 still, these formularies are meant to be compilations of truth. 
 In so far as they can be shewn to contain error, let them 
 be amended or flung aside ; but in so far as they embody 
 truth, let them be accepted and honoured as most helpful 
 to the Christian life ; not simply sustaining it, but also 
 
XIV 
 
 Preface. 
 
 giving it stability and force ; preventing its being weakened 
 or injured by change, caprice, love of novelty, or individual 
 self-will. 
 
 The Bible is a book of dogmas and facts ; these two parts 
 making up the one book, as soul and body make up the one man. 
 The facts are the visible embodiment of the dogmas, the dog- 
 mas the spiritual interpretation of the facts. Religious life or 
 piety is the result or product of these ; — the effect produced 
 upon man by the right knowledge and use of these. Faith 
 transfers them from the exterior region of our being to the 
 interior ; and, thus transferred, they issue in religious life^ — 
 liife comprehending both the inner spirituality and the outer 
 walk. To oppose life and dogma to each other, is not so much 
 to depreciate creeds as to misunderstand the Bible, and to 
 represent life and the Bible as antagonistic to each other. 
 
 It is true that these dogmas are, in Scripture, frequently 
 gathered up into, and represented by living men. Specially 
 are they exhibited in the great life, which may be said to be 
 the one biography of the Bible, the life of Him who is both 
 " the truth and the life." Yet this personification or incarnation 
 of dogma or truth does not confound life and doctrine, but 
 rather gives to each its own position and worth. 
 
 " Knowledge is power," said Bacon, as Solomon had said 
 before him, " a wise man is strong." And in this knowledge 
 or wisdom, which is but another name for doctrine, are con- 
 tained the dynamics of all true religious life. 
 
 Though divine truth is deposited in the person of "the 
 Christ," the " Word made flesh," yet the truth is not thereby 
 sunk or lost sight of ; nor does it become a trivial matter to 
 know or not to know the truth, provided we love the Lord Jesus. 
 The error of some religionists on this point is specious, but it is 
 full of peril. As truly as exclusive regard to abstract doctrine 
 lands us in rationalism or an unliving orthodoxy, so does exclu- 
 
Preface. 
 
 XV 
 
 sive regard to the person of Christ land us in mysticism. The 
 doctrine and the person mutually reveal each other. It is evil 
 to say, I have the person, let the doctrine go ; for how can that 
 person be understood, appreciated, loved, honoured, confided in, 
 unless illuminated by the truth, which shews us who and what he 
 is in himself ; who and what he is to us ? Remain ignorant of 
 the doctrine, and you remain ignorant of the person ; nay, that 
 person becomes a mysterious shadow, — vague, unintelligible, 
 and unloveable, 
 
 Joseph Milner first suggested the idea of searching church 
 history for life irrespective of doctrine. He did not mean to 
 undervalue the latter, and yet he often leaves the impression on 
 the reader that any utterances of warmth or life are sufficient 
 to warrant the conclusion that there was genuine Christianity, 
 even where doctrine was grievously at fault. He has gathered 
 some strange characters into his historical net by this process ; 
 his ecclesiastical history, in some respects so admirable, is 
 marred by this flaw. His rather indiscriminate praise of some 
 of the fathers has done much to lessen men's suspicion of 
 their fitness to be the guides and teachers of the church. His 
 history revived admiration and relish for the fathers, and may 
 be called the real starting-point of Tractarianism. Long before 
 Newman taught or Keble sung, Milner had indoctrinated the 
 evangelical mind of England with a certain measure of venera- 
 tion for such men as the self-righteous Jerome and the imperious 
 Gregory. He did not mean it, and yet he familiarised the minds 
 of Christians with patristic portraits, so evangelically painted 
 and draped that men took them all for veritable saints, trust- 
 worthy divines and ecclesiastics. His idea of a church history 
 was in one aspect a true one ; but it was one which could only 
 be safely carried out by a mind of keener penetration and 
 more fearless discrimination than he possessed. His charity 
 in covering the multitude of the sins and errors of the fathers, 
 
XVI 
 
 Preface. 
 
 has not only revived the patristic spirit, but, strange to say, 
 has given countenance to the principle of the advanced theo- 
 logy that Christianity is a life, not a dogma. He did not hold 
 this himself; he has, we may say, protested against it ; yet 
 the construction of his history has indirectly inculcated and 
 illustrated it. 
 
 Few falsehoods are more insidiously working their way into 
 the minds of men in our day than this, of setting life and 
 dogma, religion and theology, the heart and the mind, in 
 opposition to each other. Religion without a creed, religion 
 without truth, religion without the Bible, religion without Chris- 
 tianity, religion without Christ, — is set down now, not simply 
 among things possible., but amongst things desirable. Religion 
 as a sentimentalism, an abstraction ; religion without- reference 
 to any book, or any church, or any particular God, is to have 
 our homage paid to it as a necessity, or at least a propriety ; but 
 no more. " Unconditioned " religion is to be accepted as not 
 inconsistent with philosophy or liberty, but conditioned or de- 
 fined religion is to be regarded as bondage or imbecility. It 
 seems to be reckoned a discovery of modern philosophy (though 
 it is but a reproduction of the idea embodied in the Roman 
 pantheon), a felicitous discovery ; the only preservative against 
 atheism. For under such names as the " silences," the " solemni- 
 ties," the " darknesses," the " eternities," every body can worship 
 what god they think best, without " irreligion," and yet without 
 " superstition." 
 
 The intellect (it is said) can have nothing to do with the 
 supernatural ; and as revelation professedly deals with the 
 supernatural, it can only be received as poetry is received and 
 dealt with ! It appeals to certain religious tastes or instincts 
 in man ; let it be used to gratify these, but let it be understood 
 that, as the declaration of truths claiming submission from 
 intellect and conscience, it is now out of date ! Let men, if 
 
Preface. 
 
 they please, gratify their religious taste by reading the Bible ; 
 but let no one deliver himself over to the baseness of believing 
 
 what it says ! 
 
 Yet possibly out of the wrecks of our present Bible, another 
 Bible may emerge, sifted, purified, reconstructed. The " Bible 
 that is to be," and " the Christ that is to be," are at present 
 only hinted at. The disintegrating process is not yet com- 
 plete, the superhuman ingredients have still to be ejected, the 
 winnowing has yet to be carried through ; after these the re- 
 construction may be attempted ; but to whose hands can this 
 be confided ? Can man do it ? He can fell the oak and strip 
 off its branches. Can he replant, revivify, reclothe it ? 
 
 Whether the " Bible that is to be," and " the creed that is to 
 be," will serve humanity as nobly as the Bible and creed of the 
 past have done, another generation may be able to tell.* 
 
 xvu 
 
 * Some are evidently moving farther. Disentangled from dogma,_at least from 
 divine dogma,-they do not see why they should not claim the liberty of saying 
 what deity thev will worship, if they are to worship at all. The "God that ,s to 
 be " is evidently one of the subjects of speculation to them. Thus Mr John Stuait 
 Mill writes —"If, instead of the ' glad tidings' that there exists a Being in whom 
 all the excellencies which the highest human mind can conceive exist in a degree 
 inconceivable to us, \ am informed that the world is ruled by a Reing whose attri- 
 butes are infinite, but what they are we cannot learn, nor what are the principles 
 of his government, except that ' the highest human morality which we are capable 
 of conceiving' does not sanction them ; convince me of it, and I will bear my fate 
 as I may But, when 1 am told that I must believe this, and at the same t.me call 
 this Being by the names which affirm and express the highest human morality, I 
 sav in plain terms that 1 will not Whatever power such a Being may have over me, 
 there is one thing which he shall not do : He shall not compel me to worship Ilim. 
 I will call no being good who is not what I mean when I apply that epithet to my 
 fellow-creatures ; and, if such a Being can send me to hell for not so calling Him, 
 
 to hell I will go." , • *v, v,„„„i.f„ 
 
 The impropriety of the above passage does not consist merely in the haughty 
 language used, nor yet in the assumption that our moral sense has something to 
 do with our rejection of a false object of worship, as when it revolts from the 
 thought of worshipping such an impure deity as the heathen Jupiter; but in the 
 claim of an individual right in every creature to worship his own idea of God ; that 
 is to be maker of his own God ; to be something more than God ; in the refusal to 
 admit God's right to prescribe worship to us, or even to announce his own attri- 
 butes save under challenge from his creatures ; in the assumption that no being 
 can be good whom :^Ir Mill does not think to be so. So tliat the evil, as well as the 
 
XVlll 
 
 Preface. 
 
 The " mind" or " understanding" occupies large space in all 
 inspired directions, for the instruction of either young or old. 
 "A people of no understanding''' (Is. xxvii. ii) is God's name 
 of reproach to Israel in the day of their apostasy, and his 
 description of their return from their evil ways is, " they that 
 erred in spirit shall come to understanding, and they that 
 murmured (the rebellious) shall learn doctrine^'' (Is. xxix. 24). 
 " That the soul be without knowledge is not good," says the 
 wise man (Prov. xix. 2) ; and acting on his own proverb, "the 
 preacher still taught the people knowledge;''^ he sought to find 
 out "acceptable words" — "words of trut/i" (Eccles. xii. 9, 10). 
 And though knowledge and wisdom are not identical, yet he 
 places them side by side, as of one kindred, one brotherhood. 
 There may no doubt be knowledge without wisdom, but there 
 cannot be wisdom without knowledge. Errors, falsehoods, 
 uncertainties, are as much at war with sound wisdom as 
 with sound knowledge, are as inconsistent with tt'titk as 
 with goodness. " A man of wisdom, but without the know- 
 ledge of God ; " or " a good man, but far gone astray in 
 error;" these are not formulae which Scripture anywhere 
 
 fallacy of the statement is not to be found in what it says or seems to say, but in 
 what it does not say nor seem to say. It seems to say I will worship none but a 
 good God ; but it does not really say this ; it says, I claim the right of judging what 
 constitutes goodness in Cod, and of pronouncing on what is inconsistent with 
 goodness ; and if revealed goodness does not accord with my standard, or if I 
 find anything at variance with this revealed goodness, I will withhold all worship, 
 at whatever risk. Thus, one man says I will worship no God who permits pain to 
 exist in his world ; for that is not goodness. Another says, I will call no being 
 good who suffers wrong and oppression to prevail in his world ; for if he pleased, 
 he might prevent it. Mr Mill's resolution to worship no God whom he does not 
 think good, is the infidel's reason for worshipping no God at all ; nay, is the 
 atheist's reason for concluding that there is no God at all. Non-submission of our 
 intellect, or moral sense, to an ascertained revelation (resting on miracles as the 
 divine attestation), because of apparent contradictions in the divine government, 
 or apparent anomalies in the divine procedure, or apparent antagonisms in the 
 divine character (as judged by our imperfect moral sense, or according to our 
 limited view of events), is wholly unreasonable, and must terminate in athei.sm, 
 if it do not re-act and land us in the credulousness of superstition. 
 
Preface. 
 
 XIX 
 
 / 
 
 allows, though so common even among those who name the 
 name of Christ. 
 
 Our Reformers, following Scripture, abhorred error. They 
 regarded it as j/«, as in itself evil, and as the root of almost 
 every evil. They loved truths upheld it, sought to spread it. 
 They eschewed error as poison ; they prized truth as medicine, 
 containing in it the world's true health. They knew that men 
 might have it and yet not use it, that they might abuse it, that 
 they might " hold it in unrighteousness ;" but they loved it still, 
 and refused to believe that any untruth, however beautiful, 
 however well argued or well adorned, however recommended 
 by authority, or antiquity, or genius, could be available for 
 the revivification of collapsed prostrate Europe, for expelling 
 the poison of ages from the veins of humanity, for bracing the 
 constitution of the race, even apart from the great purpose of 
 saving the lost, of gathering in the chosen of the Father, the 
 purchased of the Son. 
 
 Our Reformers, working on the model of the Bible, laboured 
 to set trtith before the nations. They did not despise " head 
 knowledge." They were careful that head knowledge should 
 be true knowledge ; and, in so far as it was so, they urged its 
 videst propagation ; undeterred by the thought which acts as 
 i drag or damper on some, " What is the use of head knowledge 
 without heart knowledge?" They had confidence in truth, 
 because it was of God, and because it was the representative of 
 Him who is the wisdom and the truth of God. They felt that 
 truth could be trusted to do its own work, and to fulfil its 
 heavenly mission among the sons of men ; and so they launched 
 it forth as seamen do the lifeboat ; they spread it far and wide, 
 as husbandmen do the precious seed, beheving in its vitality, 
 and its power to spring up and cover the broad fields of earth 
 with its summer green and autumn gold. 
 
 They had faith in the truth, because they had faith in the 
 
Preface. 
 
 Bible, and they had faith in the Bible because they had faith 
 in God, and in his ahnighty, all-quickening Spirit. 
 
 Are we not often traitors to the truth under the pretext of 
 cautioning men against ''head knowledge?" In decrying the 
 latter, do we not often disparage the former ? Are we not cow- 
 ards in our propagation of the truth ? Are we not but half in 
 earnest, playing with the sword, not wielding it ; or wielding it 
 with a timid unbelieving arm, as those who have no confidence 
 in its edge or power ? 
 
 Truth is oni\ not many ; truth is sure, not doubtful. There 
 is but one true creed, one gospel, one revelation ; there is but 
 one fiiith that saves and blesses ; " One Lord, one faith, one 
 baptism, one God and Father of all." 
 
 Let us honour the truth as God has done, as his apostles did, 
 as our Reformers did. Let us fearlessly wield it ; let us give 
 it fair play and full swing everywhere. It is " quick and power- 
 ful, sharper than any two-edged sword." It is a fire, melting 
 the iron ; it is a hammer, breaking the rock in pieces. 
 
 Truth is not the feeble thing which men often think they can 
 afford to disparage. Truth is power ; lot it be treated and 
 trusted as such. We need not discuss the question as to the 
 frequent divorcement of head and heart, in the matter of know- 
 ledge. Let us beware of undervaluing either ; but still more 
 let us beware of that unscriptural, unphilosophical sentimental- 
 ism which affirms that the heart may be all riglit when the 
 head is all wrong. 
 
 It was this noble confidence in the truth that led the Refor- 
 mers to compile their confessions and catechisms. Not that 
 they worshipped dogmas and abstractions, whether bare or 
 jewelled; but they clave to the truth; and they, like men of 
 straightforward understandings, knew that truth requires to be 
 defined, gathered up, condensed, presented in different forms, 
 so as to suit, as much as maj- be, all classes, all ages, all minds. 
 
Preface. 
 
 XXI 
 
 Hence they compiled their '' forms of sound (wholesome) 
 words," their "moulds of doctrine;" not to stereotype truth 
 after one exclusive pattern ; not to compress and stiffen it into 
 fixed human shapes, or to destroy the divine order in which it 
 is given us, by confining it to a human classification, or to 
 alter its divine proportions and large amplitude of sweep by 
 expanding unduly that which God has not expanded, or narrow- 
 ing that to which he has given breadth and fulness accord- 
 ing to his own purpose and knowledge ; but to facilitate 
 the expulsion of error and the entrance of truth ; to present 
 God's testimony to man in such aspects, or proportions, or 
 fragments, as would make forgetfulness or erasure from the 
 mind and memory all but impossible. 
 
 Catechisms of a certain sort had been known in early ages and 
 churches * These however were not constructed on the method 
 of question and answer ; but were manuals of doctrine, or brief 
 creeds, somewhat fuller than the Apostles' Creed ; such as we 
 have in one of Chr^-sostom's homilies, which is entitled Kar^f- 
 X^<r>i T^o; ToZ; ^sxxavTaf (puriX'-tr^iti, "A Catechism for those 
 about to be baptized,"! and in Augustine's Tract de catechizan- 
 dis rtidibiis, which was written at the request of a Carthagenian 
 deacon. These hand-books were not regularly authorised ; 
 for the church had sanctioned only the three creeds ; but 
 on the basis of such summaries public and family instruction 
 was carried on. As to the latter, Chrysostom thus writes, " Let 
 the husband repeat to his wife the things which have been 
 spoken in the church ; let the wife learn, let the children 
 attend, and let not the servants be forbidden from listening. 
 
 * See Suicer's Thesaui-us ; Herzog's Encyclopaedia ; Wheatly on the Book of 
 Common Prayer, c. viii. ; Bingham's Antiq. b. iii. c. x. Clarisse's Encyclopediae 
 theologicae epitome, pp. 553-563. Arnd's Lexicon Antiquitatum ecclesiasticarum, 
 pp. 82-87. In all these the reader will find full information as to early catechisms, 
 catechists, and catechumens. 
 
 t Horn. xxi. to the people of Antioch. 
 
XXll 
 
 Preface. 
 
 Make thine house to be a church, for thou wilt have to answer 
 for the salvation of thy children and thy servants."* 
 
 But it was the Reformation that introduced catechising in 
 earnest ; and, not till the example had been set by the Protes- 
 tant churches, did Rome, in her Trentine catechism, tardily 
 and reluctantly direct its efforts to the instruction of the young 
 and ignorant. That these were merely out of rivalship, or to 
 save appearances, is evident from the prolixity of the catechism, 
 and its being locked up in the Latin tongue. The Oriental 
 churches are still without a catechism for the people. The 
 approaches to it in the Greek, the Armenian, the Coptic, are 
 mere pretences. 
 
 The Churches of the East and West have cared little about 
 popular instruction or the training of the young. Ignorance 
 served their purposes quite as well as knowledge. 
 
 The nature of catechising seems to have been well under- 
 stood by the Reformers, and its utility thoroughly appreciated. 
 " In catechising we must use," says Wolfgang Musculus, " in- 
 telligible language, not verbose and confused, but precise and 
 methodical. They in the church who thus instructed the 
 ignorant were called catechists, and this form of instruction a 
 catechism" (Com. in Corinth, p. 558.) Of all this, he adds, we 
 find nothing in the papacy — " quorum nullus usus in papatu 
 remansit."f 
 
 But the Reformers began in thorough earnest to instruct 
 the people. It was their duty, and it was their safety. Hence 
 the numerous catechisms published in the sixteenth century. 
 
 The first Reformation catechism was that of Brenz (or 
 
 * Sermon on Gen. vi. 
 
 t This commentai-y was published in 1559, and the Trentine Catechism had not 
 yet seen the light. According to the statement in the Preface, this Catechism 
 (which is nearly ten times the bulk of any of the Reformed Catechisms, and could 
 never have been intended for the instruction of the common people), was elaborated 
 between the years 1562 and 1566. 
 
Preface. 
 
 XXlll 
 
 Brentius). He set schools on foot in 1526, and prepared a 
 catechism for their use. 
 
 After Brentius came Luther, with his larger and smaller 
 catechisms, in 1529* These went out over Europe, among 
 old and young, and did something in the great warfare of that 
 day. But, after all, Luther's catechisms are rather poor, in so 
 far as doctrine is concerned ; and strange to say, he preserves 
 the popish division of the decalogue, uniting the first and 
 second commandments, while dividing the tenth. He teaches 
 that " baptism worketh remission of sins, dehvereth from death 
 and the devil," &c. ; also, that the Lord's Supper is " the real 
 body and blood of our Lord Jesus Christ." Like all the great 
 Reformers, however, he used his greatness and his learning in 
 behalf of the young and rude, counting it no shame to stoop 
 to the simplicity of style and thought needful for the teaching of 
 these. What is called "intellectual" teaching and "intellectual" 
 preaching will never penetrate the mass, will never be found 
 really to suit more than one-tenth of a community. If the 
 ministers of the Reformation, whose scholarship was of the 
 highest kind, thought it no compromise of dignity to be plain 
 in speech, that so the youngest and poorest might understand 
 their instructions, we need not think it beneath us to labour 
 after equal simplicity. Elaboration and profundity do not 
 always indicate wisdom, and they do not always answer the 
 purpose of conveying truth to the soul. 
 
 As Luther's introductions to his Catechisms contain some 
 excellent counsel, we give some extracts at length : — 
 
 " I have been impelled to cast this Catechism or Christian 
 doctrine into this simple form, by the lamentable deficiency in 
 the means of instruction which I witnessed lately in my visi- 
 tation. God help us ! what deplorable things have I seen ! 
 
 * Venema's Inst. Hist. Eccl. vol. vii. p. 75 ; Merle D'Aubigne, vol. iv. p. 45. 
 
The common people, wholly without any knowledge of Chris- 
 tian doctrine, particularly in the villages ; and many pastors, 
 alas ! almost as incapable of teaching them ; and yet they 
 must all be called Christians, all be baptized, and all re- 
 ceive the holy sacrament, although they could not so much 
 as repeat the Lord's Prayer, the Creed, or the Ten Com- 
 mandments ; they live blindly, like their cattle, or senseless 
 swine ; and now that the gospel has reached them, learn only 
 so much of it as boldly to abuse its liberty. Therefore I 
 implore you, my dear brethren, who are parish pastors, priests, 
 or preachers, in the holy name of God, to apply to your duties 
 with your whole hearts, and take pity on the people committed 
 to your charge, and help to bring the Catechism home to their 
 hearts : especially to the young ; and, such as are blessed with no 
 better gift I beseech to take these tablets and forms, and thus 
 bring the people forward step by step. I would most seriously 
 warn the minister, above all things, to take heed and avoid 
 using various forms and readings of the Lord's Prayer, the 
 Ten Commandments, the Creed, and the Sacraments ; but 
 select one form for himself, and abide by it continually, for 
 young and simple minds must be taught by the repetition of 
 the same, for they will only become perplexed, if their instruc- 
 tions vary from year to year, as by trying after improvements 
 in this way, our trouble and labour may be entirely lost. 
 Choose therefore, whatever form you will, and adhere to it. 
 If, however, you are preaching before the learned and the wise, 
 you may then show your art, and make these matters as con- 
 fused and checkered, and turn and twist them as you please. 
 Secondly, when they have learnt a text thoroughly, teach them 
 next the meaning of it, that they may know what is taught by 
 it ; and adopt also this interrogatory form, or else a short easy 
 method of your own, as you think best, and abide by it to the 
 letter after due reflection, for there is no necessity that you 
 
Preface. 
 
 XXV 
 
 should take all in hand at once, but rather follow a progressive 
 course. In the third place, when you have taught them a short 
 catechism, take next a larger one, and instil into them deeper 
 and more comprehensive views ; but strike out every extrane- 
 ous command, prayer and article, with whatever is superfluous ; 
 which you find so copiously introduced in many books. And 
 insist especially on that command and article which your 
 people most especially require. And above all, urge on the 
 magistracy and parents, that they rule well, and send their 
 children to school, shewing them that this is their duty, and 
 that in failing to fulfil it, they commit an accursed sin ; for they 
 overthrow and lay waste both the kingdoms of God and this 
 world. The questions may be taken from the tickets, on which 
 the catechism is shortly and poorly printed : or you can make 
 other questions yourself, until the whole sum of Christian 
 knowledge be laid up in the heart, combined in these two 
 articles, faith and love. When Christ graciously wished to 
 draw men to himself, he took upon him the form of man, and 
 if we would attract children, we must ourselves stoop to their 
 level." In the introduction to the larger Catechism, he says, 
 "It is not without good reason that we recommend the use of 
 the Catechism, and desire and entreat its being taught ; for we 
 see, alas ! that many pastors and preachers are very negligent, 
 and throw contempt on their office and these doctrines ; some 
 led away by high attainments in philosophy, others from mere 
 laziness and love of ease. Added to this, we have to contend 
 with the disgraceful vice, and secret evil of sloth, security, and 
 weariness of laborious duties, which leads many to think the 
 Catechism a mean and contemptible compilation of doctrines ; 
 which having once been read over, may be thrown into a 
 corner and never again consulted. Nay, there are even some 
 cold-hearted misers to be found among the nobles, who pre- 
 tend there is now no need for either pastor or preacher, all is to be 
 
XXVI 
 
 Preface. 
 
 met with in books, and they can learn it for themselves ; and 
 so they unhesitatingly let the cure go to wreck and ruin ; and 
 of course both pastor and curate suffer want and hunger ; 
 which is quite in character with the reckless Germans, for we 
 have to do with a shameless race, and must even bear it. But 
 this I say for myself, I am a doctor and a preacher ; ay, as 
 learned and experienced perhaps as any of those who arrogate 
 so much to themselves ; and yet, I behave like a child that is 
 learning its catechism, reading and repeating it word for word 
 every morning ; and if I have time, the Lord's Prayer, the Ten 
 Commandments, the Creed, and also several psalms ; and 
 though, besides this, I read and study daily, yet I cannot 
 satisfy my thirst for Scripture doctrine, without remaining a 
 child and scholar of the Catechism, and remain willingly such ; 
 yet these vain superficial hirelings expect to be doctores doc- 
 tornm., with one perusal, and consider themselves capable of 
 everything, and deficient in nothing. Well, well, it is a certain 
 sign that they despise, not merely their own office, and the 
 souls of others, but God himself and his word ; and are not in 
 mere danger of falling, but are miserably fallen already. There- 
 fore I beg such lazy, idle gluttons, and pretended saints, to be 
 by all means induced to believe, that they are in very deed not 
 such high and learned doctors as they imagine, and never 
 venture in their conceit to suppose that they are completely 
 masters of this book."* 
 
 Calvin was the next that threw his mighty intellect into the 
 service of the Church for the instruction of the youth. Thus 
 he wrote to the Protector Somerset, in a letter dated Geneva, 
 22d October 1548 : — 
 
 " Next, that they have a common formula of instruction for 
 little children and for ignorant persons, serving to make them 
 
 * Pfizer's Life of Luther, Williams's Translation, pp. 86, 87. 
 
Preface. 
 
 xxvii 
 
 familiar with sound doctrine, so that they may be able to dis- 
 cern the difference between it and the falsehood and corrup- 
 tions which may be brought forward in opposition to it. 
 Believe me, Monseigneur, the Church of God will never pre- 
 serve itself without a Catechism, for it is like the seed to keep 
 the good grain from dying out, and causing it to multiply from 
 age to age. And therefore, if you desire to build an edifice 
 which shall be of long duration, and which shall not soon fall 
 into decay, make provision for the children being instructed in 
 a good catechism, which may shew them briefly, and in lan- 
 guage level to their tender age, wherein true Christianity con- 
 sists. This Catechism will serve two purposes, to wit, as an 
 introduction to the whole people, so that every one may profit 
 from what shall be practised, and also to enable them to dis- 
 cern when any presumptuous person puts forward strange 
 doctrine. Indeed, I do not say that it may not be well, and 
 even necessary, to bind down the pastors and curates to a cer- 
 tain written form, as well for the sake of supplementing the 
 ignorances and deficiences of some, as the better to manifest 
 the conformity and agreement between all the churches : 
 Thirdly, to take all ground of pretence for bringing in any 
 eccentricity or new-fangled doctrine on the part of those who 
 only seek to indulge an idle fancy ; as I have already said, the 
 Catechism ought to serve as a check upon such people."* 
 
 As his Catechism was the first adopted by our Church at the 
 Reformation, and as it long held its place as one of our 
 standards, we give its history at some length. 
 
 John Calvin or Cauvin was born at Noyon, in Picardy, July 
 loth 1509, and died at Geneva, May 27th 1564, aged fifty-four 
 years, ten months, seventeen days. 
 
 In August 1536, he was elected by the Genevese "non 
 
 * Bonnet's Letters of Calvin, vol. ii. p. 147. 
 
XXVlll 
 
 Preface. 
 
 concionator tantum, sed etiam sacrarum literarum Doctor,"* 
 He lost no time in setting about the instruction of the citizens. 
 He had just before this pubhshed his " Institutiones,"f and he 
 followed up these in the same year with a summary of the 
 doctrine which they contained. This afterwards became 
 " Calvin's Catechism." He was still but a stripling, only 
 twenty-seven years old. 
 
 It was composed originally in French ; for adults, not for 
 children, and was not in the form of question and answer. 
 Dr Henry writes, " Farel composed a short formulary of 
 belief, consisting of twenty-one articles, and was probably 
 associated in this with Calvin, who published a catechism in 
 French^X Beza writes, " tunc edita est a Calvino Christianas 
 doctrinas quaedam veluti formula, vixdum emergenti e papatus 
 sordibus Genevensi ecclesise accommodata ; addidit etiam 
 catechismum, non ilium in quasstiones et responsiones distri- 
 butum, quem nunc habemus, sed etiam multo breviorem, 
 praecipua religionis capita complexum."§ From the following 
 statement of Calvin himself, we find that this summary was 
 also published in Latin, and was meant as a defence of his own 
 orthodoxy from the insinuations of Caroli, who had accused 
 him of Sabellianism and Arianism. "A short time since a 
 catechism had been written by us, published also in French, 
 in which we testified that we embraced Father, Son, and Holy 
 Spirit under one essence." |1 
 
 The title of this summary is as follows, " Catechismus, sive 
 Christianae religionis institutio, communibus renatae nuper in 
 evangelio Genevensis ecclesiae suffragiis recepta, et vulgari 
 
 * Melchior Adam's Abridgment of Beza's Vita Calvini, p. 68 ; and Beza's Vita 
 as given in full by Tholuck, in vol. i. of his edition of Calvin's Commentaries, p. 8. 
 t Henry's Life and Times of Calvin, vol. i. pp. 70, 71. 
 X Life and Times, vol. i. p. 112. 
 § Beza, Tholuck, p. 8. 
 II Henry, vol. i. 117 ; Jules Bonnet's Letters of Calvin, vol. i. p. 30. 
 
Preface. 
 
 XXIX 
 
 qiiidem prius idiomate, nunc vero Latine etiam, quo de fidei 
 illius synceritate passim aliis etiam ecclesiis constat, in lucem 
 edita. Joanne Calvino autore." On the last page we read, 
 " Basileae in officina Roberti Winter. An. 1538, Mense Martio." 
 This work is exceedingly scarce, and I do not know whether 
 there exists a copy of the French edition, or whether even its 
 exact title has been preserved. Henry's account of the matter 
 is as follows : " Calvin names himself as the author of this 
 Catechism, it was therefore probably entirely his own work in 
 its original form. But this Catechism, and Farel's confession 
 exscripta e catechistno, as it is called, are now found printed 
 together. And further, this first Catechism, which is among 
 the rarest of books, is not the little well-known Geneva Cate- 
 chism for children, in question and answer, but a larger 
 Catechism, intended for grown people, not in question and 
 answer ; or rather it is an analysis of the ' Institutes,' in which 
 he passes from the law to faith, and not as in the Catechism 
 from faith to the law." This summary or creed Calvin en- 
 deavoured to get the Genevan senate to acknowledge publicly, 
 which was done with all solemnity.* A preface of fifteen 
 pages is prefixed, and then the " Catechism" follows with this 
 second title, " Catechismus, seu Christians religionis institutio 
 ecclesiae Genevensis, vulgari prius idiomate edita, nuncque 
 postremo latinitate etiam donata, loanne Calvino Autore." 
 It consists of fifty-eight articles, extends to eleven pages, and 
 thus concludes, " Confessio fidei in quam jurare cives omnes 
 Genevenses, et qui sub civitatis ejus ditione agunt, jussi sunt ; 
 exscripta eCatechismo, quo utiturecclesia Genevensis. Basileae, 
 in officina Roberti Winter, anno 1538, Mense Martio." 
 
 Beza states that, in 1541, Calvin composed a Catechism in 
 French and Latin, differing very little from the former, only 
 
 * Henry, vol. Lpp. 112, 113. 
 
fuller, and divided into questions."^ Senebier states that it was 
 only the French version that was published in 1541, the Latin 
 one not till 1545 — " Ce catechisme parut a Bale en 1538; 
 Calvin 1' augmenta a Strasbourg en 1541, et il le traduisi en 
 Latin en 1 545." t But Calvin himself, in his preface to his 
 Latin Catechism of 1 545, speaks as if he had written nothing of 
 the kind since 1538 — "A brief summary of religion under the 
 name of a Catechism was published by me seven years ago, 
 and I feared that it should be reprinted, which I did not wish, 
 unless I prevented such a thing by publishing this." J Beckius 
 tries to solve this discrepancy by stating that Calvin did write 
 the Catechism, both in French and Latin, as Beza says in 
 1 54 1, but that while he published the French version that 
 year, he kept the Latin in his desk till 1545. Niemeyer hesi- 
 tates to accept this solution, and suspects inaccuracy on 
 Beza's part. § 
 
 Soon after its publication it was adopted in various countries, 
 and translated into many languages, German, English, Italian, 
 Spanish. Tremellius translated it into Hebrew, and Henry 
 Stephanus into Greek, and John Cars well into Gaelic in 
 1567.11 These translations have passed through many edi- 
 tions. 
 
 Calvin's Catechism, if not the basis of No well's (authorised 
 in the Church of England), is at least in many parts so similar, 
 that one wonders why No well did not acknowledge the debt. 
 The opinion pronounced by the Parker Society editor, in 
 favour of Nowell's work as superior to Calvin's, both "in doc- 
 trine and in Latitiity^^ will not be accepted by many. \ 
 
 * Vita Calv. Tholuck, p. 12. t Hist. Lit. de Geneve, torn. i. p. 251. 
 
 X Niemeyer's Collect. Confess, p. 124. § Nimeyer, Preface, p. xxxix. 
 
 II Niemeyer, p. xl ; Wodrow Miscellany, vol. i. p 303 ; Knox's Works (edited 
 with such care, and taste, and research by Mr Laing), vol. vi. p. 284. 
 \ Nowell's Catechism, Parker Soc. Edition, Memoir, p. vii. 
 
Preface. 
 
 XXXI 
 
 There were several English Catechisms published about the 
 middle of the sixteenth century. The " Dialogue between pauper 
 and Dives" belongs to pre-Reformation times, and is more a 
 treatise than a catechism. In 1 545, we have " a brief catechism 
 and dialogue between the husband and his wife, containing a 
 pithy declaration of the Paternoster, Creede and ten command- 
 ments, very necessary for all men to know." This is good, and 
 was one of the earliest Reformation Catechisms.* In 1 550, there 
 was published a black letter 1 6mo, entitled "A Shorte Cathecisme. 
 A briefe and godly bringinge up of youth in the knowledge and 
 commaundments of God, in fayth, prayer, and other articles 
 necessary to be knowen of all those that will be partakers of 
 the kyngdom of Jesus Christ, set forth in maner of a dialogue. 
 Mark x. Let the children come unto me, and forbidde them 
 not, for unto suche belongeth the kyngdom of God." It con- 
 sists of four parts : of God and his covenant with us, —of faith, 
 — of prayer, — of the holy sacraments. At the end there is 
 another catechism, shorter, and entitled "A Cathecisme for 
 yonge Children," in which the teacher asks thus, " What is 
 God?" and the child answers, "God is the highest and 
 supreme good, the welle and fountayn out of which all creatures 
 drawe all good thing that they have." Again the teacher asks, 
 "What is faithe?" and the child answers, "Faith is a sub- 
 staunce of thinges that be hoped, and a sure embracing of 
 thinges that be not seen ; namly of God and his goodnes ; faith 
 is a trew and stedfast trust in the true living God." In the 
 previous larger catechism it is asked, "What is fayth.?" and 
 the child answers, " It is a stedfast substaunce of those thinges 
 that be hoped, and a sure embracing of these thinges that be 
 not sene, namely of God and his goodnes. We speake here 
 
 * In 1567, the Romanists published " A catechisme or a Christian doctx'ine, 
 necessarie for chyldren and the ignorant people." It is a small l6mo. 
 
XXXll 
 
 Preface. 
 
 of faythe which hangeth on God. Fayth standeth stiffe upon 
 the promeses and grace of God, and not upon workes, albeit it 
 be never without workes. Fayth is a stedfast beholding and 
 constaunt affiance in the true living God." 
 
 In 1 58 1, we have " Briefe principles of religion for the exer- 
 cise of youth, done by Christopher Watson, London." In the 
 same year "A compendious form and summe of Christian 
 doctrine, called the testimonie of a true faith, meete for well- 
 disposed famihes, gathered, collected, and newly augmented 
 by Christopher Shute, Master of Art, London." Also "A booke 
 of Christian questions and answers. London. 1581." Also 
 " A breefe and necessarie form of examination for such as be 
 simple people." Also " The maner to examine children before 
 they be admitted to the supper of the Lord." 
 
 In 1582, we have "a breefe Catechism, necessarie and so 
 easie to be learned of the simple sort that whoso cannot or will 
 not attain to this is not to be counted a good Christian, much 
 less admitted to the supper of the Lord. London." In the 
 same year we have " A shorte Catechism for householders, with 
 prayers to the same adjoyning." Small 8vo. Also " A shorte 
 Catechism containing a declaration of the true way to life ever- 
 lasting. Very meete to be knoune of every one before they be 
 admitted to the Lord's supper." In this the question is put, 
 " What callest thou true faith ?" and the answer is given, " The 
 true and lively faith is a full persuasion and assurance of my 
 heart, grounded upon the promise of God, and wrought in 
 me by the Holy Ghost, whereby I am fully assured that what- 
 soever Christ hath wrought for man's salvation, pertaineth not 
 only to others but even to me, and is wholly mine, as surely 
 as if I performed the same in mine own person." 
 
 These are a few of the catechisms of that period when Chris- 
 tian knowledge was making its way over the land, and Chris- 
 tian doctrine, through the medium of such treatises, was 
 
Preface. 
 
 xxxui 
 
 rapidly leavening both old and young. Calvin's Catechism 
 seems to have been the basis of all these. 
 
 The interest taken in the young in these days was very 
 great, and the appliances set on foot for their instruction were 
 very numerous. The national results of these are quite incal- 
 culable. To this day Scotland is reaping the harvest sown by 
 our fathers, three centuries ago, in the midst of confusion, per- 
 secution, and darkness. Truth has not died oiitj though it 
 has more than once died dow7i in our land.* 
 
 * Some well-meaning theological literateurs, or rather amateur theologians, who 
 patronize religion in their own way, are fain to warn us of the danger of not 
 " keeping abreast of the age," as if we were imperilling Christianity by not being 
 quite so learned in modern speculations as they are. We should like, certainly, to 
 " keep abreast '' of all that is true and good, either in this age or any other ; but as 
 to doing more than that, or singling out this age as being pre-eminently worthy of 
 being kept abreast of, we hesitate. To be " up to " all the errors, fallacies, specu- 
 lations, fancies, mis-criticisms of the age, would be an achievement of no mean 
 kind ; and to require us to be " up to " all this unSer threat of endangering Chris- 
 tianity, or betraying the Bible, is an exaction which could only be made by men 
 who think that religion is much beholden to them for their condescending patron- 
 age ; and will only be accepted by men who are timid about the stability of the 
 cross of Christ if left unpropped by human wisdom ; and who, besides, happen to 
 have three or four lifetimes to spare. We may be in a condition for believing, and 
 even for defending the Bible, without having mastered the whole deistical litera- 
 ture of the last century, or the present. We may be qualified to accept the doc- 
 trine of sacrificial substitution even though we are not " up to" all that has been 
 spoken against itfrom Cain to Colenso. If some (and not few) have despaired of find- 
 ing their way through Dorner on the Person of Christ, or Miiller on Sin, or Lange's 
 Life of Christ, we need not shrink from avowing our inability to overtake all the con- 
 flicting crudities that go under the name of philosophy, or metaphysics, or advanced 
 theology, or the higher criticism. And as to the "reading up" of modern history, 
 scientific, geographical, and antiquarian discovery (not to speak of poetic and 
 novelistic literature), in order to keep ourselves and our Bibles from being anni- 
 hilated by the "rising intellect" of the age, the exploit would be altogether a 
 miracle In attempting to "keep abreast of the age," there is some danger of 
 falling short of other ages ; and we are not sure but that the object of those who 
 shake this phrase so complacently in our faces, both as a taunt and a threat, is to 
 draw us oflF from the past altogether, as if the greater bulk of its literature were 
 rude lumber, a mere drag upon progress. The " rising intellect " of our day prides 
 itself in vaulting over the Christian ages and associating with Socrates and the 
 sages of heathendom. The teaching of Plato is more congenial to them than the 
 doctrine of Paul ; and admiration for the former is reckoned a greater proof of 
 intellect than appreciation of the latter. The " higher criticism" deals generously 
 with flato ; suspiciously and superciliously with Paul. Though it is only the 
 
XXXIV 
 
 shepherds. 
 
 ^ 2 laity. 
 
 3 dawns. 
 
 •* reigns. 
 
 Preface. 
 
 Solemn was the sound that went through Scotland in these 
 early reformation days, — 
 
 *' O hirdes^ of Israel, heare yee the Lordes bell 
 Knelland fast in your eir 
 Whilk biddes in plaine leive your trififilles vaine ; 
 The day of the Lord drawes neir. 
 
 " Persons that hes cum to preich unto the pure 
 Ye have your wages too deir ; 
 The layit ^ ye will not teich nor yet Gods word will preach ; 
 The day of the Lord drawes neir. " 
 
 Joyful was the song that then proclaimed the dawning hope 
 of Scotland, — 
 
 *' Hay now the day dallis^ 
 
 Now Christ on us callis 
 
 Now weltt on our wallis ♦. 
 
 Appeires anone. 
 
 " Now the word of God rings* 
 Whilk is King of all Kings 
 Now Christis flock sings 
 
 The night is neere gone." 
 
 criticism of conjecture, —the hermeneutics of intuition, as distinguished from those 
 of evidence and fact, — it speaks like an oracle on all Biblical questions. Old theo- 
 logical terms and Scripture phraseology are set aside, or spoken in an undertone, 
 or used in a loose and convenient sense. Sharp adhesion to old doctrines is imbe- 
 cility ; and yet defined expression of the new is avoided, the mind of the age being 
 in a transition state, unable to bear the whole of what the exact and honest exhibi- 
 tion of " advanced " Christianity would require to utter. Many of our young men 
 are more afraid of being reckoned Calvinistic than Platonic ; they shrink from bold 
 and definite statements of Reformation doctrine, lest they should be pronounced 
 "not abreast of the age" — stereotyped, if not imbecile. Indefinite language, mys- 
 tical utterances, negative or defective statements, which will save the speaker's 
 or writer's orthodoxy without compromising his reputation for "intellect" and 
 " liberality," — these are becoming common. Many are doing their best to serve 
 two masters, to preach two gospels, to subscribe two confessions of faith, to wor- 
 ship two Gods, to combine two religions, to grasp two worlds ; they would fain be 
 neither very evangelical nor very heretical. 
 
Bitterly did our fathers complain of the way in which they 
 had been kept in darkness, — 
 
 ** The wind bla^vis cald, furious and bald 
 This lang and mony day ; 
 But^ Christs mercy we mon all dee 
 Or keep the cauld wind away. 
 
 '* The wind sa kein, that I of meine* 
 It is the vyce of auld ; 
 Our faith is inclusit' and plainely abusit ; 
 This wind hes blawin too cald. 
 
 '* Godds word and lawis the pepill misknawis, 
 Na credence hes the Scripture ; 
 Quha the suith"* dais infer, priests say they erre, 
 Sic bene^ their busie cure." 
 
 A more melancholy strain they sometimes sung, in remem- 
 brance of the past, — 
 
 *' Allace ! unkindly Christ wee have exyled 
 And of their fude his flocke we have begyled ; 
 "With vanities wee have them lang deluded, 
 And in false beleif hes them included, 
 
 And ever this was the blating of our queir. 
 Fathers of haly kirke this sixteen hunder zeir. " * 
 
 And then again they turn, in their songs, to the true light,^ 
 
 ■ " O Christ, whilk art the light of day, 
 The elude of night thou drives away 
 The beame of glore belevit right 
 Shawand till us thy pei^fite light." 
 
 Or thus they bid welcome to the long-exiled Christ, whose 
 voice was now beginning to be heard above that of Church, or 
 Pope, or Mary, — 
 
 without. 
 
 - complain. 
 
 ' shut up. 
 
 4 truth. 
 
 s such has 
 been. 
 
 * i.e. This was the bleating or bellowing of our priesthood, with which they stifled 
 all inquiry, " The fathers, the fathers." 
 
XXXVl 
 
 Preface, 
 
 " Welcome, Lord Christ, welcome againe, 
 My joy my comfort and my blis ; 
 That culd me saif from hellis pain 
 But onely thou, nane was, nor is." 
 
 And looking about them on the way in which the word of 
 truth was sowing itself all over the land, they exult, — 
 
 *' In burgh and land, eist, West, north, South, 
 We glory for to speike of Christ." 
 
 Entering into the feelings of our reformers, sympathising with 
 their difficulties, remembering the hostilities which met them 
 on every side, we read the early page of Scotch reformation 
 with no common interest. All is so healthy, so vigorous, so 
 natural, so full of faith. And the instruments which they em- 
 ployed, whether in the shape of confessions, catechisms, or 
 " godlie ballates," we count it an honour to preserve ; not as 
 mere fragments of antiquity, but as appliances which may 
 be found serviceable even in our own days. They are not 
 hard and heavy, yet not sentimental, nor vague, nor mystical ; 
 not written for concealing thought or the want of thought, but 
 for giving forth sounds of unambiguous certainty ; the work of 
 shrewd minds and logical intellects, but yet of living and ear- 
 nest men. 
 
 The history of Scotland, for the last three centuries, has 
 justified the wisdom and foresight of our forefathers. We are 
 still reaping what Knox, and Craig, and Melville sowed, in 
 the fresh soil of the Scottish mind, ages ago. Let the present 
 reprint be received as at least an acknowledgment of the debt. 
 
 Kelso, October 1865. 
 
^s: 
 
 *^## 
 
 ^^^#######<i 
 '^''-»^#######<^*^-^'^ 
 
 A^^/^. 
 
 ■0- 
 
 '* Anent the tiyall of young children, and how they are brought up 
 be thair parents in the trew religion of Jefus Chrift ; it is ordainit, 
 that minifters and elders of kirks fliall, univerfallie within this realme, 
 take tryall, and examine all young children within their parochines 
 that are come to nyne yeares, and that for the firfl time ; thereafter, 
 when they are come to twelve yeares for the fecond tyme ; the third 
 tyme to be examined when they are of fourteen yeares, where through 
 it may be knawne what they heve profited in the fchoole of Chrift 
 from tyme to tyme ; and that their names may be writtin up by the 
 minifters and elders of their parifhes." — (Adl of General Assembly, 
 1570. See Buik of Univerfal Kirk, p. 121, Peterkin's Edition ; and 
 CalderAvood, vol. iii. pp. 2, 3.) 
 
 " The exercife of reiding the word with prayer and thanks giving, 
 and caticheifmg of childring and fervants, to be ufit and done be the 
 father of everie familie, ordinarlie, within the fam." — (Covenant in the 
 Presbyterie of St Androis. 1596. James Mehnlle's Diar)', p. 361.) 
 
 *'The Affembly, confidering that the long-waited for fruits of the 
 gofpel, fo mercifully planted and preferved in this land, and the re- 
 formation of ourfelves and families, fo folemnly vowed to God of late 
 in our covenant, cannot take effedl except the knowledge and wor- 
 fhip of God be carried from the pulpit to every family within each 
 parifti, hath therefore appointed that every minifter befides his paines 
 on the Lord's day, fhall have weekly catechifmg of fome part of the 
 
 XXXVll 
 
 d 
 
XXXVlll 
 
 Note. 
 
 parocli, and not altogether cafl over the examenation of the people 
 till a little before the communion, Alfo, that in every familie the wor- 
 Ihip of God be eredled where it is not, both morning and evening, and 
 the children and fervants be catechifed at home by the maflers of the 
 families, whereof account fhall be taken by the minifters and elders 
 affifting him in the vifitation of every familie ; and left they fail, the 
 vifitation of the feveral kirks be ferioufly followed by everie Presby- 
 terie, for this end among others. The execution and fucceffe whereof 
 being tried by the fynods, let it be reprefented to the next General 
 Affembly," — (A(5l of General Affembly, 1639.) 
 
 " They doe renew the A61 of the Affemblie Auguft 1639, for a day 
 of weeklie catechifmg, to be conftantly obferved in every kirk ; and 
 that every minifter fo order their catechetick queftions as thereby the 
 people (who doe not conveen all at one time, but by turns, unto that 
 exercife) may at every dyet heere the chief heads of faving knowledge, 
 in a Ihort view prefented unto them. And the Affembly confidering 
 that, notwithftanding of their former adl, thefe dyets of weekly cate- 
 chifmg are much flighted and neglected by many minifters throughout 
 this kingdom, doe therefore appoint and ordaine eveiy Pref bytery to 
 take triall of all the minifters within their bounds once at leaft in the 
 halfe-year, whether they be carefull to keep weekly dyets of cate- 
 chifmg ; and if they fliall find any of their number negligent herein, 
 they fhall admonifh for the firft fault, and if after fuch admonition 
 they ftiall not amend, the Presbytery for the fecond fault fl^iall rebuke 
 them fliarply, and if after fuch rebuke they do not yet amend, they 
 fliall be fufpended."— (Aa of General Affembly, 1649.)* 
 
 * The other Churches are equally explicit. The Reformed Church of France 
 " warns " its ministers to " use catechising most frequently ;" and says, " It is the 
 duty of every minister to catechise his flocke yearly, once or twice." The Church 
 of Geneva spoke in like manner ; and in " the lawis and statutes of Geneva " it is 
 enacted, " that all citizens and inhabitants shall bring or send their children on 
 the Sunday at twelve o'clock, to the catechisme." In the "Acknowledgment of 
 the Sins of the Ministry of Scotland" (1653), we read the following confession : — 
 " lazie and negligent in catechizing ; not preparing our hearts before, nor wrest- 
 ling with God for a blessing to it." 
 
TABLE OF CONTENTS. 
 
 Pack 
 
 Calvin's Catechism, ....... i 
 
 Little Catechism, 93 
 
 Formes of Prayers to be used in Private 
 
 Houses, 96 
 
 The Palatine Catechism, 112 
 
 Craig's Catechism, 177 
 
 (Shorter) Catechism, 273 
 
 Rudimenta Pietatis, 287 
 
 APPENDIX :— 
 
 I. Metrical Catechism, .... 
 II. Davidson's Catechism, 
 
 III. Adamson's Latin Metrical Catechism, 
 
 IV. Pont's Latin Metrical Catechism, . 
 
 299 
 301 
 324 
 
 357 
 359 
 
T H E C AT E- 
 
 CHISME OR MANER 
 
 to teache children the Chriflian rehgion, 
 wherin the Minifler demandeth the que- 
 (lion, and the childe maketh anfwere. 
 Made by the excellent Do6lor and Pallor 
 in Chrifles Churche, lohn Calvin. 
 
 3^ 
 
 t-i- 
 
 -4-> 
 
 u 
 
 (/) 
 en 
 
 
 Ephe. IL 
 
 Z/^^ dodlrine of the Apojlells and Prophetes is 
 
 the fondation of Chrifles Churche. 
 
 BY lOHN CRESPIN. 
 
 M. D. LVI. 
 
 A 
 
1 
 
 NOTE. 
 
 The foregoing Title is a facsimile of the original Geneva edition 
 which was published in 1556, consisting of 167 pages i2nio. I sub- 
 join the title of the Edinburgh reprint of 1564, which was in small 
 8vo, of 181 pages : — '"The Catechifme or Maner to teache Children 
 the Chriftian religion. Wherein the Minifter demandeth the Quef- 
 tion, and the Chylde maketh anfwere : made by the excellent 
 Doctor and Paftor in Chrifts Churche, lohn Caluin. Ephes. 2. 
 The doctrine of the Apoftles and Prophetes is the foundation of 
 Chrifts Churche. Imprinted at Edinbrough by me Robert Lek- 
 priuik. 1564. Cum Priuilegio." I give also the title as it appears 
 in Dunlop's Confessions of Faith, vol ii., p. 139: — "The Cate- 
 chifme, or Manner to teach Children the Chriftian Religion ; 
 Wherein the Minifter demandeth the Queftion, and the Childe 
 maketh Anfwere : made by the excellent Doctor and Paftor of 
 Chrift's Church, John Calvin ; approved and ufed by the Church of 
 Geneva, and by the whole Reformed Church of France. Ufed 
 by the Kirk of Scotland, ordinarly printed with the Book of Com- 
 mon Order, and approved by the Firft Book of Difcipline. Ephes. 
 II. 20. The Dodrine of the Apoftles and Prophets is the founda- 
 tion of Chrift's Church. Edinburgh, Printed by James Watfon, 
 his Majefty's Printer. MDCCXXX." 
 
 Let me add the reasons for preferring Calvin's Catechism given in 
 the Preface, or address written in name of the English Church of 
 Geneva to their brethren in England by William Whittingham 
 (afterwards Dean of Durham), who greatly assisted in the transla- 
 tion of what is called the Genevan Bible, and who rendered a large 
 numb^ of the Psalms into English metre. " It remayneth laft of 
 all that you underftande the reafons which movede us to chufe owte 
 and followe this Catechifme of Geneva rather then any other ; for 
 confyderinge that the true ufe of a Catechifme is to inftru(5l a 
 Chriftian fully in all pointes of belief and Chriftian religion ; and 
 wherein this is most eafely, orderly, and perfitely taught, that to 
 
Note. 
 
 be the befl ; we coulde fynde none in so great a nombre which 
 either for the facihtie is equall, or els for the perfection to be com- 
 pared. Moreover, the daungers which hang over Chrifles Church 
 in thefe dais moved us verie much ; for as men may fee prefent 
 fignes of certaine barbarousnes, and puddells of errors whiche are 
 lyke to chaunce in ihe Churche of God, fo there is no better pre- 
 fen-ation againfl the fame, then if ail godly Churches wolde agree in 
 one kinde of doctrine and confeffion of faith, which in all points 
 were agreeable to God's holy Worde, that our pofteritie might be 
 confirmed, by the univerfall example of Chrifhes Churche againfl 
 all herefies, perfecutions, and other daungers ; percevinge that it is 
 not onely the dodlrine of one man, but the confent of the whole 
 Chriflian Church, and that wherein all yowthe hathe beene broght 
 up and trayned in* The which thinge, feinge none hath so farre 
 performed, nor yet is in such towardnes to the fame as this Cate- 
 chifme is, being for the worthines thereof already tranftated into 
 Hebrue, Greeke, Latin, Frenche, Italian, Spaynifhe, Dutch, and 
 Englifhe, we cowld do no leffe but willingly and gladly embrafe the 
 fame. 
 
 " Wherefore we beinge nowe under the fame croffe of afffictfon 
 that you our deare Brethren are, and yet altogether the children of 
 God our mx^rcifull Father through Jefus Chrifl, defire you, in his 
 name, with judgement to read our doings, ti-}dnge theym onely by 
 the towcheftone of his Worde, that either if they be found fawtfe, 
 they may be rejeded, or els if they be profitable, God may be 
 glorifyed, his Church edifyed, and the malicious confounded- 
 Farewel, deare Bretherne, and let us all pray to our lovinge God, 
 that he would be mercifull unto us, restore his holy Woorde, comfort 
 and arengthen his children, and finally confounde Satan, Antichrifl,. 
 and all his enymies. At Geneva, the lo. of February, Anno 1556." 
 I add also the paragraph in the First Book of Discipline (a.d. 
 1560), relating to Calvin's Catechism :—" After noone mufl the 
 young Children be publicly examined in their Catechifm, in the 
 Audience of the People ; in doing whereof the Minifter mufl take 
 great diligence, as well to caufe the people underfland the Queflions 
 proponed as the Answers, and the Doctrine that may be collected 
 thereof: the order to be kept in teaching the Catechifm, and how 
 much of it is appointed for every Sonday, is already diflinguifhed 
 in the Catechifm printed with the Book of our Common Order • 
 
Note. 
 
 which Catechifm is the mofl perfe6l that ever yet was ufed in the 
 Kirk." Chap. xi. sect. 3. 
 
 Under the head of " Schooles," the Church prescribes as fol- 
 lows : — "The reader or the minifter muft take care of the chil- 
 dren and yoiith of the parilh to inftru(51; them in the firfl rudiments, 
 efpeeially in the Catechifme, ,as we have it now tranflated in the 
 Booke of the common order, called the order of Geneva. ... A 
 certain time mufl be appointed to reading and learning of the Cate- 
 chifme. . . . Two yeares we thinke more than fufificifint to learn 
 to reade perfedlly, to anfwer to the Catechifme." Chap. vii. 
 sect. I. 2. 
 
 In a paper entitled, "The order and <maner of exercife of the 
 word for inftrudlion, ufed in the company of thofe godlie and 
 noble men of Scotland, in time of thair aboad in England, for the 
 guid caufe of God's kirk, thair king and countrey " {a. D. 1584), we 
 find the following sentence : — " On the Setterday, at the houre of 
 evening prayer, or the Sabathe, at efternoon, or bathe, falbe a 
 Le6ture or plean leaf one in the Catechifme" (James Melvill's 
 Diary, p. 182).* And James Melvill tells us that in 1570, Mr T. 
 Anderson, minister in Montrose, " defyrit me ever to rehearfe a 
 part of Calvin's Catechifme on the Sabathes, at efternoone, becaufe 
 he hard the peiple lyked weill of the clearnes of my voice, and pro- 
 nouncing with fome felling " (Ibid. p. 22). 
 
 * As our forefathers are often accused of an inordinate love of long services, 
 let me do them the justice of quoting the following sentences from the above 
 cited document : — " The Sermont on the Sabbathe sail begin at halff hour befor 
 ten, and continue while efter alleavin, sa that the haill exerceise sail nocht pas 
 the space of ane houre and a halfif ; and efternoone it sail begin at halff houre 
 to four and end before fyve. The Sermones on the oukdayes sail begin at ten 
 houres, and be endit be alleavin, sa that the haill exercise pas nocht the space 
 of an houre.".^ifeZi)z7Z's Diary, p. 181. 
 
Of tlie A rticles of the Faith, 
 
 I. 
 
 SON DA V. 
 
 J. Minijler. A ^ THAT is the principall and chief end 
 
 * * of man's Hfe ? 
 Childe. To know God. 
 
 2. M. What moveth thee to fay fo? 
 
 C. Because he hath created us, and placed us in this 
 world, to fet foorth his glory in us. And it is good reason 
 that we employ our whole life to his glorie, feeing he is the 
 beginning and fountaine thereof. 
 
 3. M. What is then the chief felicitie of man? 
 
 C. Even the felf fame ; I meane, to know God, and to 
 have his glorie shewed foorth in us. 
 
 4. M. Why doefl thou call this mans chiefe felicitie ? 
 C. Becaufe that without it, our condition or flate were 
 
 more miferable than the flate of brute beafles. 
 
 5. M. Hereby then wee may evidently fee, that there 
 can no fuch miferie come unto man, as not to live in the 
 Knowledge of God % 
 
 C. That is mofl certaine. 
 
 Whcracnto 
 man ivas 
 created and 
 made. 
 
 The great- 
 ejl felicitie 
 that man 
 can atteine 
 to. 
 
Calvin's 
 Catechism. 
 
 The tnte 
 
 ktKnuledge of 
 
 God. 
 
 The right 
 
 maner to 
 
 7vorJJiip God 
 Jlandeth hi 
 fou}-epoi?ttes. 
 
 6. M. But what is the true and right knowledge of God ? 
 C. AVhen a man fo knoweth God, that he giveth him 
 
 due honour. 
 
 7. M. Which is the way to honor God aright ? 
 
 C. It is to put our whole trull and confidence in him ; 
 to fludie to ferve him in obeying his wil ; to call uppon 
 him in our neceffities, feeking our falvation and all good 
 thinges at his hand ; and finally to acknowledge both 
 with hearte and mouth that he is the lively fountaine of 
 all goodneffe. 
 
 II. 
 SON DAY. 
 
 Thefirjl 
 point of hon- 
 orijig God. 
 
 8. M. AIT" ELL then, to the ende that thefe thinges 
 
 ^ * may bee difcuffed in order, and declared 
 more at large : Which is the firfl Point '? 
 C. To put our whole confidence in God. 
 
 9. M. How may that be % 
 
 C. When we have an affured knowledge that he is 
 almightie, and perfe6tly good. 
 
 10. M. And is that fufiicienti 
 C. No. 
 
 11. M. Shew the reafon. 
 
 C. For there is no worthines in us why God fliould 
 ether fhew his power to helpe us, or ufe his mercifull 
 goodneffe to fave us. 
 
 1 2. M. What is then further required 1 
 
 C. That every one of us be fully affured in his con- 
 fcience, that he is beloved of God, ^.nd that he will be 
 both his Father and Saviour. 
 
 13. M. How fhall we be affured hereof? 
 
 C. By his owne word, wherein he utters unto us his 
 mercy in Chrifte, and affureth us of his love towardes us. 
 
TJic Clirijlian Rcligio7i. 
 
 14. M. Then the very ground to have fure confidence 
 in God, is to knowe him in our Saviour Chrifl ? 
 
 C. Yea truely. 
 
 15. A/. Then briefly, what is the effe6l of this know- 
 ledge of God in Chrift 1 
 
 C. It is conteined in the Confefllon of the Faith ufed 
 of all Chriflians, which is commonly called T/ie Creede 
 of the Apoftles ; both becaufe it is a briefe gatliering of 
 the Articles of that Faith, which hathe bene alwayes con- 
 tinued in Chrifles Church ; and alfo becaufe it was taken 
 out of the pure do<5trine of the Apoflles. 
 
 16. M. Rehearfe the fame. 
 
 C. I beleeve in God the Father Almightie, maker of 
 heaven and earth. And in Jefus Chrifl, his onely Sonne 
 our Lorde, who was conceyved by the Holy Ghofl, borne 
 of the Virgine Marie ; Suffered under Pontius Pilate, was 
 crucified, dead and buried, he defcended into Hell ; He 
 rofe againe the third day from death ; He afcended into 
 heaven and fitteth at the right hande of God the Father 
 almightie. From thence he wil come to judge the 
 quicke and the dead. 
 
 I believe in the holy Ghofl, the holy church univerfall ; 
 the communion of faintes ; the forgiveneffe of finnes ; the 
 rifing againe of the bodie ; and life everlafling. 
 
 Calvin's 
 Catechism. 
 
 The foun- 
 dation of our 
 faith. 
 
 The Creede 
 of the Apof- 
 tles. 
 
 III. 
 
 SON DA V. 
 
 17. M. 'T^O the intent then that this confeffion may be 
 
 ^ more plainely declared, into how many 
 partes fhall we divide if? 
 
 C. Into foure principall partes. 
 
 18. M. What be they? 
 
 C. The firfl concerneth God the Father ; the feconde 
 
 The Chrif 
 
8 
 
 Calvin's 
 Catechism. 
 
 tian faith 
 Jla7ideth in 
 fotire pointes . 
 
 As con- 
 cerning the 
 Trinitie. 
 
 Thefirjl 
 parte of the 
 belief 
 
 The Father. 
 
 What is 
 ment hv this 
 
 The CatecJiifni of 
 
 of his Sonne Jefus Chrifle, wherein briefly also the whole 
 hiflorie of our redemption is rehearfed ; the third is 
 touching the holy Ghofl; the fourth concerneth the 
 church, and God's gifts unto the fame. 
 
 19. M. Seeing there is but one God ; what moveth thee 
 to make rehearfal of the Father, the Sonne, and the holy 
 Ghofl, as if there were three % 
 
 C. Becaufe that in the fubflance or nature of God, wee 
 have to confider the Father as the fountaine, beginning 
 and originall caufe of al things ; then fecondly his Sonne, 
 who is his everlafling wifedome ; and thirdly the holy 
 Ghofl, who is his vertue and power fpread uppon all 
 creatures, and yet nevertheleffe remaineth alwayes wholy 
 in himfelfe. 
 
 20. M. This is then thy meaning, that there is no in- 
 convenience at all to underfland severaly thefe three p^r- 
 fons in the Godhead, who notwithflanding is one, and not 
 thereby devided 1 
 
 C. It is even fo. 
 
 21. M. Make rehearfal now of the firft parte of the 
 Creede. 
 
 C. I beleve in God the Father almightie maker of 
 heaven and earth. 
 
 22. M. Wherefore doefl thou call him Father? 
 
 C. I call him fo, having refpe6t to Jefus Chrifl, who is 
 the everlafling Word, begotten of God before all worlds, 
 who being afterwards openly fhewed unto the world, was 
 evidently declared to be his Son. Now feeing God is our 
 Saviour Chrifles Father, it followeth neceffarily, that he is 
 alfo our Father. 
 
 2 7,. M. What meaneft thou by that, that thou callest 
 him Alniightiel 
 
 C. I meane not onely that he hath a power which he 
 doth not exercife, but alfo that all creatures bee in his 
 
The CJiriJlian Religion. 
 
 hande and under his governance : That he difpofeth all 
 thinges by his providence : That he ruleth the world as it 
 pleafeth him, and gaideth all things after his owne good 
 pleafure. 
 
 24. M. So then by thy faying, the power of God is not 
 idle, but continually exercifed, fo that nothing is done but 
 by him and by his Ordinance % 
 
 C. That is mofl true. 
 
 IV. 
 
 SON DA Y. 
 
 25. M. ^1 THEREFORE is that claufe added, Maker 
 
 '^ * of heaven and earth % 
 ' C Becaufe he hath made himfelfe knowen unto us by 
 his workes, it is neceffarie for us to feeke him out in them. 
 For our capacitie is not able to comprehend his divine fub- 
 flance ; therefore he hath made the world as a glaffe, 
 wherein we may behold him, in fuch fort as it is expedi- 
 ent for us to know him. Psal. 104. Rom. i. 20. Heb. 
 II. 3. 
 
 26. J/. Doefl thou not comprehend all creatures in 
 thefe two wordes, heaven and earth % 
 
 C. Yea verely : And they may right well be conteyned 
 under thefe two wordes, feeing that all thinges be either 
 heavenly or earthly. 
 
 27. M. And why calleft thou God only Creaioiir^ feeing 
 that to order thinges and to conferve them alvvayes in their 
 flate, is a thing of much more importance, then to have 
 for one time created them ? 
 
 C. By this worde Creator it is not onely ment that God 
 did once create them, havinge no further regard to them 
 aftenvardes : but we ought to understand, that as the world 
 
 Calvin's 
 Catechism. 
 
 ivord Al- 
 mightie. 
 
 The poii'er 
 of God is not 
 idle. 
 
 A glaffe 
 wherein roe 
 may fee God. 
 
 Concern- 
 ing the Pro- 
 vidence of 
 God. 
 
10 
 
 The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 Concerning 
 the devills. 
 
 The devil 
 hath no 
 pozver but of 
 God. 
 
 was made of him in the beginning ; even fo now he doth 
 conferve the fame, fo that the heaven and earth, with the 
 reft of the creatures could not continue in their Eflate, if 
 his power did not preferve them. Moreover, feeing in 
 this manner he doeth maintaine all thinges, holding them 
 as it were in his hand, it mufl needs follovve, that he hath 
 the rule and governaunce of all. Wherefore in that that 
 he is Creator of heaven and earth, it is he that by his good- 
 nefs, power, and wifedome doeth governe the whole order^' 
 of nature. It is hee that fendeth raine and drought, haile, 
 tempeft and faire weather, fertilitie and barrenneffe, dearth 
 and plentie, health and fickneffe: and to be fhort, he 
 hath all things at commaundment, to doe him fervice at his 
 owne good pleafure. 
 
 28. M. What fayeft thou as touching the devils and 
 wicked perfons % Be they alfo subje6l to him % 
 
 C. Albeit that ,God doth not guide them with his holy 
 Spirit, yet hee doeth bridle them in fuch forte, that they 
 be not able to ftirre or move without his permiffion and 
 appointment : yea, and moreover he doth compell them to 
 execute his v/ill, although it be againfl their intent and 
 purpofe. 
 
 29. M. To what purpofe doeth it ferve to knowe this? 
 C. The knowledge hereof doeth wonderfuUie comfort 
 
 us. For we might think ourfelves in a miferable cafe, if 
 the devils and the wicked had power to doe any thing 
 contrarie to Gods wil. And moreover we could never be 
 quiet in our own confciences, if we fhould think our felves 
 to be in their daunger. But for fo much as we knowe that - 
 God bridleth them faft, and chayneth them, as it were in a 
 prifon, in fuch wife that they can doe nothing, but as he 
 permitteth ; we have jufl occafion, not onely to be quiet 
 in minde, but alfo to receyve mofl comfortable joy, fmce 
 God hath promifed to bee our protestor and defender. 
 
Calvin's 
 Catechism. 
 
 SONDA Y. 
 
 30. M. r^ OE to then : let us come to the feconde 
 
 ^-^ part of our beleefe. 
 C. And in Jefus Chrifl his only Sonne our Lord. 
 
 31. M. What is the effeft of this part ? 
 
 C. It is to acknowledge the Sonne of God to be our 
 Saviour ; and to underdande the meane whereby he hath 
 redeemed us from death, and purchased life unto us. 
 
 32. M. What signifieth this word Jefus, by which thou 
 namefl him 1 
 
 C. It is as much to fay Saviour : And this name was 
 given unto him by the Angel at Gods commaundement. 
 Matth. I. 21. 
 
 ^7,. M. What? is that of more eflimation then if that 
 name had ben given unto him by men % 
 
 C. Yea, a great deale : for fmce Gods pleafure was that 
 he fliould be fo named, hee muft needes be our Saviour 
 indeede. 
 
 34. M. What fignifieth then this word Chrijll 
 
 C. The word Chrijl doeth expreffe more effe(5lually his 
 office, and doeth us to wit, that he was annointed of the 
 Father, King, Priefl, and Prophet. 
 
 35. M. How hast thou knowledge hereof? 
 
 C. By the Scripture, which doth teach us that anointing 
 did ferve for thefe three offices, the which be alfo attri- 
 buted unto him in many places of the fame. 
 
 36. M. But what manner of oile was it, wherwith he 
 was annointed ? 
 
 C. It was no fuch materiall oyle, as wee use, and as 
 did ferve in olde times to the ordeining of Kings, Priefls, 
 Prophets ; but a far more excellent oyle, even the grace of 
 
 Thefecond 
 part of the 
 beliefc. 
 
 Je/tcs. 
 
 Chriji. 
 
12 
 
 The CatecJiifm of 
 
 Calvin's 
 Catechism. 
 
 The king- 
 dome of 
 Chrift, 
 
 The Priejl- 
 hood of 
 Chrift. 
 
 Wherein 
 Chrifle was 
 a Prophet, 
 
 Gods holy Spirit, wherof the outward anointinge in the 
 olde Teflament was a figure. 
 
 37. M. What manner of Kingdome is that whereof thou 
 fpeakefL % 
 
 C. It is fpirituall, and doth confift in Gods word, and 
 in his holy Spirit, wherein is contayned both righteoufnes 
 and life everlafling. 
 
 38. M. And what is his priefthood 1 
 
 C. It is an office and authority to prefent himfelfe before 
 God to obtaine grace and favour for us, and to pacific his 
 Fathers wrath by offring an acceptable facrifice unto him. 
 Heb. 7, 8, 9, 10, 13 chapters. 
 
 39. M. Why calleft thou him a Prophet? 
 
 C. Becaufe that he came down into the world as a 
 chiefe ambaffadour of God his Father, to declare at large 
 his Fathers will, and to finifh all revelations and Pro- 
 phecies. Isay. 53. II. Heb. i. 2. 
 
 Chrifl is 
 thefinintaine 
 of al good- 
 
 VI. 
 
 SON DA y. 
 
 40. M. /^OMMETH there any profit unto thee by 
 
 ^^ thofe names and dignities of Chrifl % 
 C. Yea, they altogether belong to our comfort, for 
 Chrifle did receave all thefe of his Father, to make us par- 
 takers thereof, whereby we might everie one receave of 
 his fulneffe. John i. 16. 
 
 41. M. Declare this thing unto me more at large. 
 
 C. He receaved the holy Ghofl in full perfe(ftion, with 
 all the gifts of j^the fame to beflow them on us, and to dif- 
 tribute them unto every one of us in the meafure and 
 quantity that God knoweth to be moft meete ; and so by 
 this meanes wee drawe out of him, as out of a fountaine, 
 all the fpirituall gifts that we have. Ephes. 4. 7. 
 
 nes. 
 
TJic CJiriJliaii Religion. 
 
 13 
 
 42. M. Towhat life doeth the Kingdom of Chriflferve us? 
 C. To fet us at libertie of confcience to live godly and 
 
 holily ; that we being enriched with his fpirituall treafures, 
 and armed with his power, may be able to overcome the 
 devil, sine, the flefh and the world, which be pernitious 
 enemies unto our foules. 
 
 43. AI. What profit have we of his prieflhood? 
 
 C. Firfl, by this meanes he is our Mediatour to bring 
 us into the favor of God the Father, and againe hereby we 
 have a free entry to come in and shew our felves boldly 
 before God, and to offer up our felves, with all that be- 
 longeth unto us, for a facrifice. And in this point, we are 
 fellowes, after a fort, of his priefthoode. Heb. 7, 8, 9, 10, 
 13 chapters. Rom. 12. i. 
 
 44. M. The utilitie of his office, in that he is a Prophet, 
 is yet behind. 
 
 C. Since our Lorde Jefus hath receaved this office to be- 
 come the maifler and teacher of his flocke, the end of 
 this dignitie is, to bring us to the right knowledge of the 
 Father and of his truth, fo that we might become Gods 
 household fcholers, and of his familie. 
 
 45. M. This is it then that a man may briefly gather of 
 thy wordes, that this name Chrijl doeth include three 
 fundrie offices, the which God hath given to his Sonne, to 
 the intent to beflowe the fruite and profite of the fame 
 upon his ele6t. 
 
 C. It is verie true. 
 
 Calvin's 
 Catechism. 
 
 To IV hat 
 u/e the king- 
 dom of 
 Chrifl 
 serveth us. 
 
 The profit 
 of Chrijles 
 priejihoode. 
 
 JVherefore 
 Ch 7'ijl ivas 
 a Prophet 
 
 VII. 
 SONDA V. 
 
 46. M. "D Y what reafon callefl thou Chrifl the o;i/y 
 ^^ Sou of God, fince God doeth name us all 
 alfo his children ? 
 
14 
 
 The Catcchifni of 
 
 Calvin's 
 Catechism. 
 
 Chriji the 
 only Sonne 
 of God. 
 
 The anoint- 
 ing of Chriji. 
 
 Chrifl be- 
 came very 
 man. 
 
 C. As touching that, that wee are Gods children, we are 
 not fo of nature, but only by his fatherly adoption, and by 
 grace, in that God doeth accept us for his children : Nowe 
 our Lorde Jefus being begotten of the fubftance of his 
 Father, and being of the felfe fame nature, may juflly be 
 called Gods onely Son, for there is none other that is fo 
 by nature. John i. 12. Eph. i. 5. Heb. i. 3. 
 
 47. M. This is then thy meaning, that this honour per- 
 taineth peculiarly to him alone, as to whome it belongeth 
 by nature, the which notwithftanding he hath, by free gift 
 of his goodneffe, communicated unto us, in that we are his 
 members. 
 
 C. It is even fo : and therefore in refpe6l of that his 
 communicating with us, the Scripture calleth Chrifle in 
 another place. The firfl borne among manie brethren. 
 Rom. 8. 28. Col. I. 18. 
 
 48. M. Why callefl thou him our Lord! 
 
 C. Becaufe he is appointed of the Father to have Lord- 
 fliip over us, and to rule in heaven and earth, and to be 
 the head of Men and Angels. 
 
 49. M. What is the meaning of that that followeth ? 
 
 C. It declareth after what fort the Sonne of God was 
 annointed of his Father to become our Saviour : That is 
 to fay, he tooke uppon him our flefh, and therin fulfilled 
 all things neceffarie for our redemption, according as they 
 bee here rehearfed. 
 
 50. M. What meanefl thou by thefe two claufes, con- 
 ceaved by the holy Ghojl, boriie of the Virgin Mary ? 
 
 C. That he was fafhioned in the Virgins womb, taking 
 verie fub fiance and manhood of her, that he might therby 
 become the feed of David, as the Prophets had before 
 fignified ; and yet notwithstanding, all this was wrought 
 by the fecret and marvellous power of the holy Ghofte, 
 without the companie of man. Psal. 132. 11. Luke. i. 35. 
 
The Chrijlian Religion. 
 
 51. M. What? is it then needfull that he (hould take 
 upon him our very flefh % 
 
 C. Yea verily : for it was convenient that mans dif- 
 obedience againfl God fliould be purged in the nature of 
 man. And moreover if Chrifl had not bene partaker of 
 our nature, he had not bene a meete Mediatour to make 
 us at one with God his Father. Rom. 5. 19. i Tim. 2. 5. 
 Heb. 2. 14. & 4. 15. 
 
 52. M. Then this is thy faying, that it behoved that 
 Chrifl fhould become very man, to the end he might exe- 
 cute the office of a Saviour, as in our perfon ? 
 
 C. Yea verily ; for we mufl borrowe of him all that 
 which is lacking in our felves : for this our default could 
 not otherwife be remedied. 
 
 53. M. But for what caufe was this thing wrought by 
 Gods holy Spirit, and not rather by the company of man 
 according to the order of nature % 
 
 C. Becaufe that the feede of man is of it felfe altogether 
 corrupted with fmne, it behoved that this conception of 
 Chrifl fhould be wrought by the power of the holy Ghofl, 
 whereby our Saviour might be preferved from al corrup- 
 tion of sinne, and replenifhed with all manner of holineffe. 
 
 54. M. So then by thefe fayings it is evidently declared 
 unto us, that he which flioulde purifie and cleanfe others 
 from filth or fmne, mufl be himfelf free from al fpotts 
 therof, and even from his mothers wombe dedicated unto 
 God in pureneffe of nature, fo that he may not bee guiltie 
 of that corruption, wherewith the whole flock e of man is 
 infected ? 
 
 C. I meane fo. 
 
 Calvin's 
 Catechism. 
 
 Chrijl 
 hath per- 
 formed that 
 7vhich lacked 
 
 in lis. 
 
 Chrijl xuas 
 conceaved by 
 the Spirit of 
 God. 
 
Calvin's 
 Catechism. 
 
 The Catechifm of 
 
 VIIL 
 
 Christ 7vas 
 condemned 
 to deare tis. 
 
 ChriJleTvas 
 condemned 
 for lis. 
 
 SON DA Y. 
 
 55. M. ^1 mEREFORE fpeakeft thou of his death 
 
 immediatly after his birth, and leavest 
 out the whole hiftorie of his hfe % 
 
 C. Becaufe there is nothing mencioned or fpoken of it 
 in our Creede, but that which pecuharly belongeth to the 
 Subflance of our Redemption. 
 
 ^d. M. Why is it not faide plain ely in one word, that 
 he died, without any fpeaking of Pontius Pilat, by whofe 
 judgement he fuffered % 
 
 C. This was not onely to make the hiflorie of Christes 
 paffion to have more evident affurance, but alfo to declare 
 unto us, that he was condemned to death by a judge. 
 
 57. M. Howe so % 
 
 C. He died to suffer the paine that was due to us, that 
 we might be thereby delivered from the fame. Nowe 
 forfomuch as we were guilty before Gods judgement as 
 wicked' mifdoers, Chrifl, to take upon him our perfon, 
 vouchfafed to fhew himfelf before an earthly judge, and to 
 be condemned by his mouth, that therby we might bee 
 cleared before the judgement feate of God. 
 
 58. M. Notwithftanding Pilate doeth pronounce him 
 innocent, and fo by that he doth not condemne him as 
 worthie of death *? Matth. 27. 24. Luke 23. 14. 
 
 C. Pilate did both the one and the other : firft he was 
 pronounced innocent and jufl by the judges owne mouth, 
 to fignifie that he fufifred not for his owne defert, but for 
 our trefpaffe : and yet withal, the fame judge did give 
 folemnly the fentence of death againll him, to teftifie and 
 expreffe that he is our true pledge and raunfome, as hee 
 
The Chrijlian Rcligioji. 
 
 who alfo hath taken unto him our condemnation to deliver 
 us from the fame. 
 
 59. M. That is well said ; for if he had bene a fmner in 
 deed he had not bene meete to have fuffred death for the 
 offences of others ; and nevertheleffe to the end that wee 
 might bee clearely quit by his condemnation, it was necef- 
 farie that he fhould be counted as among the wicked. 
 Isa. 53. 12. 
 
 C. So I meane. 
 
 IX. 
 
 SON DA Y. 
 
 60. M. "X 17 HERE thou fayeft, Chrifte/7/#^r^^^;2//z^ 
 
 ^ ^ avj/e, was that kind of death of more 
 importance, then if he had bene otherwife put to death 1 
 
 C. Yea verily ; and touching that matter, Sain6l Paule 
 faith, that he was hanged on a tree, to the intent that he 
 might take uppon him our curfe, and fo difcharge us : For 
 that kinde of death was accurfed of God. Gal. 3. 13. 
 Deut. IT. 23. 
 
 61. M. What? is it not a great reproch and diflionour 
 unto our Lord Jefus, to saye that he was accurfed, and 
 that before God? 
 
 C No, not a whit : for he through his almightie power, 
 by taking the curfe from us unto himfelfe, did in fuch forte 
 make it voide and of none effea, that hee him felfe, never- 
 theleffe continued flill fo bleffed,* that he was able to fulfill 
 us alfo with his bleffmges. 
 
 62. M. Declare that that followeth. 
 
 C. In fo much as death was a punifhment appointed 
 unto men for fmne, therefore our Saviour Chrifl did fu^er 
 death, and by fuffering overcame it. And to the intent 
 
 Calvin's 
 Catechism. 
 
 Chrijle took 
 tcpon hitn- 
 felfthe curfe 
 due 7into us, 
 that we 
 might be 
 free. 
 
 Chrifie even 
 in fuffering 
 death, van- 
 qiufJied 
 death. 
 
 B 
 
i8 
 
 The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 The death 
 of the faith- 
 fjill is a 
 right pa f- 
 fage to life 
 everlajiing. 
 
 alfo to make it the more certainlie knowen unto us that 
 his death was not counterfaite, it pleafed him alfo to be 
 buried after the common maner of men. 
 
 63. M. But it appeared not that any profit commeth to 
 us by this, that Chrifl hath wonne the vi6lorie of death, 
 feeing that we notwithflanding ceafe not to dye. 
 
 C. That doeth not hinder ; for the death of the faithful 
 is nowe nothing elfe but a readie paffage to a better life. 
 
 64. M. It followeth then neceffarilie hereof, that wee 
 ought in no wife to bee afrayde of death, as though it were 
 a dreadful thing ; but rather it behooveth us willinglie to 
 walke the trace of our Head and Captaine Jefus Chrifl, 
 who as hee perifhed not by death, fo will hee not fuffer us 
 to perilhe thereby. 
 
 Cf It is even fo. 
 
 X. 
 
 The under- 
 Jianding of 
 this, Chrlfie 
 went dozvn 
 into hell. 
 
 SONDA Y. 
 
 6^. M. T 1 THAT is the fenfe of that claufe. Be de- 
 ^ ^ fcended into hell ? 
 
 C. That Chrifl did not only suffer naturall death, which 
 is a feparation of the foule from the bodie, but alfo that 
 his foule was in wonderfull diflreffe, induring grievoule 
 tormentes, which Sain6le Peter calleth the forrowe of 
 death. A6ls 2. 24. 
 
 66. M. For what confideration fuflained he thofe paines, 
 and in what fort 1 
 
 C. Becaufe he prefented himfelfe before the judgement 
 feat of God, to fatisfie for finnes, it was neceffarie that hee 
 fhould feele this horrible torment of confcience, as if God 
 had utterly forfaken him : yea, as though God had bene 
 his extreame enemie, and beeing in this extremitie he cried 
 
The Chrijlian Religion, 
 
 19 
 
 to his Father, My God, my God, why hafl thou forfaken 
 me? Matth. 27. 46. Mark 15. 34. 
 
 67. M. Why? was God then angry with him? 
 
 C. Nay ; howbeit it was meete that God fhold punifh 
 him in fuch forte, to performe the words of Efay, That he 
 was beaten with the hande of his Father for our fmnes, 
 and that hee was wounded for our tranfgreffions. Ifa. 
 53. 4, 5. I Pet. 2. 24. 
 
 68. AL But howe could it be that he was in fuch dread- 
 ful anguifh, as though God had utterly forfaken him, 
 feeing he was God himfelf ? 
 
 C. We mufl underfland that he was in fuch diflres only 
 as touching his hunianitie. And to the intent that he 
 might feele thefe pangs in his manhood, his Godhead did 
 in the mean time for a litle fpace keep it felfe clofe, that 
 is to fay, it did not fhewe the might thereof 
 
 69. J/. But how could this bee, that Chrifl who is the 
 Salvation of the worlde, could bee under fuch condemna- 
 tion ? 
 
 C. He was not fo under it, that he fliould continue in 
 the same; for he hath in fuch wife felt thefe terrours 
 which we have fpoken of, that he was not overcome of 
 the fame, but hath rather thereby made battell againft the 
 power of hell to breake and deftroy it. 
 
 70. M. Hereby then we fee the difference betwene the 
 griefe of minde, which Chrifl did fufifer, and that which the 
 impenitent fmners do abide, whom God doth punifh in 
 his terrible wrath, for that verie paine which Chrifl fuf- 
 tained for a time, the wicked mufl endure continually : 
 and that which was unto Chrifl but a pricke, is unto the 
 wicked in flead of a glaive to wound them to death. 
 
 C. Truth it is ; for our Savior Chrifl, even in the middefl 
 of his torments, did not ceafe to put a full trufl evermore 
 in God his Father, but the damned fmners doe difpaire : 
 
 Calvin's 
 Catechism. 
 
 The differ- 
 ence betzuene 
 the angiiiJJi 
 of Chrijles 
 Sbirit, and 
 the confci- 
 ence of the 
 wicked. 
 
20 
 
 The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 yea they difpife God, in fo much that they blafpheme his 
 Majeflie. 
 
 XL 
 
 The profit 
 <ind vertite 
 of Chrijles 
 death Jland- 
 etJi m three 
 points. 
 
 The benefit 
 and ver'tue 
 of Chrijlts 
 
 SON DAY. 
 
 71. M. 1\ /T AY wee nowe gather by this, what profit 
 
 ^ ^ commeth to the faithful! by the death of 
 Jefus Chrift % 
 
 C. Yea very well ; and firfl of all, wee fee that it is a 
 facrifice wherwith he hath fully fatiffied his Fathers judge- 
 ment in our behalf: and therby alfo he hath appeafed 
 Gods wrath, and hath brought us into his favour againe. 
 Secondly that his bloud is a wafhing of our foules from all 
 manner of fpots. And finally that he hath fo cleane wiped 
 away our finns through his death, that God will never here- 
 after have remembrance of them, fo that the obligation 
 which was againfL us, is now cancelled and made voyde. 
 
 72. M. Have we none other profite of his death % 
 
 C. Yes verely ; that is, if we be true members of Chrift, 
 our old man is crucified, and our flefli is mortified, to the 
 end that none evil lulls do hereafter beare rule in us. 
 I Pet. I. 18. Rom. 6. 6. • 
 
 73. M. Expound the Article following. 
 
 C. He rofe the thirde day from death to Hfe, wherin he 
 fhewed that he had gotten the vi6torie of death and finne. 
 For through his refurrection hee fwallowed up death, hee 
 broke afunder the chaines of the devill, and finallie he de- 
 flroyed all his power. 
 
 74. M. Tell me how many wayes this refurre6lion of 
 Chrift doeth profit us 1 
 
 C. Three manner of wayes. The firfl, that wee have 
 fully obtayned to be righteous thereby : fecondly, it is a 
 
fure gage of our immortalitie : thirdlie, that if wee be 
 in deede truely partakers of his refurre6lion, we rife now 
 in this prefent world into a new kinde of Hfe, whereby we 
 ferve God onely, and lead our lives agreeable to his wil. 
 Rom. 4. 25. I Cor. 15. 12, &c. Rom. 6. 4. 
 
 Calvin's 
 Catechism. 
 
 refiirreclion 
 Jiandeth in 
 three points. 
 
 XII. 
 SON DA V. 
 
 "JS. M. T ET us goe forward to the refl? 
 
 -*-^ C. He afcended tip into heaveii. 
 
 76. J/! Went Chrift up into heaven in fuch fort that he 
 is no longer in the earth % 
 
 C. Yea ; for when hee had performed wholy all thinges 
 that were enjoyned him by the commandement of his 
 Father, and had accomplifhed all that was neceffarie for 
 our falvation, it was not needeful that hee fhould remaine 
 any longer in the world. 
 
 77. J/; What profit have we by his afcenfion. 
 
 C. We receive double profit thereby, for fince that our 
 Saviour Chrill is entred into Heaven in our name, even in 
 like manner as he came down from thence for our fakes, 
 he hath thereby made an open entry into the fame place 
 for us, giving withall an affured knowledge, that the gate of 
 heaven is nowe open to receive us, which was before fhutt 
 through our fmnes. The fecond profit is, that he ap- 
 peareth in the fight of God the Father to make interceffion 
 for us, and to bee our Advocate to make anfwere for us. 
 Rom. 8. 34. Heb. 7. 25. & 9. 24. i John 2. i. 
 
 78. M. But is our Saviour Chrifl fo afcended into 
 heaven, that he is no more here with us % 
 
 C. No, not fo ; for he himfelfe promifeth contrarie, that 
 is, that he will be prefent with us unto the worldes end. 
 Matth. 28. 20. 
 
 Chrijle 
 afcended 
 into heaven. 
 
 The profite 
 of Chrijle s 
 afcenfion 
 Jiandeth in 
 two points. 
 
22 
 
 The Catechifni of 
 
 Calvin's 
 Catechism. 
 
 To fit at the 
 rii^/it hande 
 of God. 
 
 79. M. Is it meant of his bodily prefence that he maketh 
 promife fo to continue with us % 
 
 C. No verily ; for it is an other matter to fpeake of his 
 body which was taken up into heaven, and of his power 
 which is fpreade abroad throughout the whole world. 
 Luke 24. 51. A6ls i. 9, 
 
 80. M. Declare the meaning of this fentence, Hefitteth 
 at the right hand of God the Father. 
 
 C. The underflanding of that is, that he hath receaved 
 into his hands the governance of heaven and earth, 
 whereby he is king and ruler over all. Matth. 28. 18. 
 
 81. M. What fignifieth this worde right hand ^ and the 
 fttti?ig at the I'ight hande 1 
 
 C. It is a fimilitude, or a manner of fpeach borrowed of 
 earthly Princes, which are wonte to place on their right 
 fide fuch as they fubflitute next under them, to rule in 
 their name. 
 
 82. M. Then thou meanefl nothing elfe thereby, but 
 that which S. Paule fpeaketh, that he was appointed head 
 of the Church, fet in authority above all jDowers, and that 
 he hath received a name or dignitie paffmg all other. 
 Eph. I. 22. Phil. 2. 9. 
 
 C. Even fo it is. 
 
 XIII. 
 
 SON DAY. 
 
 83. M. r^ O forward to the refidue. 
 
 ^-^ C. Fi'om the?ice he will cofue to Judge the 
 
 qiiicke and the dead, that is to fay, he will come downe 
 from Heaven, and fhewe him felfe vifiblie once againe in 
 judgement, as hee was feene to afcend. A6ls i. 11. & 
 3. 20. 2 Theff 4. 16. 
 
The CJiriJlian Religion, 
 
 23 
 
 84. M. Seeing the judgement of God fhall be in the 
 ende of the worlde, howe may that be which thou fayefl, 
 Some fhall be ahve, and other fome fhall be dead, fmce it 
 is a thinge appointed unto al men to die once % Heb. 9. 27. 
 
 C. Sain6l Paul maketh anfvvere to this queflion himfelf, 
 faying, that they which at that time fhal be left alive, fhal 
 be fuddenly changed, to the end that their corruptible 
 nature beeing abolifhed, they may be clothed with incor- 
 ruption. i Cor. 15. 51, 52. i Theff. 4. 17. 
 
 85. M. Thy meaning is then, that this change fhall 
 be unto them in flead of a death, in fo much as it fliall 
 abolifh their former nature, and make them rife again in 
 a new flate ? 
 
 C. Trueth it is. 
 
 ^6. M. Doe we receive any comfort by this, that our 
 Saviour Chrifl wil come once to judge the world % 
 
 C. Yea verely, and that great ; for we are taught cer- 
 teinly, that his comming at that time, fhal be onely for 
 our falvation. Heb. 9. 28. 
 
 87. M. Then there is no caufe why we fhould be afraid 
 of the day of judgement, or that we fhould tremble 
 therefore. 
 
 C. No truely ; for fo much as we fhall appeare before 
 none other judge but him who is our Advocat, and hath 
 taken upon him to defende our caufe. 
 
 Calvin's 
 Catechism. 
 
 Chrijle JJiall 
 judge us, 
 
 and atin- 
 /were for us. 
 
 XIV. 
 
 SON DA Y. 
 
 88. M. T ET us nowe come to the third parte. 
 
 -'--' C. That concern eth our faith in the 
 holy Ghofl. 
 
 89. M. And to what purpofe doeth it ferve us ? 
 
 The thirde 
 parte of the 
 Crede. 
 
24 
 
 The Catechijin of 
 
 Calvin's 
 Catechism. 
 
 Oftheholie 
 Ghojie and 
 his giftes. 
 
 C. It doeth us to underfland, that even as God hath 
 redeemed us and faved us in Jefus Chrift, even fo it 
 pleafed him to make us partakers of his redemption and 
 Salvation through his holy Spirite. 
 
 90. M, How fo % 
 
 C. In like manner as the blood of Chrift is the onely 
 purgation of our foules ; even fo the holie Ghofl muft 
 fprinkle our confciences with the fame, to make them 
 cleane. i Pet. i. 2. i John i. 7. 
 
 91. M. This needeth a more evident declaration? 
 
 C. It is to fay, that the Spirite of God, dwelling in our 
 hearts, doeth make us feele the vertue of our Lord Jefus : 
 for he it is that doeth open the eyes of our heart to behold 
 Chrifts benefites towardes us ; he doeth feale them in our 
 heartes ; and this Spirite doth alfo regenerate us, and make 
 us newe creatures, in fuch forte that by his meanes we re- 
 ceive all thofe gifts and benefites, which bee offered unto 
 us in Chrifl our Saviour. Eph. i. 17, 18, 19. & 4. 23. 
 
 I 
 
 XV. 
 
 The fo7irth 
 parte, which 
 is of the 
 Church. 
 
 What the 
 Churche is. 
 
 For what 
 ptirpofe 
 
 Chrijle fuf- 
 fered death. 
 
 SONDA Y. 
 
 92. M, Al rHATfollowethnownext? 
 
 ^^ C. The fourth part of our belief, where 
 
 it is said, / heleve that there is an holy univerfall Church. 
 
 93. M. What is the Church univerfall? 
 
 C. It is the body and fellowfhip of them that beleve, 
 whom God hath ordeined and chofen into life everlafling. 
 
 94. M. Is it neceffarie that we beleeve this article ? 
 
 C. Yea, unles we minde to make Chrifts death of none 
 effe6l, and make al thofe things to no purpofe which wee 
 have rehearfed already : for all Chrifts doings prove there 
 is a Church. 
 
95- M. This is then thy faying, that al which hitherto 
 hath bin declared, doeth touche the caufe and ground of 
 our falvation ; in fo much as God hath received us into 
 his favour by the meane of our Saviour Jefus Chrifl, and 
 hath flabhflied this grace in us through his holy Spirite ; 
 but nowe the effe6t that commeth of all this, is declared 
 unto us, to give the more evident affurance thereof. 
 
 C. It is even fo. 
 
 96. M. What meaneft thou by calling the Church holy ? 
 C. I call the Church holy in this fenfe, becaufe that 
 
 thofe whom God hath chofen, hee juftifieth and reformeth 
 unto holyneffe, and innocencie of life, to make his glorie 
 to fhine in them : and alfo our Saviour Chrifl hath fan6li- 
 fied his Churche, which he redemed, to the end it might 
 be glorious and without fpot. Rom. 8. 29. Eph. 5. 25, 
 26, 27. 
 
 97. M, What meaneth this worde, Catholike or Uni- 
 verfali;? 
 
 C. It ferveth to put us in remembrance, that as there is 
 but one head of the faithfull, even fo it behoveth them to 
 bee knit together in one body, fo that there bee not divers 
 Churches, but one Churche onely, difperfed throughout 
 the whole worlde. i Cor. 12. 12. &c. Eph. 4. 11, 12. 
 
 98. M, Declare as touching the ^(?;;/;/7?/;//^;2 ^ 6'<2/;//^i". 
 C. That claufe is put to for a more plaine declaration 
 
 of the unitie of the members of Chrifles Church. More- 
 over it doeth us to underflande, that all the benefites that 
 Chrifl hath given to his Church, belong to the profit and 
 falvation of everie faithfull perfon, for fo much as they 
 have all a communitie togither. 
 
 Calvin's 
 Catechism. 
 
 The 
 
 meaii- 
 of this 
 
 word Catho- 
 lik. 
 
 The coni- 
 mufiion of 
 the Faith- 
 full, 
 
Calvin's 
 Catechism. 
 
 XVI. 
 
 Toitchin^ 
 the fo7'give- 
 neffe of 
 finnes. 
 
 SONDA V. 
 
 gg. M. O UT is this holyneffe of the Church now 
 -*-^ already perfect 1 
 
 C. No verely ; for it is in continuall battell fo long as it 
 is in this world, and laboreth alway under imperfe6lion ! 
 and infirmities, which fhall never be cleane taken away, 
 untill it bee altogether cowpled to her heade Chrifl, by 
 whom it is perfe6lly san6lified. Eph. 5. 26, 27. 
 
 100. If. Is there none other way to know this Church 
 but by faith 1 
 
 C. Yes verely : there is a Church which may be feene 
 to the eye, for fo much as God hath given fure tokens, by i|| 
 the which we may know the fame : but here in this place 
 mention is made properly of that Church which he hath 
 chofen by his fecrete ele6lion to everlafting life : the 
 which can not be perfe6lly difcerned by our fenfes. 
 
 10 1. Jlf. What is there more 1 
 
 C. I beleeve the re77iiffLon of our finiies. 
 
 102. M. What is the proper fignification of this worde 
 Rejjiiffion. 
 
 C. That God doeth freely forgive all the fmnes of them 
 which beleeve in him, in fuch forte, that they fhall never 
 be called to any account, to receive any punifhment 
 therefore. 
 
 103. J^ It is eafie then to bee gathered of this, that 
 we doe not merite by our owne fatiffa6lion, that God 
 fhould pardon our finnes % 
 
 C. Ye fay true : our Saviour Chrifl hath made fatif- 
 fa6lion by fuflaining the paine due unto the fame ; for 
 we of our part be not able to make any recompenfe 
 
The CJiriJlian Religion, 
 
 to God, but of his meere liberality we obtaine this 
 benefit freely. 
 
 104. M. Wherefore doefl thou make mention of remif- 
 fion of finnes, immediatly after that thou hafl fpoken of 
 the Church ] 
 
 C. Becaufe that no man can receive forgivenes of his 
 finnes, unleffe he be joyned in fellowfhip of Gods people, 
 and fo continue in the unitie of Chrifls body even to the 
 end, like a true member of his Church. 
 
 105. M. By this faying then, without the Churche there 
 is nothing but hell, death and damnation % 
 
 C. That is mofl certaine : for all fuch as do divide 
 themfelves from the body of Chrift, to break the unity 
 thereof by fe6les, are utterly deflitute of al hope to enjoy 
 everlading life, whiles they keep themfelves fo devided. 
 
 XVII. 
 
 SON DAY. 
 
 106. M. 
 
 A 1 mAT followeth more? 
 ^ ^ C. The rifmg agai?ie of the bodie, afid 
 
 life everlajlitig. 
 
 107. M. Whereto ferveth this Article in our beliefel 
 C. To teache that our felicitie confifleth not in any 
 thing upon earth ; the which knowledge may ferve us for 
 two neceffary purpofes. Firfl, it ferves to teache us to 
 paffe through this tranfitorie world as through a flrange 
 countrey, fetting not by earthly thinges. Secondly, it 
 putteth us in comfort, that although as yet we do not fully 
 enjoy the fruit of that grace which our Lorde God hath 
 freely given us in Chrift ; that yet we ought not to bee dif- 
 couraged, but patiently to waite for him unto the time 
 that he fhall appeare. 
 
 27 
 
 Calvin's 
 Catechism. 
 
 There is no 
 reniijfwn of 
 fins with out 
 the bo die of 
 the Church. 
 
 Of our re- 
 fiirreclion. 
 
28 
 
 TJie Catcchifm of 
 
 Calvin's 
 Catechism. 
 
 1 08. M. What fhall be the maner of our refLirre6tion 1 
 C. All they which bee dead before that time, fliall then 
 
 take their owne bodies again unto them ; howbeit they 
 fhal be of another forte : that is, they fhall be no more 
 fubje6l to death or corruption : and yet notwithfLanding 
 they fhal be of the felfe fame nature and fubflance as 
 before : and fuch as fhall then remain alive, God will raife 
 them up marveilouflie, and fuddenly change their bodies, 
 in the twinkling of an eye, as we have faid before, i Cor. 
 
 15- Z^^ &c. 
 
 109. M. Shal not the wicked be as wel partakers of this 
 refurre6lion, as the faithfull % 
 
 C. Yes verely ; but they fhal be in condition far unlike : 
 for the faithfull fhall rife again to everlafting joye and fal- 
 vation, and the other to everlafling death and damnation. 
 Matth. 25. ^7,, 34, 41. John 5. 29. 
 
 no. M. Wherefore is there mention made of life ever- 
 lafling, and not of hell % 
 
 C. Becaufe the Creede is a brief fumme of our faith, 
 conteining in as few wordes as can be, that that belongeth 
 peculiarly to comfort the confciences of Gods faithfull : 
 therefore Gods benefites which hee freely befloweth upon 
 his people, bee rehearfed onely, without any mention of 
 the wicked, who are cleane fhut out of his kingdome. 
 
 XVIII. , 
 
 What thing 
 lively faith 
 
 ts. 
 
 SON DAY. 
 
 III. M. OINCE we have the foundation whereupon 
 ^^ our faith is builded, we may well gather 
 hereof, what is the right faith % 
 
 C. Yea verely ; that is to fay, it is a fure perfwafion and 
 fleadfafl knowledge of Gods tender love tovvardes us, ac- 
 
cording as he hath plainely uttered in his Gofpell, that he 
 wil be both a Father and a Saviour unto us, through the 
 meanes of Jefus Chrifl. 
 
 112. M. Doeth faith fland in our power ; either is it a 
 free gift of God 1 
 
 C. The Scripture teacheth us, that it is a fpeciall gift of 
 the holy Ghofl, and very experience doth alfo confirme the 
 fame. 
 
 113. M. How fo? 
 C. For the feebleneffe of our wittes is fuch, that we can 
 
 by no meanes attaine unto the fpirituall wifedome of God, 
 the which is reveiled unto us by faith : and our hearts are 
 naturally inclined to a certain diflrufl, or at leafl a vaine 
 trufl either in our felves or in other creatures : but what 
 time Gods Spirit hath lightened our hearts, and made us 
 able to underfland Gods will, (the which thing we can not 
 attaine otherwife) then doeth hee arme us alfo with a 
 fleadfafte confidence in his goodnefle, fealing the pro- 
 mifes of falvation in our heartes. 
 
 114. M. What profit commeth to us through this faith, 
 when we have it 1 
 
 C. It doeth justifie us before God, and maketh us in- 
 heritours of everlafling life. 
 
 115. M. Is not a man then juflified through good 
 works, if he live holily, and in the obedience of Gods 
 will? 
 
 C. If any man were fo perfe6l before God, he might 
 worthely be called righteous : But for fo much as wee 
 are all wretched finners in the fight of God, wee are driven 
 to feeke elfe where for a worthineffe to make anfwere for 
 us to Gods judgement. 
 
 Calvin's 
 Catechism. 
 
 The holy 
 Ghojl doeth 
 lighten our 
 viinde. 
 
 This faith 
 maketh zis 
 /lire of our 
 righteoiif- 
 nefs. 
 
30 
 
 The Catechifm of 
 
 1 
 
 Calvin's 
 Catechism. 
 
 All mans 
 7vorks be 
 damnable, 
 until they be 
 regenerate 
 through 
 Gods Spirit. 
 
 XIX. 
 
 SON DAY, 
 
 1 1 6. M. T) UT bee all our workes fo difproved, that 
 
 ^^ they can merit nothing at all for usbe- 
 fore God % 
 
 C. First, all fuch workes as we do of our felves, by our 
 nature, are utterly corrupt : whereof it followeth neceffarily, 
 that they can not please God, but rather do provoke his 
 wrath, and he condemneth them every one. 
 
 117. M. This is then thy faying, that unto the time that 
 God hath received us to mercie, and regenerate us by his 
 Spirit, we can doe nothing but fin; even as an evill 
 tree can bring foorth no frute, but that that is evill. 
 Matth. 7. 17. 
 
 C. Even fo it is ; for although our workes make a faire 
 fhewe to mans fight, yet they are wicked before God, fo 
 long as the hart is naught, unto the which God chiefly 
 hath refpe6l. 
 
 118. M. Hereby then thou doefl conclude, that it lieth 
 not in our power to prevent God with our merites, and fo 
 to provoke him to love us, but much rather we thereby 
 doe ftir him to be more and more angrie with us. 
 
 C. Yea furely ; and therefore I fay, that without any 
 confideration of our owne workes, hee doeth receive us 
 into his favour ; of his bountifull mercie, through the 
 merites of our Saviour Chrifl, accounting his righteoufneffe 
 to bee ours, and for his fake imputeth not our faultes unto 
 us. Tit. 3. 4, 5. 
 
 119. M. What meanefl thou then, that a man is j uni- 
 fied by faith % 
 
 C. For as much as through beleeving, that is, receiving 
 
TJie CJiriJlian Religion. 
 
 vith an affurance of the heart the promifes of the Gospell, 
 ,ve enter into poffeffion of this righteoufneffe. 
 
 1 20. M. This is then thy meaning, that as God doth 
 bffer righteoufneffe to us by his Gofpell, fo the onely way 
 ;o receive it, is faith ? 
 
 C. So I meane. 
 
 XX. 
 
 SON DAY. 
 
 121. M. Tl TELL then, after that God hath once re- 
 ceived us into his favour, be not the 
 
 works which wee doe by the vertue of his Spirit, acceptable 
 unto him % 
 
 C. Yes verely ; becaufe hee doeth of his free goodneffe 
 fo accept them, and not becaufe their worthineffe doeth 
 deferv'e fo to be efteemed. 
 
 122. M. How is it that they be not worthy of them- 
 felves to be accepted, fmce they proceede of the holy 
 Ghoft % 
 
 C. Becaufe there is mixed fome filth through the infir- 
 mity of the flefh, wherby they are defiled. 
 
 1 23. M. By what meanes then are they made acceptable 
 unto God? 
 
 C. By faith onely, whereby a man is affured in his con- 
 fcience, that God will not flraitly examine his works, nor 
 trie them by the fharpe rigor of his juflice ; but that he 
 will hide the unperfeclneffe and the uncleane fpots that be 
 in them, with the pureneffe of our Saviour Chrift, and fo 
 account them as perfe6l. 
 
 124. M. May we fay then that a Chriflian is juflified 
 by his works, after that God hath called him, or that he 
 doth merite through them Gods favour to the procurement 
 of life everlafling % 
 
 Calvin's 
 Catechism. 
 
 The good 
 
 workes 
 
 tu/iich 
 
 proceede 
 
 onely of 
 
 faith. 
 
 The way to 
 doe good 
 looi'kes 
 which 
 pleafe God. 
 
32 
 
 The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 A right 
 faith is never 
 idle. 
 
 What it is 
 to beleve in 
 Chrijie. 
 
 The effedle 
 of the Gofpell 
 is Faith and 
 Repentance. 
 
 C. No verely ; but rather it is faid, that no man Uving 
 fhal be juflified : and therfore we muft pray, that hee doe 
 not enter into judgement with us. Psal. 143. 2. 
 
 T25. M. Thou meanefl not hereby that the good deeds 
 of the faithfull are unprofitable % 
 
 C. I meane nothing leffe ; for God promifeth to reward 
 them largely, both in this world, and in the life to come : 
 and yet this notwithflanding, thofe rewards of God be not 
 given for our worthy defertes, but onely becaufe it pleafeth 
 God of his goodneffe to love us freely, and fo to cover 
 and forget our faultes, that he will never call them any 
 more to remembrance. 
 
 126. M. May we be jufl without good works ? 
 
 C That is not poffible ; for to beleve in Chrift is afmuch 
 to fay, as to receive Chrifl in such forte as he doeth give 
 himfelfe unto us : now this is an evident thing, that Chrift 
 doth not only promife to dehver us from death, and to re- 
 flore unto us the favour of God his Father throgh the 
 only merits of his innocency ; but alfo he promifeth to 
 make us new creatures by his Spirite, to the end that we 
 fhould lead an holy converfation in al good works, fo that 
 thefe mufl be joyned together, except wee would divide 
 Chrift from himfelfe. 
 
 127. M. Then I fee, that it is fo far from the office of 
 faith to make men defpifers of good deeds, that it is the 
 very roote whence all good workes doe fpring ? 
 
 C. It is mofle certaine ; and for this caufe the doctrine 
 of the Gofpell doeth confift in thefe two pointes, Faith and 
 Repentance. 
 
The ChfiQian Rcli(!;ioji. 
 
 XXI. 
 
 SON DAY. 
 
 128. M. A "X T^HAT manner of thing is Repentance ? 
 
 ^^ C It is the hatred of finne, and 
 
 love of JLifLice, proceeding of the feare of God, which 
 bringeth us to the forfaking of our felves, and to the 
 mortifying of our flefli, that we may give our felves to be 
 governed by the Spirit, in the fervice of God. 
 
 129. M. This then was the fecond member in the divi- 
 fion, which wee made at the beginning, concerning a Chrif- 
 tian mans life % 
 
 C. Yea verely : and we have faide alfo, that the very 
 right and alovvable fervice of God doth confifL in obeying 
 his will. 
 
 130. M. Why fo? 
 
 C. Becaufe he will not be ferved after our fantafie, but 
 after his own pleafure. 
 
 Of the Laiv of God. 
 
 131. AI. A 1 7HATrule hath hee given unto us, to lead 
 
 ^^ our life by? . 
 C. His Lawe. 
 
 132. M. What things doeth it containe ? 
 
 C. It is devided into two parts, wherof the firfl doeth 
 contayne foure commandments : the fecond conteineth fix, 
 fo that there bee ten in the whole. 
 
 133. M. Who hath made this divifion thereof? 
 
 C. God himfelfe : who alfo gave it written in two tables 
 unto Mofes, faying, that the whole was reduced into ten 
 fentences. Exod. 31. 18. & 34. 4. Deut. 5. 22. & 10. 
 I, 2, 3. 
 
 Calvin's 
 Ca'iech ism. 
 
 What Re- 
 poitance is. 
 
 Wherein the 
 right ferv - 
 i)ig of God 
 Jlandeth. 
 
 The Law 
 hath t7Vo 
 partes. 
 
The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 The effea of 
 
 the firjie 
 
 table. 
 
 The effea of 
 
 the fccond 
 
 table. 
 
 Thefirfl 
 
 conwiattndc 
 
 ment. 
 
 What figni- 
 fieth the de- 
 liverance out 
 of Egypt. 
 
 134. M. What is the content of the firfl table % 
 
 C. It conteineth the maner of the true worfhip of God. 
 
 135. M. What is conteined in the fecond table ? 
 
 C. How we ought to behave our felves towards our neigh- 
 bours, and what duety we owe unto them. 
 
 XXII. 
 
 SONDAY. 
 
 136. JH. T3 EHEARSE the firfl commandement. 
 
 ■^ C. Hearken, and take heede If raell, I 
 
 am the Lord thy God, which have brought the out of the 
 lande of Egypt, from the hoiife of bondage. Thou fJialt have 
 none other gods before my face. Exod. 20. 2, 3. Deut. 5. 
 
 6, 7. 
 
 137. M. Declare the meaning hereof 
 
 C. In the beginning hee ufeth as it were an introduction 
 to the whole Law. For he doeth chalenge here unto him- 
 felfe firfte authoritie to commande, naming himfelf the 
 Everlafting, and the Creator of the world : and againe 
 after, he calleth himfelfe our God, to make us highly to 
 elleeme his do6lrine : for if that he bee our Saviour, it is 
 good reafon, that we be alfo his obedient people. 
 
 138. M. But that which followeth after, touching the 
 deliverance from the bondage of Egypt, is it not referred 
 peculiarly to the people of Ifrael % 
 
 C. Yes verely, as concerning the body : howbeit it be- 
 longeth alfo indifferently unto all, in fo much as he hath 
 delivered our foules from the fpirituall captivitie of finne, 
 and from the tyrannie of the divell. 
 
 139. M. Why doeth he make mention of this in the 
 beginning of his Law % 
 
 C. To put us in remembrance, how greatly we are 
 
hounde to obey his good pleafure, and what unkindneffe it 
 is to doe the contrarie. 
 
 140. M. What requireth he in this firfl commandement? 
 C. To referve unto him only his whole honour, not 
 
 giving any parte thereof to any other. 
 
 141. M. What is his due honour? 
 
 C. To worfliip him, to put our whole truft in him, to 
 call upon him, and fuch other like, which be attributed 
 onely unto his majeflie. 
 
 142. M. Wherefore faith he, before my face 'i 
 
 C. For fo much as hee feeth and knoweth all thinges, 
 and judgeth the fecret thoughts of mens hearts, he figni- 
 fieth unto us, that he doth not require onely that in our 
 outwarde profeffion, but that unfainedly from the bottome 
 of our heartes, we doe take him for our onely God. 
 
 XXIII. 
 SON DA Y. 
 
 143. M, T3 EHEARSE the fecond commandment. 
 
 -^ C. Thou fhalt make thee ?io graven 
 
 image ^ neither any fttnilitude of thinges that are in heaven 
 above, neither that are in earth beneath, nor that are in the 
 waters be?teaih the earth : thou fJtatt not boive downe to 
 the?n, fieitherferve them. 
 
 144. M. Doeth he utterlie forbidde the making of 
 Images ? 
 
 C. No, but he doeth forbid expreflie either to make anie 
 image to reprefent God, either to worfhip him thereby. 
 
 145. M. Wherefore are we forbidden to reprefent God 
 in any vifible image ? 
 
 C. Becaufe there is no comparifon betweene him that is 
 
 Calvin's 
 Catechism. 
 
 The fuvun 
 of the fii-Jte 
 conimand- 
 ment. 
 
 T/ie lionoiir 
 that is due to 
 God alone. 
 
 The fecond 
 comniande- 
 meJit, touch- 
 ing Images 
 and the 
 worfJiipphtg 
 of them. 
 
36 
 
 The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 Of honor 
 fo 7- 1? id den to 
 
 unages. 
 
 an everlafling Spirit, incomprehenfible ; and a materiall 
 body, mortall, corruptible and vifible. Deut. 4. 15, 16. 
 Ifa. 40. 18. A6ls 17. 29. Rom. i. 23. 
 
 146. M. Thy minde is then that he doeth great difhonour 
 to Gods majeflie, that goeth about to reprefent him in fuch 
 forte ? 
 
 C. Yea verily. 
 
 147. M. What manner of adoration is here condemned'? 
 C. We are forbidden here to come before any image to 
 
 make our prayers, or to bowe our knee before it, or to 
 make any other figne of reverence as though God did there 
 fhewe him felfe by them. 
 
 148. M. This is not then to be taken, as though all kerv- 
 ing or painting of images were utterlie prohibited ; but 
 alonely to make images, either to feeke or to honour God in 
 them, or to abufe them unto any kinde of fuperflition or 
 idolatrie 1 
 
 C. It is even fo. 
 
 149. M. For what purpofe was this commandement 
 given 1 
 
 C. That as in the firfle commaundement God flieweth 
 himfelfe to be him alone, whom we ought to worfliip and 
 honour : even fo nowe he fheweth the right kinde of wor- 
 fhip, to withdrawe us from all fuperflitions and carnall 
 imaginations. 
 
 XXIV. 
 
 SONDAY. 
 
 150. M, r^OEfoorth. 
 
 ^-^ C. He joyneth unto it a threatning, 
 
 Thai he is the Eternally our God, jelous, znfitmg the ini- 
 
quitie of the fathers hi their childreii^ upon the thirde and 
 '^ourth generation offiich as doe hate him. 
 
 151. M. Wherefore doeth he make mencion of his 
 might \ 
 
 C. To fignifie, that he is of fufficient power to maintaine 
 his honour. 
 
 152. M. What meaneth he by fpeaking of jealoufie? 
 C. That hee can not abide a companion with him ; for 
 
 even as he hath of his unfpekable goodneffe freely given 
 himfelfe unto us, even fo he will that we become altogither 
 his, and this is the chaftitie of our foules, that they bee 
 dedicated unto him, and kept holy for him : as contrari- 
 wife, it is a fpirituall whoredome, if they be withdrawen 
 from him to anie kinde of Idolatrie or fuperllition. 
 
 153. M. Howe ought this to be taken, that he punifheth 
 the tranfgreffions of the fathers in their children ? 
 
 C. To pearce our heartes more deepely with the terrour 
 of his wrath, who doeth not onely threaten to punifh the 
 offenders, but alfo their pofteritie after them. 
 
 154. M. What? is not this contrary unto the righteous- 
 neffe of God, to punifh the one for the others faulte ? 
 
 C. If we confider the flate of man, the queflion is foon 
 aunfwered, for wee are every one of us by nature under 
 the curfe of God, fo that wee cannot find faulte with God, 
 when he leaveth us in this flate. And as he fheweth his 
 favour towards his fervants, when he doeth bleffe their 
 pofleritie, fo doeth he fhewe his vengeance towards the 
 wicked, when he fuffreth their ofsprjng to continue in 
 their curfed ftate. 
 
 155. M. What fayeth he more? 
 
 C. To the end he might flirre us alfo with tender love, 
 he fayeth moreover, That hee fheweth foorth his aboundant 
 inercie unto the thoufa7id difcent of fuch as love him and 
 keepe his covimandements. 
 
 Calvin's 
 Catechism. 
 
 Touching 
 fpirituall 
 zvhoredome. 
 
 Howe God 
 piaiijheth 
 the fathers 
 wickedfies 
 in the 
 childe. 
 
Calvin's 
 Catechism. 
 
 How God 
 J}ieiueth 
 mercy to a 
 thojifand 
 generations. 
 
 The third 
 
 conifuande- 
 
 nient. 
 
 The Catechifm of 
 
 156. M. Doeth hee meane, that the obedience of a 
 faithful man fhall be fufficient to fave his pofleritie, although 
 it be wicked % 
 
 C. No, but that he will in fuch fort fhew foorth his 
 goodneffe toward the faithful, that for the favour he beareth 
 unto them, he wil alfo be known unto their children, not 
 onely minding to profper them here in thinges of this 
 worlde, but to fan6tifie them alfo with the giftes of his 
 Spirite, whereby they may become obedient to his will. 
 
 157. M. But this feemeth not alwayes fo ? 
 
 C. No : for as the Lord doeth referve this libertie to 
 himfelf alwayes, to fhew mercie unto the children of the 
 wicked, fo on the other parte he hath not fo bound his 
 grace to the children of the faithful, but that hee may at 
 his pleafure reje6l whom he wil : yet notwithflanding he 
 doeth in fuch wife order thefe things, that al men may 
 eafily fee that he hath not made this loving promise for 
 nought. Rom. 9. 15. 
 
 158. M. Wherefore doeth he rehearfe here in the pro- 
 mife to a ihoiifand difcentes, whereas in the threatning he 
 made mention but of three or foure ? 
 
 C. To fignifie, that God is alwayes more ready to ufe 
 gentleneffe and favour, than roughneffe or rigour, according 
 as he fayth of himfelfe, that he is ready to fhew mercy, and 
 flowe to anger. Exod. 34. 6. Numb. 14. 18. Pfal. 103. 8. 
 
 XXV. 
 
 SON DA V. 
 
 1 59. M. T ET us come to the third commandement. 
 "^ C. Thou JJialt not take the Name of the 
 Lorde thy God in vaine. 
 
TJic CJitiJlian Religion. 
 
 39 
 
 1 60. M. What is the underilanding hereof? 
 
 C, Hee doeth not onely forbid to abufe and^blafpheme 
 the bleffed Name of God by perjurie, but forbiddeth afvvel 
 all vaine and fuperfluous oathes. 
 
 161. M. May a man then fweare lawfull at any time ? 
 C. Yea verely, when there is jufl occafion, that is to fay, 
 
 to maintaine the trueth, when the time fliall require, and 
 likewife to keepe brotherly charitie among us. 
 
 162. M. Doeth he difprove no othes, but fuch as are 
 made to the hinderance of Gods honour? 
 
 C. In one kinde of othe he teacheth us a generall rule, 
 that we never ufe the name of God, but in feare and 
 humbleneffe, to glorifie his Name. For even as it is holy, 
 and of mofl worthy price, fo it behooveth us to take dili- 
 gent heede, that wee doe not in fuch fort name it that 
 eyther we may feme to paffe lightlie of it our felves, or 
 give to others occafion to have it in fmall reverence. 
 
 163. M. Howe fhall this be % 
 
 C. If we doe neither think nor fpeake of God nor of 
 his workes, but with all reverence and honour. 
 
 164. M. What followeth ? 
 
 C. A threatning, That hee ivill not holde him ifinocent 
 that iaketh his name in 7'aine. 
 
 165. M. Seeing that God pronounceth threatninglie in 
 other places in a generalitie, that he will punifhe all tranf- 
 greffours, what vehemencie is there befides in thefe 
 wordes 1 
 
 C. He doeth expreffly declare hereby in how great 
 efl-imation he hath the honour of his Name, for fo much 
 as he fayeth evidentlie, that hee can not abide, that any 
 man doe defpife it, to the intent that we might reverence 
 it the more. 
 
 Calvin's 
 Catechism. 
 
 0/ othes. 
 
 With what 
 reverence tee 
 JJiold name 
 God. 
 
40 
 
 Calvin's 
 Catechism. 
 
 The foitrth 
 comviande- 
 vient. 
 
 The Catechifin of 
 
 XXVI. 
 
 SON DA Y, 
 
 i66. M. T ET us come to the fourth commandemenf? 
 -"-^ C. Reffiembe?' to keepe holy the Sabbath- 
 
 day e^ fix dayes JJialt thou labour^ and doe all thy worke, but 
 the fevejith day is the refl of the Lord thy God: Thou 
 fhalt doe 7io worke in it : fieither thou, nor thyfo?i7ie, nor thy 
 daughter, ?ieither thy fervant, nor thine handmaide, ?ior 
 thine oxe, nor affe, neither the firanger that is withifi thy 
 gates: for in fixe dayes God made heaven a7id earth, 
 and all that is i7i them, a7id the feve7ith day he 7'efied : 
 Whe7'efore he hath bleffed the day of refi, and hath 77iade it 
 holy to hi77ifelf 
 
 167. M. Doeth God commaunde to labour fixe dayes, 
 and to refl the feaventh % 
 
 C. No, not precifehe : But he doeth give men leave to 
 travell fix dayes, and maketh a reflraint onelie of the 
 feventh, in the which he forbiddeth to labour. 
 
 168. Af. Are we then bounde by Gods commandement 
 to refraine one day in the weeke from all maner of 
 labour 1 
 
 C. This commaundement hath a certaine fpeciall con- 
 f] deration in it : for as touching the obfervation of bodily 
 refl, it belongeth to the ceremoniall lawe, which was 
 abolifhed at the comminge of Chrifl. 
 
 169. Af, Sayefl thou then that this commandement be- 
 longeth peculiarly unto the Jewes, and that God did give 
 it onely for the time of the olde Teflament 1 
 
 C. Yea verelie,^as touchinge the ceremonie thereof 
 
 170. M. Why then, is there any other thing conteined 
 in it befides the ceremonie 1 
 
(i- 
 
 The Chrijliaii Religion. 
 
 L 
 
 C. There bee three confiderations, why this commande- 
 ment was given. 
 
 171. M. What are they ? 
 
 C. The firfl is, that it might bee a figure to reprefent 
 our fpiritual reft : The fecond, for a comely order to bee 
 ufed in the Church : And thirdly for the refrefhing of fer- 
 vants. 
 
 172. M. What is fpiritual refl ? 
 
 C. That we ceafe to doe our own workes, that the Lord 
 may bring foorth his works in us. 
 
 173. M. How may we thus refl ? 
 
 C. By mortifying our flefhe and subduing the inordinate 
 affection of our nature, to the end that Gods Spirit may 
 beare rule in us. 
 
 174. M. Are wee bounde to this refle but one day in 
 the weeke ? 
 
 C. Yes, continually ; fo that when we have once begun 
 to enter into it, we mufl goe on forwarde whiles our Ufe 
 lafleth. 
 
 175. M. Why is there but one day appointed to repre- 
 fent unto us a thing that dureth our whole hfe % 
 
 C. It is not neceffary that the figure doe refemble in al 
 pointes the thing it is ordeined to reprefent : it is fufiicient 
 they bee like in fome pointes. 
 
 176. M. Wherefore was the feventh day appointed 
 rather then any other ? 
 
 C. The nomber of feaven doeth fignifie perfe6lion in the 
 fcripture : wherfor the feventh day was mofte meet to fet 
 out unto us a thing that (hould flil continue : moreover it 
 putteth us in remembrance, that our fpiritual refl is but 
 begun in this life, neither fhal it be perfe6l untill we depart 
 this world. 
 
 41 
 
 Calvin's 
 Catechism. 
 
 Three con- 
 siderations 
 for the 
 Tvhich the 
 Sabbath day 
 was 
 ordeined. 
 
 The inunber 
 offoven. 
 
42 
 
 The Catechifrn of 
 
 Calvin's 
 Catechism. 
 
 We are 
 
 hotind to 
 
 praife God 
 
 conthmally 
 
 in his 
 
 workes. 
 
 As touching 
 
 politike 
 
 order for 
 
 dayes. 
 
 XXVII. 
 
 I 
 
 SON DAY. 
 
 177. M. T 1 THAT is ment by that which our Lorde 
 
 ^ ^ alleagethe here, faying that it behoveth 
 us to refl, for fo much as he hath done the fame ? 
 
 C. When God had created al his works in fix dayes, he 
 appointed the feventh to the confideration of his works. 
 And to the intent we might be the more ftirred thereto, he 
 fetteth foorth his own example unto us, becaufe there is 
 nothing fo much to be defired as to become hke unto him. 
 
 178. M. Mufl we then daily meditate the works of God? 
 or is it enough to have minde of them one day in the 
 weeke % 
 
 C. Our duetie is to bee exercifed daily therein : but for 
 our weakneffe fake there is one certaine day appointed. 
 And this is that politike order whereof I fpake. 
 
 179. M. What order then is there to be obferved that 
 day? 
 
 C. That the people come together and give diligent eare 
 to the worde of God, ufe common prayers, and make pro- 
 feffion of their faith and religion. 
 
 t8o. M. What meaneft thou by faying, that it was partly 
 ordeined for the eafe of fervants 1 
 
 C. That they which be under the power of others, 
 might be releafed fomwhat of their labour, the which thing 
 alfo ferveth to the furtherance of the commonwealth, for 
 fo much as every man hath jufl caufe to be the readier, 
 willingly to travel the other fix dayes, when they confider, 
 that they may take their refl on the feventh. 
 
 181. Af. Let us now fee howe this comman dement be- 
 longeth unto us. 
 
The CJDiJlian Religion. 
 
 C. As touching the ceremonie thereof, it is aboHfhed : 
 for wee have the accompUfliment thereof in Chrid. Col. 
 2. 1 6, 17. Rom. 6. 4. 
 
 182. M. Hovvfo^ 
 
 C. For our olde man is nowe crucified by the vertue of 
 his death ; and thorough his refurre6lion we are raifed 
 againe into a newneffe of Hfe. 
 
 183. M. What is there then in this commandement that 
 concerneth us % 
 
 C. Wee are bounde to obferve the pohtike order ap- 
 pointed in the Churche, for the hearing of Gods worde, 
 for comming together to make common prayers, and for 
 the right ufe of the Sacramentes. 
 
 184. M. And doeth the figure profit us no more ? 
 
 C. Yes verely ? for it leadeth us to the trueth of that 
 thing, whereof the Sabbath day is a figure, which is, that 
 we beeing the true members of Chrifte, ought to cease 
 from our owne workes and commit our felves wholy unto 
 Gods governance. 
 
 XXVIII. 
 
 SON DAY. 
 
 185. M. T ET us come now to the fecond table. 
 
 -'-^ C. Honour thy father and thy mother. 
 
 186. M. What doefl thou meane by this word, Hotiourl 
 C. That children ufe humble obedience towards their 
 
 father and mother, bearing a reverent minde towards them, 
 ready to affifle and aide them, and willing to doe after their 
 commandements according to their duetie. 
 
 187. M. Proceede. 
 
 C. God joyned alfo a j^romife to this commandement. 
 
 43 
 
 Calvin's 
 Catechism. 
 
 The cere- 
 moniixll 
 Sabbath is 
 ended. 
 
 The fifth 
 cojumande- 
 ment. 
 
 What hon- 
 our is due to 
 our Snperi- 
 oia's. 
 
44 
 
 The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 A long life. 
 
 Benefits of 
 this worlde 
 are promifed 
 with one 
 condition. 
 
 The pnnifJi- 
 inent of chil- 
 dren which 
 difobey their 
 parents. 
 
 faying, thai thy dayes may bee p7'olonged upon the lande 
 ivhich the Lord thy God hath giveji thee. 
 
 1 88. M. What is the meaning of this promife % 
 
 C. That God will indue them with a long life, which 
 have their father and mother in due reverence. 
 
 189. M. Howe commeth it to paffe, that God promifeth 
 man to prolong his life (as if it were a fpeciall benefite) 
 fince this Hfe prefent is fo full of miferie 1 
 
 C. Though our life bee never fo full of wretchedneffe, 
 yet it is the bleffing of God unto the faithfull, at the leafL 
 for this one caufe, that it is a token of his Fatherly favour, 
 in that he nourifheth them here and preferveth them. 
 
 190. M. May a man gather of the contrarie parte, that 
 hee, who liveth not many yeares, is accurfed of God 1 
 
 C, No, but rather it commeth to paffe many times, that 
 our Lorde taketh them fooneft of all out of this worlde 
 whom he loveth mofl dearly. 
 
 191. M. In doying thus, itfeemeth that he keepeth not 
 alwayes his promife % 
 
 C. What promife fo ever God maketh us, touching the 
 benefites of this worlde, we ought to take it with this con- 
 dition, fo far foorth as it Ihal be expedient for the health 
 of our foule : for it were a contrarie order not to have 
 chiefe regarde of the foule. 
 
 192. M. And what is to be faid of them that be dif- 
 obedient unto father and mother % 
 
 C. God will not only punifh them with everlafling paine 
 in the day of judgment, but hee will execute his vengeance 
 alfo on their bodies here in this world, either by fhortning 
 their life, either punifhing them by a fhamefuU death, or 
 fome otherwayes. 
 
 193. M. Doeth not God fpeake expreflly of the land 
 of Canaan in this promife % 
 
 C. Yes, as touchinge the Children of Ifraell : but we 
 
The Chrijlian Religion. 
 
 i 
 
 t 
 
 I rtiuft now take it in a more generall fignification, fo that in 
 fo much as the whole earth is the Lords, we ought to ac- 
 knowledge, that what countrey fo ever we doe mhabite, 
 God hath given unto us the fame for a dwelhng place. 
 
 Pfal. 24. I. & 115- 16. , ^ . • ,!,• 
 
 194. M. Is there nothing elfe to be underftood m this 
 
 commandement ? 
 
 C Though no mention be made exprefly but ot the 
 j father and mother, yet we mufl underftand in them all 
 magiarates, and fuperiours : for fo much as there is one 
 maner of confideration of them all. 
 
 195. M. What is that] 
 C Becaufe God hath given unto them preeminence : 
 
 for there is none authoritie of Parents, of Princes, or 
 
 T^Iagiarats, or MaiRers, neither any other office or title or 
 
 preeminence, but fuch as God hath ordeined. Rom. 13.1. 
 
 XXIX. 
 
 SON DAY. 
 
 196. M. O EHEARSE the fixt commandment. 
 -t^ C. Thou Jhalt not kill 
 
 197. M. Is there nothing forbidden here but open 
 
 murther? . 
 
 C. Yes verily : for confidering that it is God who giveth 
 this "in commandement, hee doeth not give us a Lawe to 
 reftraine our outwarde deeds, but principally to bridle the 
 affections of our minde. 
 
 198. M. Thy meaning is then, that there is a certame 
 kinde of murther, lying privily in the heart, the which is 
 forbidden here of God. 
 
 C. It is even fo : for hatred or rancour, and all defire 
 to doe hurt unto our neighbour, is murther before God. 
 
 Calvin's 
 Catechism. 
 
 Thefixth 
 commande- 
 ment. 
 
46 
 
 The Catechifni of 
 
 Calvin's 
 Catechism. 
 
 The feventh 
 commandc- 
 ment. 
 All zukor- 
 dome is ac- 
 airfed. 
 
 The m'lnde 
 of the Law- 
 maker is to 
 bee con- 
 fidered. 
 
 199. M. Is it enough then, if we beare no hatred nor 
 maUce towardes any man % 
 
 C. No, for in that that God condemneth hatred, it is to 
 be underflood alfo, that he requireth of us to love all men 
 unfainedly, procuring their wealth. 
 
 200. M. What is the feventh commandment 1 
 C. Thou JJialt not commit adultery. 
 
 201. M. What is the effe6t of this commandment 1 
 
 C. All whoredome is declared to be accurfed of God, 
 and therefore it behoveth us to refraine from it, except wee 
 wil provoke his wrath againfl us. 
 
 202. M. Is there none other thing required in this com- 
 mandement % 
 
 C. We mufl alwayes have regarde to the Law-maker, 
 who confidereth not onely the outwarde worke, but rather 
 the affe6lion of the hearte. 
 
 203. M. What is here more required ! 
 
 C. For fo much as our bodies and foules are the temples 
 of the holy Spirit, that we keepe them in all pureneffe, and 
 therefore we mufl not only bee chafle as touching the car- 
 nail a6te, but alfo in heart, words, and behaviour, fo that 
 there mufl be no parte in us defiled or unchafle. i Cor. 
 3. 16, 17. 2 Cor. 6. 16. 
 
 I 
 
 The eight 
 
 commande- 
 
 ment. 
 
 XXX. 
 
 SON DA Y, 
 
 M. r^ O on to the eighth commandment. 
 ^^ C. ThouJJialt not Jleale. 
 205. M. Doeth this commandement forbid only fuch 
 robberies, as be punifhed by common lawes, either doeth 
 it reach any further % 
 
 204. 
 
TJic Chrijliaji Religion. 
 
 C. This commandement reacheth unto all unlawful and 
 deceivable occupations, whereby wee plucke unto us any 
 parte of our neighbours fubflance, whether it bee by 
 violence, by fraude, or by any other means that God hath 
 not alowed by his worde. 
 
 206. M. Is it enough if a man refraine from the deed 
 doing, either is it forbidden alfo to defire any fuch thing ? 
 
 C. Wee mufte alwayes have a confideration, that God 
 was the maker of this Lawe, who for fo much as hee is a 
 Spirite, hath not only regarde to robberies that bee com- 
 mitted in deede, but he confidereth afwel our fecrete enter- 
 prises, our devifes, and purpofes, and the defires of our 
 mindes, to come by riches thorough our neighbours 
 loffe. 
 
 207. Af. What behoveth it us then to doe? 
 
 C. We are bound to doe our endevour, that everie man 
 may have his due and right. 
 
 208. jW. What is the ninth commandement ? 
 
 C. Thou JJialt 71 ot beare falfe wiiiieffe againjl thy neigh- 
 bour. 
 
 209. M. Doeth God forbid in this commandement open 
 perjurie before a judge onely : Either are we charged to 
 make no lie to the difprofit of our neighbours ? 
 
 C. Under one kinde hee giveth a generall do6lrine : 
 meaning that we may not fpeake any thing to the reproche 
 of our neighbour falfely, and we may in no wife backbite 
 him or make lies of him whereby hee might fufleine loffe 
 in his goods, or be hindered in his good name. 
 
 210. M. Wherefore doeth hee fpeake exprefly of open 
 perjuries ? 
 
 C. To the intent that we might more earneflly detefl 
 this vice of backbiting, and lying : fignifying unto us 
 withall, that who fo ever doth accuflome himself to 
 fpeak fclaunderoufly of his neighbour, or to make any 
 
 Calvin's 
 Catechism. 
 
 Of inwarde 
 t'hcjt. 
 
 The ninth 
 
 comiiiaiide- 
 
 ment. 
 
 A generall 
 doclri?te. 
 
 After cnj- 
 tomable 
 fc lander hig 
 and lying, 
 ther follow- 
 ethJJiortly 
 
48 
 
 The Catechifni of 
 
 Calvin's 
 Catechism. 
 
 open pcr- 
 jurie. 
 
 That that is 
 il to be don 
 before jjten, 
 is il to be 
 thoic^ht be- 
 fore God. 
 
 lie to his hinderance prively, he will not be afhamed 
 fhortly after, to forfweare himfelf openly. 
 
 211. M. Be fclaunderous and lying wordes forbidden 
 here alone? either bee wee alfo reflrained from all evil 
 thinking % 
 
 C. Afwell the one as the other, by the reafon which we 
 have already alleaged : For that that is evill in the doing 
 before men, is as evill to bee willed or thought before God. 
 
 212. M. Declare this in few wordes. 
 
 C. We are taught by this commandement, not to judge 
 evill, or to fpeake any words that found to the reproche 
 of others, but rather to have a good opinion of our neigh- 
 bours, and to maintaine their good fame, fo farre foorth 
 as the trueth wil beare us. 
 
 77?^ tenth 
 commande- 
 ment. 
 
 XXXI. 
 
 SON DAY, 
 
 213. M. T ET us come nowe to the lafl commande- 
 
 -^ ment. 
 C. Thou JJialt not covet thy neighbours houfe : neither 
 JJialt thou covet thy neighbours wife, nor his manfervant, 
 nor his maide, nor his oxe, nor his affe, neither anythi?tg 
 that is thy neighbours. 
 
 214. M. Seeing the whole Law is fpiritual (as thou hafl 
 faid) and for fo much as every one of the other commande- 
 ments were ordeined, afwell to corre6t the rebellious affec- 
 tions of the heart, as to governe the outwarde doings, it 
 appeareth that this commandement is fuperfluous. 
 
 C. In the other commandements God would fuppreffe 
 our will and affe6lions, but here in this hee utterly in- 
 hibiteth all evill thoughts, light motions, fudden affe6lions, 
 
The CJiriJlian Religion. 
 
 yea though we never fullie purpofe them, neither confent 
 wilHnglie to doe them. 
 
 215. M. Sayefl thou then, that the lead motion or ten- 
 tation that can enter into the thought of a faithfull man is 
 fmne, though he flrive againfl it, and will not by any 
 meanes confent unto it % 
 
 C. It is certaine that all evill thoughts and motions do 
 proceede out of our corrupt nature : wherof I conclude 
 that the lufles which doe kindle or flirre up mans heart to 
 doe amiffe, though he never confent to doe the thing, bee 
 nevertheleffe dire6lly againfl this commandement. 
 
 216. M. This is then briefly thy faying, that as evil 
 lufles, whereunto men confent and fubje6l themfelves, are 
 reproved as fmne in the former commaundements : Even 
 fo by this commaundement GOD requireth of us fuch 
 perfedion, that there may not fo much as one evill motion 
 once enter into our heartes, the which might provoke us 
 to doe amiffe. 
 
 C. Even fo I meane. 
 
 217. M. May wee nowe make a briefe fumme of the 
 whole Lawe'? 
 
 C. Very eafely : For the whole Lawe is comprehended 
 
 in thefe two pointes : the one is, That we love God with 
 
 all our hearte^ with all our foule^ and with all our whole 
 
 minde: the other is, That we love our Neighbour as our 
 
 felfe. 
 
 218. M. What is included in the love of God? 
 
 C. To love him as our God : that we acknowledge 
 and take him for our fovereine Lord, Maifler, Saviour 
 and Father : fo that hereby our duetie is to love him, to 
 feare him,'''to honour him, to put our whole truft in him, 
 and to obey him. 
 
 219. M. What doefl thou meane by thefe words : with 
 all our heart, all oicrfoule, a?td our whole mi?id? 
 
 Calvin's 
 Catechism. 
 
 Every evil 
 motion is a 
 Jinne. 
 
 The effea of 
 the ivhole 
 Law, 
 
 D 
 
50 
 
 Calvin's 
 Catechism. 
 
 To love God 
 with all our 
 hart. 
 
 The Catechifm of 
 
 C. It is, that wee love God with fuch a zeale and fer- 
 vent affection, that there may bee in us no defire, no will, 
 no thought, no indevour contrary unto his love. 
 
 Love to- 
 wards our 
 neighbours. 
 
 Who are 
 our neigh- 
 bours. 
 
 XXXII. 
 
 SON DA Y. '• 
 
 2 20. M. '\1 T^HAT is the meaning of the feconde 
 * * pointe ? 
 
 C. As we be naturally inclined to love our felves, and 
 as this affe6lion doth paffe al the reft, even fo our love 
 towards our neighbours ought in fuch fort to bear rule in 
 our hearts, that it fhould guide us altogither and fhould be 
 a line and rule, therby to order all our thoughtes and 
 deedes. 
 
 2 21. M. And whom meanefl thou, when thou fayeft our 
 neighbours ? 
 
 C. I do not only fignifie our kindred, friends, and fuch 
 other as bee of our familiar acquaintance : but fuch alfo 
 as bee ftrangers unto us, and more then that, our very 
 enemies. 
 
 2 2 2. M. Howe are we bound to them? 
 
 C. There is a bonde, whereby God hath tied all men 
 togither, which is holy, and can not bee broken by any 
 mans malice. 
 
 223. M. Then thou wilt fay, if any man hate us, that 
 commeth of himfelfe : and yet by the very order, which 
 God himfelfe hath appointed, he ceafeth not to continue 
 flill our neighbour, and wee are bound even fo to take 
 him. 
 
 C. So I meane. 
 
 224. M. Seeing the Lawe requireth fuch a perfe6t 
 
TJlc CJiriftian Religion. 
 
 \ 
 
 I 
 
 ferving of God, is not every chriflian man bound to frame 
 his life after the fame ? 
 
 C. Yes truely : but we have in us fo much weakneffe, 
 that there is no man which fully doth performe all that 
 the law requireth. 
 
 225. M. Why? doeth God therefore require of us fuch 
 an exquifite perfe6lion as we bee not able to reache unto % 
 
 C. God requireth nothing of us, but that which we are 
 bounde to do, but if we give diligence to frame our lives 
 to this rule fet forth in the Lawe, then albeit wee bee farre 
 from attayning unto the perfe6lion thereof, yet the Lord 
 will not lay to our charge our defaults. 
 
 226. M. Speakefl thou generally of all men or of the 
 faithfull onely ? 
 
 C. No man is able to begin to do the leaft point that 
 the Law requireth, untill he bee regenerat through the 
 Spirit of God. Moreover, if it were poflible to finde out 
 any man, who w^ere able to performe fome parte of that, 
 that the Lawe demandeth, it fhould not bee enough to 
 difcharge him before God : For the Lord pronounceth, 
 that whofoever doth not throughly accomplifhe every 
 point conteyned in the Law, is accurfed. Gal. 3. 10. 
 Deut. 27. 26. 
 
 XXXIII. 
 
 SONDA V. 
 
 227. M. TTEREOF wee mufl needes gather, that 
 
 the Law hath two diftin6t offices, ac- 
 cording as there be two fortes of men. 
 
 C. What elfe ? For as touching them that beleve not, 
 it fer\-eth to none other purpofe but to reprove them, and 
 to take from them all maner occafion to excufe them- 
 
 51 
 
 Calvin's 
 Catechism. 
 
 can fulfil 
 the Lxw. 
 
 To what ufe 
 the La7i) fer- 
 veth touch- 
 ing the nn- 
 faithfull. 
 
TJie Catechifm of 
 
 Calvin's 
 Catechism. 
 
 To luhat use 
 the Lain Q)'- 
 veth as 
 tone king 
 thefaithfiiU. 
 
 Obedience to 
 the Law is 
 Gods only 
 fervice, and 
 the facrifice 
 that he re- 
 qtcireth of 
 us. 
 
 felves before God : and this is that which Saint Paule 
 fpeaketh, naming it the inftmment of death and damna- 
 tion. But as touching the faithfull, it ferveth to another 
 ufe. 2 Cor. 3. 7, 9. 
 
 228. M. To what? 
 
 C. Firfl the Law maketh it knowen unto them, that 
 they can not be juflified by their workes : and fo by 
 humbling them, it doeth ftirr them to feake their falva- 
 tion in Chrifte. Secondly, wheras it requireth more then 
 is poffible for any man to do, it warneth them to pray 
 unto God, that he woulde give them ftrength, and alfo 
 doth put them daily in remembrance of their faultes, to 
 beate down their pride : Thirdly, it fer^-eth them in flead 
 of a bridle, to hold them faft in the feare of God. 
 
 229. M. Then albeit for the time of this tranfitorie life, 
 we never accomplifh the Law, yet it is not to be thought a 
 vaine thinge, that it requireth of us fuch a perfe6lion : for 
 therby it setteth up a mark unto us, to the ende that wee 
 every one, according to the grace wherewith God hath 
 indued us, might continually with fo much more fervent 
 affection walke towards it, and ftudie daily more and more 
 to come unto it. 
 
 C. So it is meant. 
 
 230. 3/. Have wee not a perfe6l rule of all righteouf- 
 neffe fet out in the Lawe % 
 
 C. Yes, fo perfe6l, that God demandeth none other 
 thing of us, then to follow it : and contrariwife, God dif- 
 alloweth and refufeth whatfoever man taketh in hand to 
 doe befides : for obedience is the onely facrifice, which 
 he requireth. i Sam. 15. 22. Jer. 7. 23. 
 
 231. Af. To what purpofe then doeth all thofe moni- 
 tions, declarations, exhortations, and commaundementes 
 ferve, whiche the Prophetes make and the Apoflles ? 
 
 C. They are nothing elfe but expofitions of the Law, 
 
TJlc CJiriftian Religion. 
 
 53 
 
 which lead us to the obedience of the Law, rather then 
 draw us from it. 
 
 232. M. Yet itfeemeth that the Lawe doth not fet out 
 every mans particular vocation. 
 
 C. Wheras the Law of God prefcribeth that we ought 
 to render unto every man that that is his due, wee may 
 right well gather therof what every mans duetie is in his 
 flate and calling : further (as we have already faid) the 
 refidue of the Scripture maketh a more particular and 
 plaine declaration of the fame : for the felfe fame thinges, 
 which God hath in few wordes comprehended in these 
 tables of his commandements, other partes 01 the Scrip- 
 ture do intreat here and there more at large. 
 
 Calvin's 
 Catpxhism. 
 
 Of Prayer. 
 
 XXXIV. 
 SON DAY. 
 
 233. AI. OEEING we have nowe fpoken fufliciently 
 
 ^ of the right ferving of God (that is to fay, 
 of obedience to his will) which is the feconde part of the 
 honour due to him, let us treate nowe alfo of the third 
 point. 
 
 C. We have faide here before, that the third maner of 
 honor which he demandeth. of us, is to call upon him, and 
 to feeke for helpe at his hande in all our needes. 
 
 234. M. Doefl thou meane, that we mufl call upon him 
 alone % 
 
 C. Yea : for he chalengeth this, as a peculiar honour 
 due unto his divine majefiie. 
 
 235. M. Since it is fo, after what forte is it lawfull for 
 us to require fuccour at mans hand \ 
 
 The third 
 pointy touch- 
 ing the true 
 honouring 
 of God, is 
 calling on 
 him in our 
 need. 
 
TJie CatecJiifni of 
 
 Calvin's 
 Catechism. 
 
 N'either 
 Ans'cls nor 
 Saine^es de- 
 parted are 
 to be called 
 iipon for 
 any help. 
 
 C. There is great difference betvveene thofe two things : 
 for we call upon the name of God, to proteft that we look 
 for no helpe but at his hand, having our whole affiance in 
 him, and in none elfe : yet in the mean time wee feeke 
 the helpe of men fo farre forth as God giveth us leave, and 
 as he hath lent them meanes to fuccour us. 
 
 236. M. Then to demande fuccour of men is nothing at 
 all contrarie to this, that we are bound to make our 
 prayer only unto God for helpe ; for fo much as we put 
 not our trufl in them, neither feek their fuccour, but fo 
 farre foorth as God hath ordeined them miniflers and be- 
 ftowers of his goods to our neceffitie and comfort. 
 
 C. Ye fay well : and in very deede, whatfoever benefite 
 we receive at any man's hand, we are bound fo to take it, 
 as if God himfelf did deliver it unto us : for the trueth is, 
 that it is he who fendeth us all thofe thinges by their 
 hands. 
 
 237. M. Is it not then our deutie, to give thankes unto 
 men for their benefites, feeing the law of nature fo 
 teacheth % 
 
 C. Yes, and it were for no more, but for that it hath 
 pleafed God to call them to fuch honour as to bee the 
 dealers and diflributers of his benefites : for God in fo 
 doing doeth binde us unto them, and will that we take the 
 fame thankfully at their handes. 
 
 238. M. It appeareth by this, that we may not call upon 
 Angels or Sain6ts departed for helpe % 
 
 C. It is certaine : for touching Sain(5ls departed, God 
 hath not appointed unto them any fuch office, as to help 
 us. And as concerning his Angels, although he doeth use 
 them as miniflers to ferve for our health, yet it is not his 
 wil that we fliould call uppon them for helpe, either have 
 our refuge unto them in time of neede. 
 
 239. M. Then whatfoever is not agreable to the order 
 
TJic CJniftian Religion. 
 
 whiche God hath fet foorth unto us, is repugnant to his 
 will. 
 
 C. I meane no leffe : for if fo bee wee bee not content 
 with that order which God hath by his word fet foortli 
 unto us, it is a mofl. certaine token of infidehtie. More- 
 over, if in fLead of feeking upon God alone for helpe in al 
 our nedes, we fhal have recourfe unto Angels or any other 
 creatures, putting any parte of our confidence in them, 
 we commit therin damnable idolatrie, by attributing to 
 them that thing which ought to be peculiarly referved 
 unto God. 
 
 XXXV. 
 
 SONDAY. 
 
 240. M. T ET us come nowe to the right maner of 
 
 ^^-^ prayer unto God. Is it enough to pray 
 with the tongue, either is a fervent minde, and earnest 
 aife6lion of the heart alfo required ? 
 
 C. The tongue is not alway neceffarie in praying : but 
 the underflanding and earnefl afife6tion are always necef- 
 farily required. 
 
 241. M. How prove you that 1 
 
 C. For fo much as God is a Spirite, he requireth alwayes 
 the hearte ; and as at all other times fo fpecially in time 
 of prayer, when wee fhewe our felves in his prefence, and 
 enter into communication with him : And thereupon he 
 maketh a reflrainte of his promife, faying, that he will bee 
 at hand to heare only all them which call upon him in 
 trueth ; contrariwife he pronoun ceth all them accurfed 
 which pray hypocritically, or without an earnefl affe6lion. 
 Psal. 145. 18. Ifa. 29. 13. 
 
 Calvin's 
 Catechism. 
 
 An evident 
 toke7i of in- 
 fidelitie. 
 
 We mnjl 
 praye with 
 an hearty 
 affcclio7t. 
 
 They are 
 cur/ed of 
 God that 
 pray with- 
 out hearty 
 affection. 
 
5< 
 
 Tlie Catechijni of 
 
 Calvin's 
 Catechism. 
 
 To pray for 
 t hinges 
 wheit we 
 feele not the 
 necejjltie 
 therof, is 
 both unpro- 
 fitable and 
 alfo offend- 
 eth God. 
 
 Gods fpirite 
 is our only 
 fchoole- 
 inafter to 
 teach MS to 
 pray. 
 
 The tongue 
 Jerveth to a 
 good ufe in 
 the 77iaking 
 
 242. M. Then all fuch prayers as be made only with 
 the mouth, be unprofitable and to no ufe % 
 
 C. They be not only unprofitable, but provoke God to 
 
 displeafure. 
 
 243. M. What maner of afiedion is required to make 
 the prayer acceptable % 
 
 C. We mufl firfl of all have fuch a feeUng of our povertie 
 and wretchedneffe, that we may perceive an earnefL vexa- 
 tion and grief of mind through the lothfomnes of finne : 
 we muft alfo have a fervent defire to obteine grace at 
 Gods hande, which defire mufl kindle our heartes, and in- 
 gender in us a fervent prayer. 
 
 244. M. Doe thefe thinges proceede of our nature % 
 either are they given unto us by the fpeciall goodneffe of 
 Godi 
 
 C God muft work therein ; for we are of our felves dull, 
 and without all luft to prayer : but the Spirite of God 
 doeth ftirre up in our heartes fuch fighes, as no tongue is 
 able to expreffe, and indueth our mindes with such a zeale, 
 and fervent affe6tion, as God requireth in prayer. Rom. 
 8. 26. Gal. 4. 6. 
 
 245. M. Doeth this do6lrine teach us, that we ought 
 not to difpofe, and flirre up our felves to prayer % 
 
 C. Nothing leffe : but rather contrariwife, fo oft as we 
 doe feele our felves cold, and not difpofed to prayer, we 
 ought to make our fuppiication unto the Lord, that it 
 would pleafe him to inflame us with his Spirite, whereby 
 we may be framed to prayer, with fuch affection of minde 
 as wee ought to do. 
 
 246. M. As touching the ufe of the tongue, doefl thou 
 not count it utterly unprofitable in making of prayers 1 
 
 C. No : for the words which the tongue uttereth, do 
 many times helpe, ftirre up and confirme the minde, fo 
 that it is not fo eafely drawen from God. Moreover, for 
 
TJie CJiriftian Religion. 
 
 fo much as the tongue is created of God for his glorie, 
 above all other members of the bodie, it is reason, that 
 the tongue bee employed by all meanes to that ufe : 
 finally the very fervent affe6lion of the heart doth many 
 times through a vehement motion, enforce the tongue to 
 fpeake though a man did not purpofe fo to doe. 
 
 247. M. Since it is as thou fayeft : to what purpofe is 
 it to praye in a language that a man doeth not underftand? 
 
 C. It is a very mocking of God, and a fuperflitious 
 hyi^ocrifie. i Cor. 14. 14. 
 
 XXXVI. 
 
 SON DAY, 
 
 248. M. ^1 THEN we make our prayers unto God, do 
 
 ^ * wee at all adventures, without fure 
 knowledge whether we fhall obteine any profite or not : 
 either ought we to be furely perfwaded that our prayers 
 will be heard : 
 
 C. We mufl have this evermore as a fure ground in all 
 our prayers, that they fhal be accepted of God, and that 
 wee fliall obtaine our requefl, fo farre foorth as it fhal be 
 expedient and neceffarie for us : whereupon S. Paule 
 fayeth, that the right invocation and praying unto God 
 proceedeth of faith. For if we have not a fure trufl in the 
 mercie of God, it is unpoffible to make our prayer unto 
 him aright. Rom. 10. 14. 
 
 249. M. What fayfL thou then of them which be in 
 doubt, whether God will heare them or not % 
 
 C. Their prayers are utterly voide, feing God hath 
 made no promise to any fuch prayers : for he fayeth, 
 Whatfoever we fliall al"ke, if we beleve, he will graunt it 
 unto us. Matth. 21. 22. Mark 11. 24. 
 
 57 
 
 Calvin's 
 Catechism. 
 
 of our 
 prayers. 
 
 To pray in 
 ajlrang 
 language is 
 a mocking 
 of God, 
 
 Prayer vmjl 
 proceede of a 
 ficre confi- 
 dence in 
 Gods pro- 
 viife. 
 
 Whofoever 
 doiiteth 
 tvheiher God 
 heai'eth his 
 prayer^ ob- 
 teineth 
 nothing. 
 
Calvin's 
 Catechism. 
 
 Three 
 t hinges 
 make tis bold 
 to ajke of 
 God. 
 \st. His 
 proi7iife. 
 id. His 
 Spii'ite. 
 
 2d. The 
 mediation of 
 Chrifl his 
 owne Sonne. 
 
 We may not 
 pray but in 
 the name of 
 ottr Saviour 
 Chrifi. 
 
 The Catechifin of 
 
 250. M. It remaineth to knowe by what meanes, and 
 by whofe Name wee may come by this fure confidence, to 
 prefent our felves before God, confidering that we are vile 
 finners and farre unworthy fo to do. 
 
 C. Firfl of al, we have promifes of God wherupon we 
 mufl flay our mindes, without having any regard of our 
 owne worthines. Secondly, if we be the children of God, 
 he doth incourage us, and pufhe us forwarde with his holy 
 Spirite, to come to him familiarly as to our father : and 
 that we fhould not be afraide to come before his glorious 
 Majeflie (although we be but as poor wormes of the earth, 
 and moft wretched finners) he hath given unto us our 
 Lord Jefus to be our Mediatour, to the intent that we by 
 the meane of his merites, having recourfe unto God, 
 might have an affured trufl to finde grace. Psal. 50. 15. 
 & 91. 15. & 145. 18. Ifa. 65. I. Jer. 29. 12. Joel 
 
 2. 12, 13. Matth. 6. 6. Rom. 8. 26. 
 
 251. M. Doeft thou meane it thus, that we may not call 
 upon God by prayer, unleffe it be done in the name of our 
 Saviour Chrifl % 
 
 C. Yea : for we have an expreffe commandement fo to 
 do : and in fo doing we have a fure promife, that through 
 his interceffion all our requefls fhall be granted unto us. 
 I Tim. 2. 5. Heb. 4. 14, 16. i John 2. i. 
 
 252. M. Is it not then afoolifh prefumption to prefent 
 our felves boldly before God : fince wee have Chrifl for 
 our Advocate, and fet him before us, to the end that God 
 may for his fake accept both us and our prayers % 
 
 C. No verely, for we make our prayers, as it were, by 
 his owne mouth, for fo much as he him felfe openeth the 
 way for us, and maketh our prayers to be heard, yea and 
 entreateth alfo continually for us. John 14. 13, 14. Eph. 
 
 3. 12. I John 2. I. 
 
TJie Chiiftian Religion. 
 
 XXXVII. 
 SON DAY. 
 
 253. J/". T ET us treat nowe of the fubftance of our 
 
 -'— ' prayers. Is it lawfull for us to pray for 
 all things that we fantafie, either is there a certaine rule 
 to praye % 
 
 C. If we fhould followe our own fantafie in making our 
 prayers, they fhould be very ill framed. For we are fo 
 blinded that we are not able to judge what is mete to be 
 prayed for : moreover, al our defires are fo inordinate, that 
 it is expedient for us to bridle them. 
 
 254. M. What is then to be done % 
 
 C. We mufl learn of God what is mete to be prayed for, 
 ifeeing he alone knoweth what is neceffarie for us, and that 
 he leadeth us, as it were by the hand, fo that wee our own 
 felves doe nothing but followe. 
 
 255. Af. What infLru6tion hath he given us for prayer ? 
 C. He hath taught us fufficiently, howe and wherefore to 
 
 pray, throughout the whole fcripture, but to the intent to 
 bring us to one certeine and fure marke, he hath fet forth 
 unto us one maner of prayer wherein he hath briefly com- 
 prehended all fuch points as be meete or lawfull for us to 
 demande. Matth. 6. 9, &c. Luke 11. 2, &c. 
 
 256. M. Rehearfe that forme of prayer. 
 
 C. It is the very fame that our Lorde Jefus taught his 
 difciples to pray. For when they afked of him howe they 
 Ihould pray, he anfwered that they fhould fay on this 
 wife : 
 
 Oiir Father which aft in heave7i, halowed bee thy name: 
 thy kingdome cofne : Thy will bee done in earth as it is in 
 heaven : Give us this day our dayly bread: and forgive us 
 
 Calvin's 
 Catechism. 
 
 We may not 
 frame oicr 
 prayers ac- 
 cording to 
 07 1 r ozvne 
 fantafie; hit 
 as Gods 
 worde 
 teacheth us, 
 and his holy 
 Spirite di- 
 refteth us. 
 
 The faith- 
 full pj-ayer 
 which him- 
 felfe taught 
 
 us. 
 
Calvin's 
 Catechism. 
 
 * oxjinnes. 
 
 The droifion 
 of the Lords 
 prayer. 
 
 our * deltes, even as we forgive our deiters: and lead us not 
 into ientation but deliver us frotn evil. For t/wie is the 
 kingdome, and the power ^ and the gloriefor ever. So be it. 
 
 257. AT. For the more eafie underftanding hereof, tell 
 me how many articles be conteined herein. 
 
 C. Six : whereof the firfl three do concerne the glorie 
 of God, without any confideration of our felves : The other 
 three touche us properly and concerne our wealth and 
 profit. 
 
 258. M. Why then, ought we to defire anything of God, 
 that bringeth no maner of commoditie unto our felves 1 
 
 C. This is true, that God of his infinite goodneffe doeth 
 difpofe and order all thinges in fuch forte, that nothing 
 can turn to the glorie of his Name, which is not alfo pro- 
 fitable unto us : fo that when his Name is fan6tified and 
 honored, he maketh it redounde to our fan6lification : and 
 when his kingdome commeth, we are after a forte par- 
 takers thereof. Yet notwithfLanding our duetie is at fuch 
 a time as we afke thefe thinges, to have onlie regarde to 
 his honour, without any confideration to our felves, or to 
 our own commoditie or profit. 
 
 259. M. By thy faying then, though thefe three firft 
 petitions are greatly profitable to us, yet we may not make 
 them for any other purpofe but onely to defire to have 
 God honored ? 
 
 C. It is even fo : and likewife, albeit the three laft 
 requefles be ordeined to pray for things expedient and 
 neceffarie for us, yet even in them also we ought mofl 
 earneflly to feeke Gods honor, fo that it muft be the 
 chiefe end and marke wherto all our wifhinges and defires 
 mufl be dire 61 ed. 
 
TJic CJu'iftian Religion. 
 
 XXXVIII. 
 SON DAY. 
 
 260. AT. T ET us come now to the expofition of it, 
 
 -"-^ and before that we proceede any further, 
 wherefore is God named here our Father, rather then by 
 fome other name % 
 
 C. Since in time of prayer fpecially we ought to have a 
 fledfafl affurance of Gods favour, in our confciences, it 
 pleafeth God to be called of us by a name which foundeth 
 nothing but all fweeteneffe, bountie and mercifulnes, 
 thereby to drive away al doubtfulnes and feare, and to 
 make us conceive a bolde courage to come familiarly into 
 his prefence. 
 
 261. M. May wee then come boldly and familiarly unto 
 God, even as a childe may unto his father ? 
 
 C. Yea, and with a great deale more affured confidence 
 to obtaine whatfoever we fhal defire : for if wee being evil, 
 can not chufe but give unto our children bread and meate 
 when they afke it, how much leffe can our heavenly 
 Father refufe to give us fuch things as we have need of, 
 fmce he is not only good, but the very foveraine goodneffe 
 it felfe ? Matth. 7. 9, 10, 11. 
 
 262. M. May we not prove fufficiently by this, that God 
 is named our father, the fame thing which we affirmed 
 touching Chrifle, that our prayers ought to be grounded 
 upon fure trufl in his merits and interceffion % 
 
 C. Yes certainly : for God doth acknowledge us none 
 othenvife to be his children, but onely in fo much as wee 
 bee the members of his Sonne Chrifle. 
 
 263. M. Wherefore doeft thou not rather call God thy 
 Father, then our Father, as it were in common ? 
 
 Calvin's 
 Catechism. 
 
 In what 
 fcnfe we call 
 God father. 
 
TJie CatecJdfm of 
 
 Calvin's 
 Catechism. 
 
 Why we call 
 him our 
 Father. 
 
 C. Every faithful man may right well call God his 
 Father particularly, but in this form of prayer our Saviour 
 Chrift doth teach us to pray in common, that we might 
 remember thereby the duetie and charitie which wee owe 
 to our neighbours in our prayers, and to monifh us, not to 
 care only for our felves. 
 
 264. M. What meaneth this claufe, Which art in heaven'^ 
 C. It is afmuch to faye, as to name him high, mightie, 
 
 and incomprehenfible. 
 
 265. M. To what purpofe ferveth that"? 
 
 C. That when we call upon him by prayer, wee might 
 learne to lift up our mindes, and to withdraw our imagina- 
 tion from thinking anie thing of him worldlie or earthlie, 
 and that we fhuld not meafure him by our flefhlie judge- 
 ment, and fo make him fubje6l to our will or appetite, but 
 rather that we might with all humbleneffe of mind, honour 
 his excellent majeflie, and alfo that wee might have occa- 
 fion to put fo much the more our trufl affuredly in him, 
 confidering that he is Lord and Maifter of all. 
 
 XXXIX. 
 
 Thefirjl 
 petition. 
 In what 
 fenfe %ve 
 wiJJi the 
 Jetting 
 foorth of 
 Gods glorte. 
 
 SON DA V. 
 
 266. M. 1\ /T AKE an expofition of the firfl petition ? 
 
 ^ ^ C. The Name of God is his honour 
 and renoune, wherby he is fan6lified and praifed among 
 men : therefore we defire tliat his glorie may bee advanced 
 above all thinges, and every where. 
 
 267. M. Doeft thou meane that his glorie may either 
 encreafe or diminifh ? 
 
 C. No verely, in it felfe : but the meaning hereof is, that 
 it may be knowen as it ought to bee ; and thit all the 
 
TJie CJiriJlian Religion. 
 
 workes which God doth, may appeare unto men to be 
 glorious even as they bee in very deede, fo that he might 
 by all meanes bee magnified. 
 
 268. M. What doefl thou meane in the fecond requefl 
 by the kijigdome of God ! 
 
 C. This kingdome confifleth principally in tvvo points : 
 that is to fay, firft in that he governeth his ele6l through his 
 holy Spirit : and againe in that he deflroyeth the wicked, 
 which wil not become fubje6ls to his kingdome, to the 
 ende that it may evidently appear that there is no power 
 able to withfland his power. 
 
 269. M. What underflandefl thou in praying that this 
 kingdome may cornel 
 
 C. That it would pleafe God from day to day to increafe 
 the number of his faithful flocke, that he would continually 
 more and more beflow the giftes of his holy Spirite among 
 them, untill the time come, when they fhall be fully replen- 
 ifhed : that hee would alfo caufe the light of his trueth 
 more and more to fhine, and that he would in fuch wife 
 make his juftice to be knowen, that the divel and his king- 
 dome of darkneffe may come to utter confufion, and that 
 all wickedneffe may bee cleane abolifhed and rooted out. 
 
 270. M. Is not this requeft performed daily? 
 
 C. It is partly fulfilled : yet wee defire that it may be 
 continually increafed, and advanced, unto fuch time as it 
 fhall come to full perfe6lion, which thing fhal be at the 
 day of judgement, what time God alone flial be magnified, 
 and al creatures fhal be abafed and fubje6t unto his 
 Majeflie, and fo he fhal be all in all thinges. i Cor. 
 
 15- 
 
 28. 
 
 Calvin's 
 Catechism. 
 
 The fecond 
 pctitio7t. 
 
 Wfierem the 
 
 kingdome 0/ 
 
 God con- 
 fijleth. 
 
 The king- 
 dome of 
 Chriji. 
 
 The perfect 
 fate of 
 Chrifis 
 kingdome. 
 
TJie Catecliifm of 
 
 Calvin's 
 Catechism. 
 
 XL. 
 
 The third 
 requej}, 
 touching the 
 acco7npliJJi- 
 ment of 
 Gods will. 
 
 Regenera- 
 tion. 
 
 Howe Gods 
 7vill is done 
 in heaven. 
 
 SON DAY. 
 
 271. J/". TN what fenfe prayefl thou that Gods will 
 
 -*- 7Jtay be done 1 
 C. That all creatures may bee fubje6l to him and obey 
 him, in fuch forte, that whatfoever is done, may be plea- 
 faunt to him. 
 
 272. M. Doeft thou meane then, that nothing may bee 
 done contrary unto his will ? 
 
 C. Our requefl is not onely that he would bring all 
 thinges to paffe as he hath appointed by his unfearchable 
 counfell ; but that he woulde beare down all rebellion, fo 
 that all wils may obey his will onely. 
 
 273. M. In fo doing, do wee not utterly refufe our own 
 wills ? 
 
 C. Yes utterly: and wee pray not onely that he would 
 bring to nought fuch defires as be againft his will, but that 
 he would alfo create in us newe mindes, and new heartes, 
 that our own wil being fet aparte, his Spirit may work 
 fuch a will in us as may be in all pointes agreeable unto 
 him. 
 
 274. M. Wherefore putteft thou unto it, Li earth as it 
 is ill heavejt ? 
 
 C. Becaufe the Angels which be his heavenly creatures, 
 fludie nothing but to pleas him without any motion to 
 the contrarie, wee defire that the like may bee done in 
 the earth, and that all men may be framed unto a like 
 willing obedience. 
 
TJic CJitiJliaii Religion. 
 
 XLI. 
 
 SON DA Y. 
 
 275. M. /'^OME nowe to the feconde parte, What 
 
 ^^ doeil thou meane by the daily bi'ead 
 which thou alkefl % 
 
 C. That worde conteyneth all thinges whereof we have 
 neede in this prefent life, not onely as touching meate, 
 drinke, and clothes, but all maner of thinges that God 
 knoweth to be expedient for us in this world, whereby we 
 may have the fruition of his benefites in quietneffe. 
 
 276. AT. Why beggefl thou of God thy daily nourifh- 
 ment, fince hee hath given a charge unto all men to get 
 their living with the labour of their handes 1 
 
 C. Albeit we are commanded to labour for our living, 
 yet all our labour, diligence, and provifion that we can 
 make, is not able to procure us a living ; but the onely 
 bleflmg of God upon our hands and travell, which prof- 
 pereth the things we goe about in his Name. Moreover 
 this is to be confidered, that it is not meate or drinke that 
 nourifheth us, (notwithflanding we be commanded to 
 make provifion for thcfe thinges) but the power of God 
 mainteineth our life, and we use them onely as inftru- 
 mentes. 
 
 277. M. Why calleft thou it oiir breade, fmce we defire 
 that it may be given us li 
 
 C. That commeth of the onely bountifulneffe of God, 
 whofe pleafure it was to name it ours, albeit it is nothing 
 at all due unto us : and againe by this worde, we are put 
 in remembrance not to defire another mans bread, but 
 that onely which we Ihall come by, by honefl and lawful! 
 meanes, agreeable to Gods ordinance. 
 
 65 
 
 Calvin's 
 Catechism. 
 
 The foiirtk 
 petition. 
 
 What is 
 nient by our 
 daylie breads 
 
 God mtijl 
 blcjfe our 
 labors. . 
 
Calvin's 
 Catechism. 
 
 Wherefore 
 %ve call it 
 daylie bread. 
 
 The Catechifni of 
 
 278. M. Why fayefl thou, this day, and daily'? 
 
 C. Thefe two wordes doe teach us to be contented, and 
 not to wifh more then is fufficient for our neceffitie. 
 
 279. M. Seeing this is a common prayer belonging in- 
 differently unto all men, howe is it that the riche (who 
 have provided aboundance of goods for a long time) may 
 make this petition for one day % 
 
 C. All men both riche and poore mufl underflande, that 
 what goods fo ever they have, they can nothing profit 
 them, but fo far forth as it pleafeth God to give them the 
 ufe thereof, fo that when we have plentie, yet we have 
 nothing, unles he of his goodneffe give us alfo the fruition 
 and ufe -of the fame. 
 
 XLII. 
 
 Thefifth 
 petition. 
 
 There is 
 noJte fo holy 
 that hath 
 not need to 
 ajke God 
 forgivenejfe 
 of his ftnnes 
 or dettes. 
 
 SON DA Y, 
 
 280. M. ^1 THAT is conteined in the fift requefl? 
 
 ^ ^ C. That it would pleafe God to for- 
 
 give us our dettes ? 
 
 281. M. Is there any man living fo jufl, that needeth not 
 make this requeft ? 
 
 C No furely : for our Lord Jefus prefcribed this forme 
 of prayer to his Apoflles for the behoof of his whole 
 Church : fo then whofoever woulde exempt himfelfe from 
 this, refufeth to bee of the companie of Chrifles flocke : 
 and in very deed the fcriptures doe plainly teflifie, that the 
 mofl perfe6l man that is, if he would alleadge one point 
 to juflifie him felfe thereby before God, fhould bee found 
 faultie in a thoufand- : it is meete therefore that everie man 
 have a recourfe continually unto Gods mercie. Job 9. 2, 3, 
 
 2 8-2. M. After what fort thinkefl thou that our fins be 
 pardoned us 1 
 
TJic CJiriftian Religion. 
 
 C. Even as the wordes of Chrifl doe found : for as 
 much as our finnes be as dettes, wherby we are holden 
 fafl bound under the daunger of everlafling damnation, 
 wee make fuppHcation unto God, that he would of his 
 meere goodness pardon them. 
 
 283. M. Thou meanefl then, that we obtayne forgive- 
 neffe of our finnes, by the free mercy of God onely ? 
 
 C. Yea : for we can by no meanes make amends for 
 the leaft fauU that we have committed, if God did not ufe 
 his bountiful liberalitie towards us, by forgiving them 
 freely every one. 
 
 284. M. What profit commeth to us by that, that we 
 are pardoned of our finnes 1 
 
 C. By this meanes, wee are as acceptable unto God, as 
 if we were juft and innocent, and alfo our confciences be 
 furely perfwaded of his Fatherly love towards us, whereby 
 we attayne to everlafling life and felicitie. 
 
 285. M. WTien thou makefl thy prayer, that hee would 
 pardon us our dettes^ even as wee pardon our detters^ doefl 
 thou meane hereby that we deferve to have our finnes for- 
 given in that that we forgive other men their faultes % 
 
 C. No verely : for by that meanes we fhould not have 
 pardon of our finnes freelie, neyther fhould the remiffion 
 of them be fufficiently grounded upon the fatisfa6tion, 
 which was made in the death of Chrifl, as it ought to be : 
 but in that wee forget the wrongs done unto us, we follow 
 his example in gentlenes and meekneffe. And now to de- 
 clare that we are his children, he hath given us this as a 
 badge to bee knowen by, and to certifie our felves that 
 wee are fo. On the other parte alfo he doth us to wit, 
 that we may looke for nothing of him but extremitie and 
 rigour, if wee bee not ready to pardon, and fhewe favour 
 unto them which be in faulte towards us. 
 
 286. M. Thou meanefl then, that God here refufeth to 
 
 (>7 
 
 Calvin's 
 Catechism. 
 
 Here by 
 deltcs are 
 nient fuuies. 
 
 In what 
 fort our fins 
 are for- 
 
 given. 
 
 The fruit of 
 remiffion of 
 finnes. 
 
 Onrfins 
 bee pardoned 
 freely. 
 
6S 
 
 The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 IVhome God 
 refjifeth to 
 co7int 'as his 
 children. 
 
 take them for his children, which can not forget wrongs 
 committed againft them : and that they fhould not thinke 
 themfelves to be partakers of the heavenly forgiveneffe. 
 
 C. Yea verely : and alfo to the end that all men might 
 have knowledge, that the felf fame meafure, which they 
 meate unto other, fhal be payed unto them again. 
 Matth. 7. 2. 
 
 XLIII. 
 
 Thefixth 
 petition. 
 
 SON DA Y. 
 
 287. M. A irHAT is the next petition '? 
 
 * '^ C. Leade us not into tejitatiofi, but 
 
 deliver us from evill. 
 
 288. M. Makell thou but one requeft of this ? 
 
 C. No, for the feconde parte doeth expound the tirfl. 
 
 289. M. What is the fu.bflance of this petition? 
 
 C. Wee defire that God doe not fuffer us to fal to 
 wickedneffe, neither permit us to be overcome of the 
 devil, nor to be led with the naughty luftes of our flefh 
 which continually war againft us : but that he would give 
 unto us power to withfland them, holding us up with his 
 hande, and keeping us alwayes in his favegarde, to be our 
 prote6lour and guide. Rom. 7. 24. Gal. 5. 17. i Cor. 
 10. 13. 
 
 290. M. By what meanes is this brought to paffe 1 
 
 C. What time God doeth guide us by his holy Spirite, 
 thereby caufmg us to love goodneffe, and to hate evill, to 
 feeke after righteoufneffe, and to flee from fmne : for by 
 his holy Spirite wee overcome the devill, fmne and the 
 flefh. 
 
 291. M. Hath every man need thus to be guided? 
 
 C. Yea every man ; for the devill watcheth continually 
 
TJlc CJiriJlian Religion. 
 
 for us, even as a roaring Lion, ready to devour us : and 
 we on the other i)art be fo feeble and fraile, that he 
 would out of hand overcome us, if God did not both 
 flrengthen us, and give us the vi6torie. i Pet. 5. 8. 
 
 292. M. What fignifieth this worde, tentationl 
 
 C. The wihe guiles and fubtill affaultes of the devill, 
 wherewith hee affaulteth us : forafmuch as we are naturally 
 apt to be deceived, yea ready to deceive our felves, and 
 our will is wholy bent to do evill, and no whit to doe good. 
 Gen. 6. 5. & 8. 21. 
 
 293. M. But wherefore requirefl thou of God, that he 
 doe mi lead ns into ientaiion, fmce that it is an office be- 
 longing peculiarly to the devill % 
 
 C. God of his infinite mercie doth preferve his faithful, 
 not fuffering the devil to leade them out of the way, 
 neither permitting that sin have the upperhand of them : 
 fo likewife hee doeth not onely give up, caR off and with- 
 draw his grace from fuch as he wil punifh, but alfo he de- 
 livreth them to the devil, committing them to his tyrannic : 
 he ftriketh them with blindnes, and giveth them up into 
 reprobate mindes, that they become utterly fclaves unto 
 fmne, and fubjed to all tentations. 
 
 294. M. What meaneth the claufe which followeth, 
 For unto thee belongeth the kingdome, and the power and the 
 glorie for ever 1 
 
 C. It putteth us again in remembrance, that our prayers 
 be grounded uppon God and his almightie power and 
 goodneffe, and not in anie thing that is in us, fince we of 
 our felves bee unworthie once to open our mouthes to 
 call uppon him : againe we are taught hereby to conclude 
 all our prayers in the prayfing of his power and goodneffe. 
 
 Calvin's 
 Catechism. 
 
 What is 
 tentation. 
 
70 
 
 The CatccJiifm of 
 
 Calvin's 
 Catechism. 
 
 XLIV. 
 
 The foiirth 
 khide of 
 honour due 
 to God, 
 
 SON DA y. 
 
 295. J/". T S it not lawful for us to afke any other peti- 
 
 ^ tion or thing, then is here rehearfed % 
 C. Albeit wee are not forbidden to ufe other wordes, 
 and to frame them alfo after another forte, yet there can 
 no prayer be acceptable unto God, unleffe it be in effe6t 
 and fenfe framed, after this, which is unto us, as it were, 
 a perfe6t rule wherby to pray as we ought to doe. 
 
 296. M. It feemeth now convenient time to come to 
 the fourth point touching the honour due unto God ? 
 
 C. We have faid already, that it confifleth in acknow- 
 ledging with the heart, and in confeffing with the mouth, 
 that God is the authour of all goodneffe, that thereby we 
 may honor him. 
 
 297. M. Hath God fet foorth no rule to teache us howe 
 we fhould doe this 1 
 
 C. All examples in the Scripture of prayfing and thankef- 
 giving, ought to be- as rules unto us. 
 
 298. M. Is there nothing conteined in the Lordes 
 prayer touching this matter 1 
 
 C. Yes, for in that we pray that his Name may be glori- 
 fied, we defire alfo that al his works may be feene (accord- 
 ing as they be in deede) excellent and prayfe worthy : in 
 fuch forte that if he punifh us, we may thereby praife the 
 uprightneffe of his judgement : if he pardon our faultes, 
 wee may thereby have occafion to magnifie his mercie : 
 when he performeth his promife, we may acknowledge 
 him to be the infallible trueth : brieflie, wee require that 
 there be nothing at all done wherein the brightneffe 
 of his glorie bee not fhewed forth unto us : and this 
 
The CJiiiJlian Religion. 
 
 71 
 
 is to give unto him the laude and prayfe of all good- 
 neffe. 
 
 299. M. What conclufion may wee gather of all that 
 we have hitherto fpoken % 
 
 C. We may well conclude of this the faying of Chrift, 
 That this is life everlafling, to knowe the verie living God, 
 and him whom he hath sent our Saviour Chrifl : to knowe 
 him, I fay, to the ende to render due honour unto him, 
 that therby he may become unto us, not only a Lord and 
 Maifler, but alfo a Father and Saviour : whereby alfo wee 
 on the other parte may bee his fervantes, his children, and 
 a people wholy confecrated to his glorie. John 17. 3. 
 Matth. I. 21. 
 
 Calvin's 
 Catechism. 
 
 What ezier- 
 lajling life 
 
 IS. 
 
 Of the Word. 
 
 XLV. 
 
 SON DAY. 
 
 300. M. "\ 1 THAT is the meanes to come by a flate 
 
 ^^ fo excellent % 
 C. Hee hath for the fame purpofe left with us his holy 
 word, which is unto us as it were an entrie into the king- 
 dome of heaven. 
 
 301. M. Where fhall we feeke for this his word % 
 C. It is conteined in the holy Scripture. 
 
 302. M. How muflwe ufe thisworde, to have this pro- 
 fit by it % 
 
 C. AVe muft receyve it, beeing perfecftly perfwaded 
 thereof in our confcience as of an undoubted truth fent 
 down from heaven, fubmitting our felves unto it with due 
 obedience, loving it heartily with a fervent and un- 
 fained affe6lion : having it fo printed in our heartes 
 
 Everla/iing 
 life is off red 
 and pi'e- 
 fenfed unto 
 ns by Gods 
 worde. 
 
Calvin's 
 Catechism. 
 
 We nnijl 
 give diligent 
 labor to 
 Icarnc Gods 
 worde. 
 
 Pajloitrs or' 
 Minijlcj's in 
 the church 
 are necef- 
 farie. 
 
 The CatecJiifm of 
 
 that we may follow it, and conforme our lives wholy 
 
 unto it. 
 
 303. M. Doe all thefe things lie in our power? 
 
 C. No, not one of them all : but God worketh them in 
 our heartes in this wife by his holy Spirite. 
 
 304. M. Is it not required of our parte, that we take 
 paine, and doe our diligence both to heare and to reade 
 this do6trine, which is fet foorth unto us % 
 
 C. Yes doubtleffe, and firfle it is requifite that every 
 man privately in his own houfe give himfelf to the ftiidie 
 of this word : but principally every man is bound to haunt 
 dulie all Sermons made in the Congregation of Chrift, 
 where this word is expounded. 
 
 305. M. Thinkefl thou then that it is not eno«gh that 
 every man doe give diligence to reade Gods word in his own 
 houfe, unleffe they come alfo together to heare it preached 
 openly ? 
 
 C. I think it neceffary, if God of his goodneffe doe pro- 
 vide fuch meanes that we may heare it openly. 
 
 306. M. What is the reafon % 
 
 C. Becaufe our Saviour hath fet and eflablifhed this 
 order in his Church, not to the end that two or three only 
 fhould obferve it, but as a generall order for all men : and 
 he hath likewife declared that this is the only way to builde 
 his Church and to preferve the fame, let us therefore every 
 one be content to have recourfe to this rule, and not be- 
 come wifer than our Maifter. Eph. 4. 11, 12. 
 
 307. Af. Is it then an thing neceffary to have Paftors 
 and Minifters in the Churche ? 
 
 C. Yea very neceffarie : and at their mouthes men 
 are bound to receive the worde of the Lord with all 
 humble obedience : fo that whofoever doeth fet light 
 of them, and regardeth not to hear their fayinges, 
 they contemn alfo Jefus Chrifl, and divide them- 
 
felves from the fellow^fhippe of his flocke. Matth. lo. 40. 
 Luke 10. 16. 
 
 308. M. Is it fufficieiit that wee have bene once in- 
 flructed by their meanes, either elfe mufl we hear their 
 doctrine continually '? 
 
 C. It is nothing if a man begin well, unleffe he continue 
 flill in the fame : for we mufl keepe us in Chrifles fchoole, 
 and continue flill his fcholers unto the end : and for that 
 caufe he hath ordeined Minifters in the Church to teach 
 us continuallie in his Name. 
 
 Of tJie Sacraments. 
 XLVL 
 
 SON DA Y. 
 
 309- 
 
 M. TS there none other meane befides his worde, 
 -■- whereby God fheweth himfelfe unto us 1 
 C. God hath joyned the Sacramentes with the preaching 
 of his worde. 
 
 310. M. What is a Sacrament? 
 
 C. A Sacrament is an outward token of Gods favour, 
 which by a vifible figne doeth reprefent unto us fpiritual 
 things, to the end that Gods promifes might take the more 
 deepe roote in our hearts, and that we might fo much the 
 more furely give credite unto them. 
 
 311. M. What? is this poffible, that a vifible and a ma- 
 terial figne fliould have fuch vertue to certifie our con- 
 fcience % 
 
 C. No, not of it felfe, but God hath ordeined it for fuch 
 an ende. 
 
 312. M. Since it is the proper office of Gods holy 
 Spirit, to feale and print the promifes of God in our 
 
 Calvin's 
 Catechism. 
 
 Of Sacra- 
 ments. 
 
Calvin's 
 Catechism. 
 
 The differ- 
 ence between 
 Gods Spirit 
 and his Sh- 
 craments. 
 
 The Sacra- 
 ments were 
 ordeined to 
 helpe our 
 infirm itie. 
 
 heartes, how canst thou attribute or give this propertie 
 unto the Sacramentes % 
 
 C. There is a great difference betweene the one and the 
 other : For Gods Spirit is he alone, who in very deed is 
 able to touche and moove our hearts, to illuminate our 
 mindes, and to affure our confciences, in fuch forte that 
 all thefe ought to be accounted his onely workes, fo that 
 the whole prayfe and glorie hereof ought to be given unto 
 him onely : NotwithfLanding, it hath pleafed our Lord 
 to ufe his Sacraments as fecond infLruments therof, ac- 
 cording as it femed good unto him, without diminifhing 
 any point of the vertue of his fpirit. 
 
 313. M. Thou meanefl then, that the efficacie of the 
 Sacraments doeth not confifle in the vifible figne, but 
 wholly in the working of the Spirite of God 1 
 
 C. I meane even fo : accordinge as it is Gods pleafure 
 to worke by meanes by him ordeined, without any deroga- 
 tion thereby to his glorious power. 
 
 314. M. What moved God to inflitute fuch inflruments 
 or meanes? 
 
 C. He ordeined them to help and comfort our weake- 
 neffe : for if we were of a fpiritual nature, as the Angels 
 are, then we were apt to confider God and his manifolde 
 graces after a fpirituall maner alfo ; but for afmuch as wee 
 are clogged with earthly bodies, it was needefull for us, 
 that God did inflitute fenfible fignes, to reprefent unto 
 us fpirituall and heavenly thinges : for otherwife we could 
 not comprehend them. Moreover it is neceffarie for us, 
 that all our fenfes bee exercifed in his holy promifes, that 
 we might be the better flablifhed in the fame. 
 
XLVII. 
 
 SON DAY. 
 
 315. M. O INCE God hath ordeined his Sacraments 
 ^^ for our necefl'itie, it were a point of arro- 
 
 gancie and prefumption, to thinke that they might be af- 
 well left off, as ufed % 
 
 C. Ye fay trueth : fo that whofoever doth wilHngly 
 forbeare the ufe of them, efleeming them as things more 
 then needeth, he diflionoreth Jefus Chrifl, he refufeth his 
 grace, and doeth qiienche his holy Spirit. 
 
 316. M, But what affurance of Gods grace bee the 
 Sacramentes able to give, feeing both the godly and wicked 
 do receive them 1 
 
 C. Albeit the infideles and wicked doe make the grace 
 (which is prefented unto them by the Sacramentes) of none 
 effe6t, yet it followeth not that their office and propertie 
 is fuch. 
 
 317. M. How, and when is it that the Sacramentes 
 have their effe6l 1 
 
 C. When a man receiveth them in faith, feking only in 
 them Chrifl and his grace. 
 
 318. M. What meanefl thou by faying that wee may 
 feeke nothing elfe but Chrifl in them 1 
 
 C. I fignifie thereby, that we may not occupy our 
 mindes in confidering the outward fignes, as though wee 
 would feeke our falvation in them : neither may we imagine 
 that there is any peculiar vertue inclofed in them, but con- 
 trariwife doe take the figne for an ayde to lead us flraight 
 to Chrift, and to feeke in him falvation and all our felicite. 
 
 319. M. If faith then be required in the miniflration of 
 them, how are they given unto us to flrengthen us in the 
 faith, and to affure us of Gods promifes 1 
 
 Calvin's 
 Catechism. 
 
 The Sacra- 
 ments are 
 7tece0arie. 
 
 When the 
 Sacraments 
 doe take 
 their effedl. 
 
 Haive Chrijl 
 ought to be 
 foght in his 
 Sacraments. 
 
Calvin's 
 Catechism. 
 
 The Sacra- 
 vients be 
 means to 
 noiirili our 
 faith. 
 
 Gods chil- 
 dren ate not 
 fully perfedl 
 in this life. 
 
 C. It is not enough that faith be once begun in us for a 
 time, but it muft flill be nourifhed and mainteined, fo that 
 it may grow daily, and be increafed in us. For the nour- 
 ifliment, ftrength, and increafe thereof, God hath given us 
 the facraments, the which thing S. Paul declareth, faying, 
 that the ufe of them is to feale the promifes of God in our 
 heartes. Rom. 4. ii. 
 
 320. AI. But is not this a token of infidelitie, when wee 
 doe not beleeve the promifes of God unleffe they bee con- 
 firmed unto us by fome vifible figne, as an ayde joyned 
 unto them % 
 
 C. It is a token of a weake faith, and yet the faith of 
 all the children of God is fuch; notwithflanding they, 
 ceafe not therefore to bee faithfull, albeit they have not 
 as yet attained unto the perfe<5lion therof For fo long as 
 we live in this world, there abideth continually certeine 
 remnants of unbeleefe in our flefli : and therefore we muft 
 endevour by all meanes continually to profite and increafe 
 in faith. 
 
 XLVIII. 
 
 Ilozue many 
 Sacraments 
 there be. 
 
 Of Bap- 
 tifme. 
 
 SON DAY. 
 
 321. M. TT OW many Sacramentcs bee there in the 
 
 -^ Church of Chrifti 
 C. There be but two, which be common unto all men, 
 and which Chrifl himfelfe ordeined for the faithfull. 
 
 322. M. What be they? 
 
 C. Baptifme and the holy Supper. 
 
 323. M. In what points doe they agree, and wherin 
 differ they, the one from the other % 
 
 C. Baptifme is unto us an entry into the Church : for 
 it witneffeth unto us, that where as wee were before flran- 
 
TJie Clu'ijtimi Religion. 
 
 gers from God, he doeth now receive us into his familie. 
 The Supper of the Lorde is a teflimony unto us, that God 
 will nourifli and refrefli us with foode, even as a good 
 maifler of an houfe fludieth to fuftaine and feed fuch as 
 bee of his houHiold. 
 
 324. M. To the end that we may underfland them both 
 fo much the better, let us confider them aparte one after 
 another. Firfle, what is the fignification of Baptifme % 
 
 C It flandeth in two pointes : Firft, our Lord repre- 
 fenteth unto us herein the remiffion of our fmnes : fecondly 
 our regeneration. Mark i. 4. Rom. 6. 3. Eph. 5. 26. 
 Tit. 3. 5. 
 
 XLIX. 
 
 SON DAY. 
 
 325- 
 
 M. ^"\ rHAT fimilitude hath water with thofe 
 * ^ things, that it may reprefent them % 
 C. Firft the remiffion of fmnes is a maner of wafhing, 
 wherby our foules are clenfed from their filthineffe, even 
 as the filth of our bodie is wafhed away by water. 
 
 326. M. What fayefl thou of regeneration ? 
 
 C. Becaufe the beginning of our regeneration flandeth 
 in the mortification of our nature, and the end that we be- 
 come newe creatures through the Spirite of God, there- 
 fore the water is powred upon the head to fignifie that we 
 are dead or buried, and that in fuch fort, that our rifing 
 againe into a new life is therwithall figured, in that, that 
 the powring of the water is but a thing of a very fliort con- 
 tinuance, and not ordained that wee fhould be drowned 
 thereby. 
 
 327. Af. Thou meanefl not that the water is the wafli- 
 ing of our foules ? 
 
 Calvin's 
 Catechism. 
 
 T/ie Supper. 
 
 The fignifi- 
 cation of 
 Baptfmc. 
 
 The niyfie- 
 rie of the 
 zuiiter in 
 Baptifme. 
 
 Wherefore 
 the water is 
 pozured on 
 the head. 
 
The Catechifm of 
 
 Calvin's 
 Catechism. 
 
 The zvater 
 /s not a 
 bare figtie : 
 
 The pro- 
 mijfe is 
 joyned to it. 
 
 Wherhy 
 wee are 
 renewed in 
 Spirit. 
 
 C. No : for that belongeth to the blood of our Saviour 
 Chrifle alone, which was fhed that all our filth might be 
 wiped away, and that we might bee counted pure and 
 without fpot even before God : The which thing then 
 taketh efife6l in us, what time our confciences be fprinkled 
 therwith by Gods holy Spirit, but the Sacrament doth 
 teflifie and declare it unto us. i John i. 7. i Pet. 3. 21. 
 
 328. M. Meaneft thou then that the water flandeth in 
 none other flead unto us but as a figure % 
 
 C. It is fuch a figure as hath the veritie joyned unto it: 
 for God keepeth his promife and deceiveth no man : 
 wherfore it is certaine, that remiffion of finnes, and new- 
 neffe of life is oftred to us in Baptifme, and that we receive 
 the fame there. 
 
 329. M. Is this grace receyved indifferently of all men? 
 C. No : For divers through their wickedneffe, caufe it 
 
 to fland them in no flead : Nevertheleffe the Sacrament 
 loofeth not his propertie, albeit that none feele the com- 
 fort thereof, but onely the faithful!. 
 
 330. M. What thing is that, whereby our regeneration 
 is wrought in us ? 
 
 C. By the death and refurre6lion of our Saviour Chrifl: 
 For his death flandeth in this flead unto us, that by it our 
 olde Adam is crucified, and our fmfull nature is, as it were, 
 buried : So that it beareth no more rule in us. As touch- 
 ing the newneffe of life which is to be obedient to Gods 
 will, that we obtaine by his refurre6lion. 
 
 331. M. Howe doe wee obteyne this grace in Baptifme? 
 C. Becaufe we are there clothed with Chrifl, and 
 
 indued with his holy Spirit, if fo be that we make not our 
 felves unworthy of his promifes, which be there given 
 unto us. 
 
 332. M. As touching our parte, what is the right ufeof 
 Baptifme ? 
 
C. The right ufe thereof flandeth in faith and repent- 
 ance : that is, in that we be fure that we have our con- 
 fciences clenfed in the blood of Chrifl : and in that wee 
 both feele in our felves, and make it knowen to others by 
 our Workes, that his Spirit abideth in us, to mortifie our 
 affe6tions, and fo to make us ready to doe the will of 
 God. 
 
 Calvin's 
 Catechism. 
 
 11 Jierin the 
 right ujin^ 
 ofBaptifm. 
 Jiandeth. 
 
 L. 
 
 J , SON DAY. 
 
 "r 
 
 ^^2)' ^' ^EEING all this is required in the right 
 ^-^ ufing of Baptifme, how is it that little 
 children bee baptized % 
 
 C. I did not meane that faith and repentance ought 
 alwayes to goe before the miniflration of this Sacrament ; 
 for that is onely requifit in them that be of age and dif- 
 cretion : fo that it is fufficient, if the lille children fhew 
 foorth the fruits of Baptifme, when they are come to fuffi- 
 cient age to knowe it. 
 
 334. Af. How wilt thou prove, that there is no incon- 
 venience in this doing 1 
 
 C. For in like maner Circumcifion was a Sacrament of 
 repentance, as Mofes and the Prophets doe witneffe ; and 
 alfo a Sacrament of faith, as Sain 61 Paule teacheth : and 
 yet God did not debarre litle children from the receiving 
 of the fame. Deut. 10. 15. & 30. 6. Jer. 4. 4. Rom. 
 4. II. 
 
 335. M. No : but art thou able to prove fufficiently 
 that there is as good reafon that they fhould be re- 
 ceived to Baptifme, as that the other fliould bee circum- 
 cifed ? 
 
 C. Yea : for the fame promifes which God did make 
 
 The Bap- 
 tifme of in- 
 fantes. 
 
 The pro- 
 
Calvin's 
 Catechism. 
 
 viifes whiche 
 were made 
 to the yewes 
 only, are 
 now offered 
 to all men. 
 
 in time pafl to his people of Ifrael, are now extended unto 
 all coaftes of the worlde. 
 
 336. M. And followeth it therefore, that we muft ufe 
 alfo the figne % 
 
 C. Yea, if wee will confider the thing effe6lually : for 
 Chrifte hath not made us partakers of that grace, which 
 belonged in time pafl to the children of Ifraell, to the 
 intent he woulde in us diminifli or obfcure it ; but rather 
 to fliewe foorth his goodneffe more evidently, and in 
 greater aboundance. 
 
 337. M. DoefL thou count then, that if we did denie 
 Baptifme to litle children, the grace of God fhould be 
 diminiflied by the comming of Chrift ? 
 
 C. Yea furely : for we fhould be by that rneanes deflitute 
 of the expreffe figne of Gods bountifull mercie towardes 
 our children, the which thing they that were under the 
 Lawe, had : And in very deede this thing ferveth highly 
 to our comfort, and to the flablifliing of the promife, 
 which hath bene made unto us from the beginning. 
 
 338. M. Thy mind is then, that for afmuch as it pleafed 
 God in old time to declare him felf to bee the Saviour, 
 yea of litle children, and that he thought it alfo good to 
 feale his favourable promifes in their bodies by an out- 
 ward Sacrament, that therefore it is very good reafon, that 
 there be no leffe tokens of affurance after ChrifLes comming, 
 fmce the felf fame promife continueth flill, and is more 
 openly uttered afwell by word as deede. 
 
 C. Yea : and moreover it feemeth a thing worthy of 
 notable reprehenfion, if men would doe fo much wrong 
 unto children, as to denie them the figne, which is a thinge 
 of leffe price, fmce the vertue and fubflance of Baptifme 
 belongeth unto them, which is of much higher eftimation. 
 
 339. M. For what confideration ought we to baptize 
 litle children ? 
 
TJic CJirijtian Religion. 
 
 C. In token that they are inheriters of the blefling of 
 God, which is promifed to the feede of the faithfull, that 
 when they come to age, they fhould be in{lru(Sted what 
 the meaning of Baptifme is, to profite them felves thereby. 
 
 LI. 
 
 SON DA Y. 
 
 340. M. T ET us now fpeake of the Supper : and 
 
 ^-^ firfl, what is the fignification thereof? 
 C. Our Lorde did ordeine it to put us in affurance, that 
 by the diRribution of his bodie and blood our foules are 
 nourifhed in the hope of hfe everlafLing. 
 
 341. M. Why is it that our Lord reprefenteth unto us 
 his bodie by the bread, and his blood by the wine ? 
 
 C. To fignifie unto us, that what propertie the bread 
 hath towards our bodies, that is, to feed and fufleine them 
 in this tranfitorie life ; the felfe fame propertie alfo his 
 body hath touching our foules, that is, to nouritli them 
 fpiritually. And in like maner as the wine doth ftrengthen, 
 comfort and rejoyce man; even fo his blood is our full 
 joy, our comfort and fpirituall (Irength. 
 
 342. M. Doeft thou meane, that we mufl bee in deede 
 partakers of the bodie and blood of the Lord % 
 
 C. I meane fo, for fmce the whole trufl and affurance 
 of our falvation doeth confifl in the obedience whiche he 
 hath performed unto God his Father (in that, that God 
 doeth accept and take it as if it were ours) we must 
 firfl poffeffe him, feing that his benefites do not be- 
 long unto us, untill he have firfl given him felfe 
 unto us. 
 
 343. M. "Why 1 did not Chrifl. give him felfe unto us 
 what time he gave him felfe to be crucified, that therby 
 
 81 
 
 Calvin's 
 Catechism. 
 
 To what 
 ptirpofe 
 children are 
 baptifed. 
 
 Of the 
 Lordes 
 Supper. 
 
 Chrijle 
 offereth to 
 lis his body 
 by the bred 
 and his 
 bloodt by the 
 wine. 
 
 The only 
 stay of our 
 tnifl. 
 
Calvin's 
 Catechism 
 
 After tvhat 
 Jort ive re- 
 ceive Chriji. 
 
 we might be brought into the favor of God his Father, 
 and bee dehvered from damnation % 
 
 C. Yes : but that doth not fuffice, unleffe we doe receive 
 him with all, in fuch fort as we may feele in our con- 
 fciences the fruite and efficacie of his death and paffion. 
 
 344. M. Is not faith the ready meanes to receive 
 Chrift by? 
 
 C. No doubt : and not onely, in that we beleve that he 
 died and rofe againe to deliver us from everlafting death, 
 and to procure us alfo everlafting life ; but alfo by that he 
 dwelleth in us, and is joyned with us as the head with his 
 members, to the end to make us partakers by the force of 
 this joyning together. 
 
 LIL 
 
 SONDAV. j 
 
 345. M. TT AVE wee Chrifl joyned unto us by none 
 
 other meanes then by his Supper? 
 C. Yes : for we receive Chrifle with the fruition of his 
 benefites, by the preaching of the Gofpell, as Sain6l Paule 
 witneffeth, in that our Lord Jefus doeth promife us therein, 
 that wee are bone of his bones, and flefh of his flefh : and 
 again, that he is the bread of life, which came downe from 
 heaven to nourifh our foule : and in another place, that 
 wee are one with him, even as he him felfe is one with his 
 Father, and fuch like, i Cor. i. 9. Eph. 5. 30. John 
 6. 35, 41. & 17, 21. 
 
 346. Jkf. What is there more to be had in the Sacra- 
 ment? or to what ufe doeth it ferve us befides? 
 
 C. This is the difference, that this our joyning together 
 is more evidently, and plenteoufly fet foorth unto us : for 
 albeit our Saviour Chrifl bee in very deed exhibited to us, 
 
TJie Chriftian Religion. 
 
 83 
 
 both by Baptifme, and by the preaching of his word, yet 
 that is but in a part, as it were, and not fully. 
 
 347. M. What is it then briefly, that we have by this 
 figne of bread ? 
 
 C. That the bodie of our Lorde Jefus, for fo much as 
 it was once offered up for us in facrifice, ta bring us into 
 Gods favour, is novve given unto us, to affure us that wee 
 are partakers of this reconciliation. 
 
 348. AT. And what have we by the figne of wine ? 
 
 C. It affureth us, that as our Lord Jefus did flied his 
 blood once on the croffe, for a price and fatisfaclion of 
 all our fumes ; even fo he now giveth it unto our foule to 
 drink, whereby we fhould not doubte to receive the frute 
 and benefite thereof. 
 
 349. M. By thefe thine anfweres, I gather that the 
 Lords Supper doth dire6l us to the death and paffion of 
 our Saviour Chrift, to the intent that we may be partakers 
 of the vertue thereof. 
 
 C It doeth- fo : for even then the onely and everlaRing 
 facrifice was offered up for our redemption. Wherefore 
 there remaineth nowe nothinge elfe, but that we fliauld 
 have the frutes thereof. 
 
 350. M. The Supper then, was it not ordeined to offer 
 up the bodie and blood of our Saviour to God his Father % 
 
 C. No, for there is none but he alone unto whom that 
 office belongeth, for fo much as he is the everlafling 
 PriefL. But the charge that he hath given unto us, is that 
 we doe receive his bodie, and not offer it. Heb. 7. 11, 21. 
 & 9. 12, 14, 28. Matth. 26. 26.. 
 
 Calvin's 
 Catechism. 
 
 What doth 
 the figne of 
 bread teach 
 
 us. 
 
 What i$ fig- 
 nified to us 
 by the luine. 
 
 The Lords 
 Supper is 
 not a facri- 
 fice propitia- 
 tory. 
 
 Chrifl alone 
 is the cver- 
 lafling 
 Priejl. 
 
Calvin's 
 Catechism. 
 
 The prde'm- 
 ingof two 
 fignes ivas 
 for otcr 
 weahteffe. 
 
 How we 
 receive 
 Chrijl in 
 the Supper. 
 
 The Catechifm of 
 
 LIII. 
 
 SONDA Y. 
 
 351. M. Al mEREFORE be there two figns insti- 
 
 ^^ tuted? 
 C. Our Lorde did tliat to helpe our infirmitie, fignifying 
 that he afwell the drinke as the meate of our foule, to the 
 end wee might bee content to feeke our nourifhment fully 
 and wholly in him, and no where elfe. 
 
 352. M. Doeth the fecond figne, which is the cup, be- 
 long indifferently unto all men % 
 
 C. Yea, and tliat by the commandment of our Saviour 
 Chrifl, contrary whereunto we may in no wife doe. 
 
 353. M. Receive we in the Supper only the tokens of 
 the things afore rehearfed, either are they effectually in 
 deed there given unto us % 
 
 C. For fo much as our Saviour Chrifl is the trueth 
 it felfe, it is moft certaine, that the promifes which he 
 made at the Supper, bee there in deede accomplifhed, and 
 that which is figured by the fignes is truely perfonned : fo 
 then according as he there made promife, and as the fignes 
 doe reprefent, there is no doubt but he maketh us par- 
 takers of his very fubflance, to make us alfo to grow into 
 one life with him. 
 
 354. M. How may this be done, feeing the body of 
 our Saviour Chrifl is in heaven, and wee are here as pil- 
 grimes on the earth 1 
 
 *C Verely it commeth to paffe by the wondrous and 
 unfearchable working of his Spirite, who joyneth eafely 
 together things being farre a funder in place. 
 
 355. Af. Then his bodie is not prefently included in the 
 bread, neither his blood conteined within the cup 1 
 
The CJiriJtian Religion. 
 
 85 
 
 C. No, but cleane contrariwife : If we will have the 
 fubflance of the Sacrament, we mufl lift up our heartes 
 into heaven, where our Saviour Chrifl is in the glorie of 
 his Father, from whence we have fure hope, that he will 
 come for our redemption ; and therefore we may not 
 fearch him in thefe corruptible elements. 
 
 356. M. So then thy judgment is, that there be two 
 thinges in this Sacrament : The fubflance of bread and 
 wine, which wee fee with the eye, touch with our hande, 
 and tafle with our mouth : And alfo Chrifl, by whom our 
 foules are inwardly nouriflied. 
 
 C. You fay trueth : and in fuch forte we have therwith 
 alfo a fure token, and, as it were, a pleadge of the rifmge 
 againe of our bodies, in fo much as they are already made 
 partakers of the figne of life. 
 
 Calvin's 
 Catechism. 
 
 What is to 
 be done if 
 wee will re- 
 ceive the 
 fubjlance of 
 the Sacra- 
 ment. 
 
 Pleadgts of 
 our reficr- 
 re(flion. 
 
 LIV. 
 
 SON DA V. 
 
 357. M. T T OW ought this Sacrament to be ufed? 
 
 C. Sain6l Paule teacheth the right 
 maner of the ufing thereof : Which is, that every man 
 examine him felfe before that he come unto it. i Cor. 
 1 1. 28. 
 
 358. Af. Wherein ought a man to examine him felfe? 
 C. He mufl confider whether he be a true member of 
 
 Chrift. 
 
 359. Af. Wherby may a man have fure knowledge 
 thereof? 
 
 C. If he have true faith and repentance, and doe love 
 his neighbour with an unfained love, not keeping in his 
 heart any rancour, hatred, or debate. 
 
 Thefnre 
 tokens of a 
 true Chrif- 
 tian. 
 
Calvin's 
 Catechism. 
 
 Hcnu is it 
 that 7vee re- 
 ceive the 
 Supper 
 often times, 
 though zvee 
 may bee 
 hut once 
 baptized. 
 
 360. M. But is it requifite to have a perfecSl faith and 
 perfe6t love? 
 
 C. We muft needes have both founde, right, and not 
 counterfaited : But to fpeake of fuch a perfe6tion, as unto 
 which nothing can be added, it can not be found in man : 
 Alfo this Supper had bene a thing ordeined in vaine, if 
 none were meete to come to it, unleffe he were throughly 
 perfe6t. ^ 
 
 361. M. By this faying, our imperfe6lion doth no whit 
 hinder us from comming thereunto % 
 
 C. Rather contrariwife, it fliould fland us in no (lead, 
 if wee were not unperfe6]; : for it is an helpe and fuccour 
 againft our infirmitie. 
 
 362. M, Doe thefe two Sacraments ferve to none other 
 ende, but to fupport and bear up our imperfection ? 
 
 C. Yes, they are also fignes and badges of our profef- 
 fion, that is to fay, by them we protefl openly that we are 
 the people of God, and make open profeffion of our 
 Chriflian Religion. 
 
 363. M. What fliall we then judge of him that refufeth 
 to ufe them ? 
 
 C. Wee ought not to count him a Chriflian man : For 
 in fo doing he refufeth to confeffe him felfe to be a Chriflian, 
 and what elfe but as it were covertly to refufe Chrifl. 
 
 364. M. Is it enough to receive them both once onely 
 in our life 1 
 
 C. Baptifme was ordeined to be receyved but once : 
 Wherefore it is not lawfull to bee baptized againe : but it 
 is otherwife to be thought of the Supper. 
 
 365. M. What is the reafon thereof? 
 
 C. By Baptifme God doeth bring and receive us into 
 his Churche : And when he hath once received us, he de- 
 clareth alfo to us by the Supper, that he will feede us 
 continually. 
 
The ChriJliaJi Religion. 
 
 LV. 
 
 SONDA V. 
 
 366. M. 'T^O whom belongeth the mmiaration of 
 
 -L Baptifme, and of the Lordes Supper. 
 a Unto them who have the charge to preach openly 
 in the Church : for the preaching of Gods worde, and the 
 miniRration of the Sacramentes be things jointly belong- 
 ing to one kind of office. 
 
 367. M. Is there not a proofe to bee brought for this 
 
 out of the Scripture ? 
 
 C. Our Lord giveth fpeciall charge to his Apostles, afwel 
 to baptize as to preach : and as touching the Supper, he 
 giveth them injundion to follow his example ; now he did 
 the part of a minifter in that he gave it to others. Matth. 
 28. 19. Luke 22. 19. I Cor. 11. 23, &c. 
 
 ■ 368. M. The paftors, who be the miniflers of the Sacra- 
 mentes, ought they to receive indiff'erently every one that 
 
 commeth ? 
 
 C. As touching Baptifme, for as much as there bee 
 none in our time baptized but little children, there ought 
 to bee no choife ufed ; but as concerning the Supper, the 
 Minifter muft refufe to give it to them that bee utterlie 
 unworthie. 
 
 369. M. Wherefore? 
 
 C. Becaufe that otherwife the Supper of the Lord ihould 
 be defiled and difhonored. 
 
 370. M. But yet our Lord admitted Judas to the holy 
 Supper, notwithftanding his wickednes. 
 
 C. Yea: for his wickedneffe was hitherto hid: and 
 albeit our Lord knew it right well, yet was it not notorious 
 and knowen unto men. 
 
 Calvin's 
 Catechism. 
 
 To whom 
 the mini- 
 Jlration of 
 the Sacra- 
 ments doe 
 belong. 
 
 Who ought 
 to hejliut 
 out from the 
 Supper. 
 
 Wherefore 
 Judas was 
 admitted. 
 
88 
 
 Calvin's 
 
 Catechism. 
 
 The Catechifm of the CJiriJtian Religion. 
 
 371. M. What way is to be ufed then towards the hypo- 
 crites % 
 
 C. The Miniiler ought not to exclude and (hut them 
 out as unworthy, but he mufl tarie untill it Ihall pleafe 
 God to make their clofe wickedneffe knowen. 
 
 372. M. What if he him felfe know, or if he be prively 
 advertifed of any fuch 1 
 
 C. That is not a fufficient caufe for him to deny them 
 the Supper, unles he have the thing tried by fufficient 
 proofe, and therwith the judgement of the Church. 
 
 373. M. Is it then meete to have a pohtike order 
 touching this matter 1 
 
 C. What elfe % If the congregation be well ordred, 
 there mufl be certaine appointed to watch, and take dili- 
 gent heede for fuch open crimes as may bee committed : 
 And they having authoritie, ought in the name of the 
 whole Churche to inhibit fuch as be by no meanes meete, 
 neither can be partakers thereof without the difhonour of 
 God, and the offence of the faithfull. 
 
 The end of the injli'itflion 
 of children in the 
 fayth. 
 
Azotes, 
 
 -0- 
 
 The reprint here made of" Calvin is from Dunlop's Confeffions, but 
 compared with the early Englifli edition. Dunlop mentions that his 
 reprint was from a copy printed in 1600, "compared with two other 
 copies, and with the French and Latin Catechifms of the French 
 Church." 
 
 I throw together here a few notes as to pafTages where the Englifh 
 tranflation has not done juftice to Calvin. On the whole, that tranfla- 
 tion is faithful, but in fome places too paraphraflic. 
 
 Q. I, p. 5. Q2.Win\\2i'B, (\n\Y>^y Qui s huniaiia; zntce praciptnis eji JiJi is ; 
 whence the firft queftion of our Shorter Catechifm, What is the chief 
 end of man ? 
 
 Q- 3> P- 5- "chief felicitie." Latin, summwn bomim. 
 
 Q- Si P- 5- "not to live in the knowledge of God." Latin, Deo 
 non vivere. 
 
 Q. II, p. 6. "shew his power." Latin, potentiam exerat. "Ufe 
 his mercifull goodneffe. " Latin, qtmm bonus fit ojlendat. 
 
 Q. 19, p. 8. "spread upon all creatures." 'LdXm, per ot?inia dif- 
 fufam. 
 
 Q. 20, p. 8. "no inconvenience." Latin, nihil abfurdi. 
 
 Q. 22, p. 8. " the everlafling Word. " IjsXm^ qui et fapientia epis ejl. 
 
 Q. 24, p. 9. "so then by (according to) thy faying." Latin, Itaque 
 non otiofam Dei potentiam fingis. 
 
 Q. 29, p. 10. " In their daunger." 'LdXm, Eorum libidini expo/itos. 
 The expreffion is a common one, both in the Englifh and Scotch 
 works of this period, meaning in their power, or expofed to danger 
 from being in their power.— 6t'^ Jamie/on' s ScottiJJi Di(ft. and Halli- 
 -weWs Did. of Archaic Words. It will be remembered that the tranf- 
 
 Calvin's 
 Catechism. 
 
Calvin's 
 Catechism. 
 
 lation of the Catechifm is by an Englifhman, not a Scotchman. Some 
 of the fpelUngs, and a few of the expreffions, are altered flightly from 
 the original Englifli edition; but fubflantially the "Calvin's Cate- 
 chifm " of the Scotch Reformation is the fame with that of the Eng- 
 lifh. And we may here add that " Nowell's Catechifm" of the 
 Church of England is bafed on Calvin's, and is, many parts, a copy 
 of it. Yet fome writers are given to fay that the flandards of the 
 Church of England are not Calviniftic. 
 
 Q. 31, p. II. "themeane." Latin, modus, manner, or method. 
 
 Q. 39, p. 12. " chiefe ambaffador." 
 terpretem. 
 
 Q- 43, P 
 Q. 48, p, 
 
 Latin, Patris legahim et in- 
 
 13. 
 
 14. 
 
 "fellowes." Latin, Collegas in Sacerdotio. 
 This queflion in the Latin does not come in till after 
 the 54th, where it feems out of place. 
 
 Q. 51, p. 15. "convenient." Latin, neceffe. 
 
 Q. 57, p. 16. "to take upon him our person." Latin, quo vicem 
 nojirani fiibii'et. " To " means ' ' in order that. " ' ' Perfon ' ' is ufed in 
 the claffical fenfe oi perfona ; as Milton, 
 
 . . . " What was thy part 
 And jpsrson, hadst thou known thyself aright." 
 
 — Par. Lost, x. 155. 
 
 Calvin's word vice?}z is very exa6l, indicating yi/<5/?//«//^;z — taking our 
 place and circumflances. It is the root oi vicarius ; and it is interefl- 
 ing to find Quintilian ufing fuch expreffions as mors vicaria, opera 
 vicarm, pcena vicaria, fervitus vicaria. See Stephen'' s Thefauriis on 
 the word. 
 
 Q. 61, p. 17. "fulfill us." Latin, quo nos fua benedidlione per 
 funderet. 
 
 Q. 70. p. 19. "a glaive." Latin, let kalis gladius. "Glaive," or 
 "gleave," or "gleve," is given by Skinner in his Etymologicon as de- 
 rived {xom. gladius ; by others, as from the ^xiixiix glaif, a reaping- 
 hook. Spenser speaks of the " Phrygian glaves." The power of the 
 Church was called glaive fpirituel. 
 
 Q. 74, p. 21. "sure gage." Latin, certum pignus. 
 
 Q. 77, p. 21. "our Advocate to make anfwere for us." Latin, In- 
 tercejfor et patronus. 
 
 Q. 93, p. 24, "body and fellowlhip of them that beleve." Latin, 
 corpus et focietas fidelium. 
 
 Q. 94, p. 24. "all Chrifts doings prove there is a Church." Latin, 
 /lie enim unus ejl omniimi affedlus ut fct ecclefia. This is the one refult 
 of all to produce a church. 
 
Notes, 
 
 Q. 99, p. 26. " untill it be altogether cowpled. " Latin, nee titi- 
 qiiatn vitiotwn reliqitiis paiitiis piirgabitur^ doiicc Chri/lo, suo eapiti, 
 a quo fanclificahir^ ad ple/iitm ad/ucreat. The EngHfh tranflator has 
 not fully brought out Calvin's meaning in the above. 
 
 Q. 100, p. 26. "sure tokens." Latin, indiciis notifqiie. 
 
 Q. 100, p. 26. "the which cannot be perfe(flly difcerned by our 
 fenfes. " Latin, Ea aiUeni nee eerniUir perpetuo oeulis, nee fignis difeer- 
 nitur. 
 
 Q. 103, p. 26. "suflaining the paine. " Latin, pocnam /olvendo. 
 It would appear that " paine" is ufed as equivalent to pcena, punifh- 
 ment. 
 
 Q. 105, p. 27. "fecles. " 'LdXm, fadlionilms. 
 
 Q. 116, p. 30. " fo difp roved. " Latin, itafordent. 
 
 Q. ^37, p. 34. We fubjoin a clofe tranflation of the original, as the 
 old tranflation is not very exacl; : — " For, when he calls h\m{Q\[ Jeho- 
 vah ( " everlafting " is the old rendering, as all French tranflators of 
 the Bible give I'eternel), he vindicates to himfelf the right and autho- 
 rity of commanding. Then in order that he may win us to his law, he 
 adds that he is our God ; for thefe words are equivalent to his calling 
 himfelf our Saviour. Seeing then that he counts us worthy of fuch 
 kindnefs, it is right that we, in our turn Ihould fhew ourfelves an 
 obedient people." 
 
 .Q. 144, p. 35. "making of images." Latin, ne aliqtice pingantur 
 aut fcidpantiir wiagines ; referring to pidlures and ftatues of men. 
 
 Q. 150, p. 36. "goefoorth." Ldiiin, perga/mis ; let us go on. 
 
 Q. 162, p. 39. " to pafTe lightlie of it." Latin, eonteniptui habere. 
 This is the old ufe of "pafs," to regard or think, which we fometimes 
 find in Shakefpeare. 
 
 Q. 171, p. 41. "comely order to bee ufed in the Church." Latin, 
 politia ecclejiajtica. This word politia occurs feveral times, as in Q. 
 178, 179, 183. 
 
 Q. 172, p. 41. "ceafe to doe our own works," Latin, a pro- 
 priis operibus feriaimir, an expreflive word denoting holiday and 
 feftival. 
 
 Q. 191, p. 44. "in doying thus." Latin, y?r agettdo. One might 
 fuppofe doying a mifprint for doing ; but it is printed thus in the old 
 Englifh edition ; and Halliwell cites Ritfon for doyt as equivalent to 
 doth. 
 
 Q. 199, p. 46. "underfland," = underflood = underflanded; very 
 often ufed thus in old Englifli. 
 
 Q. 222, p. 50. "any man's malice." Latin, nullius pravitate 
 
 Calvin's 
 Catechism. 
 
92 
 
 Notes. 
 
 Calvin's 
 Catechism. 
 
 aboleri poteji, i.e. no wickednefs or unworthinefs in the objedl can 
 break this bond, or make it lefs our duty to love, for this bond is 
 facrofaiKfliim et inviolabile. This meaning comes out in the next 
 queflion, where the following claufe occurs in the Latin, after the words 
 "even fo to take him," qtdajlet inviolabilis Dei ordo^ quo hcec inter nos 
 conjtmdlio fanctita ejl. 
 
 Q. 225, p. 51. "exquifite perfedlion." Latin, earn perf eel ioitem. 
 
 Q. 225, p. 51, The fecond "but" ought to begin a new fentence. 
 
 Q. 241, p. 55. There is. nothing in the original about " reflrainte ; " 
 it is fimply, non ni/i iis pollicetur. 
 
 Q. 237, p. 54. "Yes, and it were for no more." This is the old 
 ufe of "and" (fometimes "an") for "if." The full fentence would 
 run thus : "Yes ; audit would be fo were it for no more." "And" 
 is ufed for " if," because the claufe is elliptical. 
 
 Q. 243, p. 56. "peixeave an earnefl vexation." Latin, genejrt. 
 Perceave feems a miftake for coficeave. 
 
 Q. 245, p. 56. The Latin here is much more explicit and expreffive : 
 eone /pe(flat hcec dodlrina, tct refides et quodammodo ofcitantes niotum 
 fpiritus expeclenius., nee fe qui/que at orandum foUicitet. 
 
 Q. 276, p. 65. "but the onely bleffmg," ought to be "onely the 
 bleffmg " ; but the words run as above in all editions. 
 
 Q. 279, p. 66. *■' for one day." Latin, in diem, every day, or day 
 by day. 
 
 ^. 298, p. 70. " shewed forth unto us. " \j3X\\\ ad eum glorifican- 
 duni nos excitet. 
 
 Q. 307, p. 72. "An thing"; fo the Scotch editions, for " ane 
 thing." In the Englifh it is "a thing." 
 
 Q' 334? P- 79- " i^o inconvenience." Latin, nihil ahftirdi. In- 
 convenience is evidently ufed in the Latin 'fenfe of unfuitablenefs, 
 incongruity, abfurdity. 
 
 Q. 340, p. 81. "the diftribution, " &e. Latin, communicatione. 
 Q. 343, p. 82. " with all," the old Englilh word for " likewife," as 
 in A(fls 25. 27. 
 
 Q. 347, p. 83. " partakers of this reconciliation/' &e. Latin, 2it 
 certe/ciamus reconciiiationem ad nos pertinere. 
 Q. 368, p. 87. " to our foule." Latin, 7iobis. 
 Q' 373> P- S8. "A politike order." Latin, gulm'nationis ordo. 
 
93 
 
 The Maner to examine Children, 
 before they be admitted to the 
 Supper of the Lord. 
 
 The Little 
 Catechism. 
 
 1. Minister. T N whom doefl thou beleeve 1 
 Childe. ^ I beleeve in God the Father, and in 
 
 Jefus Chrifl his Sonne, and in the holy Ghofl, and looke 
 to be faved by none other meanes. 
 
 2. M. The Father, the Sonne, and the holy Ghofl, be 
 j they any more then one God ? 
 
 C. No, although they be diilindl in perfons. 
 
 3. M. What is the effeft of thy faith % 
 C. That God the Father of our Lorde Jefus Chrifl, 
 
 (and fo by him of us all) is the beginning and principal 
 caufe of all thinges, the which he governeth in fuch forte 
 that nothing can bee done without his ordinance and 
 providence. Next, that Jefus Chrifl his Son came downe 
 into this world, and accomplifhed all thinges, which were 
 neceffarie for our Salvation : And afcended into heaven, 
 where he fitteth at the right hand of the Father, that is, 
 that he hath all power in heaven and in earth ; and fhall 
 come againe from thence to judge the whole world. Fur- 
 
94 
 
 The Catcchifm of 
 
 The Little 
 Catechism. 
 
 thermore that the holy Ghoft is very God, becaufe he is 
 the vertue and power of God, and printeth in our heartes 
 the promifes made unto us in Jefus Chrift. And finally 
 that the Church is fan6tified, and delivered from their 
 finnes through the mercies of God, and fhall after this life 
 rife again to life everlafling. 
 
 4. M. Muft we ferve God according as hee hath com- 
 manded, or elfe as mens traditions teache us % 
 
 C. We muft ferve him as he hath taught us by his word 
 and commandements, and not according to the com- 
 mandements of men. 
 
 5. M. Canfl thou keepe Gods commandements of thy 
 felfe % 
 
 C. No verely. 
 
 6. M. Who then doeth l^eepe and fulfill them in thee % 
 C. The holy Ghoft. 
 
 7. M. When God then giveth thee his holy Ghoft, canfl 
 thou perfe6tly obferve them? 
 
 C. No, not fo. 
 
 8. M. Why? God doeth curfe and reje6l all fuch as 
 doe not in every point fulfill his commandements. 
 
 C. It is true. 
 
 9. M. By what means then fhalt thou be faved, and de- 
 livered from the curfe of God 1 
 
 C. By the death and paffion 'of our Lord Jefus 
 Chria. 
 
 10. M. Howe fo? 
 
 C. For becaufe that by his death he hath reftored us to 
 life, and reconciled us to God our Father. 
 
 11. M. To whom doeft thou make thy prayers? 
 
 C. I pray to God in the name of our Lord Jefus ChriR 
 our Advocate and Mediatour, referringe all my prayers to 
 that fcope, which Chrifl our Saviour hath left us a mofl 
 fufiicient and abfolute rule. 
 
The CJiriJliaii Religion. 
 
 12. M. Howe many Sacramentes are there in Chrifles 
 Church % 
 
 C. Two : Baptifme and the Lordes Supper. 
 
 13. M. What is meant by Baptifme ? 
 
 C. Firfl it fignifieth that we have forgiveneffe of our 
 fmnes by the blood of Chrifl. Secondly it fetteth before 
 our eyes our regeneration or new fpirituall birth. 
 
 14. M. What fignifieth the Supper of the Lord? 
 
 C. That by the fpirituall eating and drinking of the body 
 and blood of our Lord Jesus Christ, our foules are 
 nouriHied unto life everlafling. 
 
 15. Af. What doe the bread and wine reprefent in the 
 Lordes Supper 1 
 
 C. That as our bodies are nourifhed therwith, fo our 
 foules are fufteined, and nourifhed with the vertue of 
 Chrifles body and blood : not that they are enclofed in the 
 bread and wine, but wee roufl feeke ChriRe in heaven and 
 in the glorie of God his Father. 
 
 16. M. By what meanes may wee atteyne unto him 
 there % 
 
 C. By faith, w^hich Gods Spirit worketh in our heartes, 
 affuring us of Gods promifes made to us in his holy 
 Gofpell. 
 
 The Little 
 Catechism. 
 
 NOT E. 
 
 The above Catechifm went by the name of " The Little Catechifm," 
 and was "read and learnit in Lectors Schools " (Acts of Gen. Afs. 
 1592. Sefs. 10). 
 
96 
 
 Prayers. 
 
 Formes of Prayers to be used in 
 pfivate houses. 
 
 ^Dan. 9. i8. 
 
 2 John 16. 
 23, 24. 
 
 ^ I Tim. 2. 
 1-5. I John 
 3. 22. 
 4 Pfahn 32. 
 
 1, 2. 
 
 ^ John 2. I, 
 
 2, 12. 
 
 I. MORNING PRAYER. 
 
 A LMIGHTIE GOD, and mofl merciful Father, we 
 '^^ do not prefent our felves here before thy Majefly, 
 trufling in our own merits or worthineffe ; but in thy 
 manifold mercies,^ which haft promifed to heare our 
 praiers, and graunt our requests which we fhal make to 
 thee in the name of thy beloved Sonne Jefus Chrifl our 
 Lorde :2 who hath alfo commanded us to affemble our 
 felves together in his Name, with full affurance, that he 
 will not only bee among us ; but alfo be our Mediatour 
 and Advocate towards thy Majefly, that we may obteine 
 al things which fhal feeme expedient to thy bleffed will, for 
 our neceffities.^ Therefore we befeech thee, mofl merci- 
 full Father, to turne thy loving countenance towardes us, 
 and impute not unto us our manifolde fmnes and offences,* 
 wherby we jufLly deferve thy wrath and fharp punifhments; 
 but rather receive us to thy mercie for Jefus Chrifls fake, 
 accepting his death and paffion as a jufL recompence for 
 all our offences,^ in whom only thou art pleafed, and through 
 whom thou canfl not be offended with us. 
 
And feeing that of thy great mercies wee have quietly 
 paffed this night, graunt, O heavenly Father, that wee may 
 ~ beflowe this day wholy in thy fervice, fo that all our 
 thoughts, words and deedes may redound to the glory of 
 thy Name,^ and good enfample to all men ; who feeing 
 our good workes, may glorifie thee our heavenly Father. 
 And for as much as of thy meere favour and Love thou 
 hafl not only created us to thine owne fimilitude and 
 likenelfe \^ but alfo hafl chofen us to be heires with thy 
 dear Sonne Jefus Chriile, of that immortall kingdome 
 which thou preparedfl for us before the beginning of the 
 world : wee befeech thee to increafe our faith ^ and know- 
 ledge, and to lighten our hearts with thine holy Spirite, 
 that we may in the meane time live in godly converfation 
 and integritie of hfe, knowing that idolaters, adulterers, 
 covetous men, contentious persons, drunkards, gluttons, 
 and fuch like fhal not inherit the kingdome of God.* 
 
 *f * And becaufe thou hafl commanded us to pray one 
 for another, we doe not only make requefl, O Lorde, for 
 our felves and them that thou hafl already called to the 
 true underflanding of thine heavenly will ; but for all 
 people and nations of the world,"* who as they know by 
 thy wonderfuU workes, that thou art God over all, fo they 
 may be inflru6ted by thyne holy Spirit, to beleve in thee, 
 their onely Saviour and Redeemer. But for as much as 
 they can not beleve except they heare, nor can not heare, 
 but by preaching, and none can preach except they be 
 fent,^ therefore, O Lord, raise up faithfull diflributers of 
 thy myfleries, who fetting apart all wordly refpe6tes, may 
 both in their life and doctrine onely feeke thy glorie. 
 Contrarily confound Satan, Antichrifl, with all hirelinges 
 and Papifles, whom thou hafl alreadie cafl of into a repro- 
 bate Senfe ; that they may not by fe6ls, fchifmes, herefies 
 and errors disquiet thy little flock.'^ And becaufe, O 
 
 Prayers. 
 
 * Col. 3. 17. 
 
 2Gen.5. 1,2. 
 
 "Luke 17. 5. 
 
 * Gal. 5. 19, 
 20, 21. 
 
 ^Acts 10.35. 
 I Tim. 2. 4. 
 
 ^ Rom. 10. 
 H, 15- 
 
 '' Rom. 10. 
 17, 18, 20. 
 
Prayers. 
 
 ^ I Tim. 3. 
 I, &c. 
 
 - Matth. 7. 
 
 15- 
 
 '^ Rom. 5. 6, 
 &c. 2 Cor. 
 3- 5- 
 
 Lorde, we be fallen into the latter dayes, and daungerous 
 times wherein ignorance hath gotten the upper hand, and 
 Satan with his minifters feeke by all meanes to quench the 
 light of thy Gofpell;^ wee befeeche thee to mainteine thy 
 caufe again fl thofe ravening wolves,^ and flrengthen all thy 
 fervants whom they keepe in prifon and bondage. Let 
 not thy longe fuftering bee an occafion either to increafe 
 their tirannie, or to difcourage thy children, neither let our 
 finnes and wickedneffe be an hinderance to thy mercies ; 
 but with fpeed, O Lord, confider the great miferies and 
 affli6lions of thy poore Church, which in fundrie places 
 by the rage of enemies is grievoufly tormented : and this 
 we confeffe, O Lord, to come mofl juftly for our finnes, 
 which (notwithflanding thy manifolde benefites, wherby 
 thou doeft daily allure us to love thee ; and thy fharpe 
 threatninges, wherby wee have occafion to feare thee, 
 fpeedily to repent) yet continue in our own wicked- 
 neffe, and feele not our heartes fo touched with that dif- 
 pleafure of our fames as we ought to doe. Therefore, O 
 Lorde, create in us new hearts, that with fervent mindes 
 we may bewaile our manifold fmnes, and earnestly repent 
 us for our former wickedneffe and ungodly behaviour 
 towards thee : and whereas we can not of our felves pur- 
 chafe thy i^ardon ;"^ yet we humbly befeech thee for Jefus 
 Chrifts fake, to fliew thy mercies upon us, and receive us 
 againe to thy favour. 
 
 Graunt us, deare Father, thefe our requefles and all 
 other thinges neceffarie for us and thy whole Churche, ac- 
 cording to thy promife in Jefus Chrifte our Lord : In 
 whofe Name we befeech thee, as he hath taught us, fay- 
 inge. Our Father, &c. 
 
Forms of Prayer. 
 
 II. A Prayer to be /aid before ineales. 
 
 A LL things depende upon thy providence, O Lorde, to 
 ^^ receyve at thine hands due fuflenance in time con- 
 venient : Thou givefl to them, and they gather it : thou 
 openeil thine hande, and they are fatisfied with all good 
 things.^ 
 
 O heavenly Father, which art the fountayne and full 
 treafure of all goodnes, we befeeche thee to Hie we thy 
 mercies upon us thy children, and fanclifie thefe giftes^ 
 which wee receyve of thy mercifull liberalitie, graunting 
 us grace to ufe them foberly and purely^ according to thy 
 bleffed will : fo that heereby we may acknowledge thee to 
 be the authour and giver of all good things : and above 
 all, that we may remember continually to feeke the 
 fpiritual food of thy word, wherewith our foules may bee 
 nouriflied everlaflingly thorough our Saviour Chrift, who 
 is the true bread of life, which came down from heaven, 
 of whom whofoever eateth, fhall live for ever,^ and reigne 
 with him in glorie, world without end. So be it.. 
 
 III. A Thankfgiving after ineales. 
 
 T ET all nations magnifie the Lord : Let all people 
 -^ rejoyce, in prayfmg and extolling his great mercies. 
 For his fatherlie kindneffe is plentifully fliewed foorth 
 upon us, and the trueth of his promife endureth for ever.^ 
 Wee render thankes unto thee,*^ O Lorde God, for the 
 manifold benefites, which we continually receive at thy 
 bountifull hande ; not onely for that it hath pleafed thee 
 to feed us in this prefent life, giving unto us all thinges 
 necefAirie for the fame : but efpecially becaufe thou haft 
 of thy free mercies fafliioned us a new into an affured hope 
 of a farre better life,^ the which thou hafl declared unto 
 
 99 
 
 Prayers. 
 
 ^Pfalm 104. 
 
 27, 28. 
 
 - I Tim. 4. 
 4, 5- 
 
 3 Til. 2. 12. 
 
 ^ John 6. 
 27, &c. 
 
 ^ Pfalm 1 1 7. 
 "Col. 3. 17. 
 
 Rom. 8. 
 
100 
 
 Forms of Prayer. 
 
 Prayers, 
 
 1 Tit. 3. 
 4-7. 2 Tim. 
 I. 10, 12. 
 ■^ I John 2. 
 
 "* I Tim. 6. 
 
 17- 
 
 •* I Cor. I. 
 
 7- 
 
 ^ Rom. 8. 
 
 23. 
 
 •' I Tim. 4. 
 4, 5. Ads 
 10. 15. 
 
 US by thine holy Gofpell.^ Therefore wee humbly be- 
 feech thee, O heavenly Father, that thou wilt not fuffer our 
 affe6lions to be fo intangled or rooted in thefe earthly and 
 corruptible things,^ but that we may alwayes have our 
 mindes dire6led to thee on high^ continually watching for 
 the comming of our Lord and Savior Chrift,^ what time he 
 fhall appeare for our full redemption.^ To whom with 
 thee and the holy Ghoft, be all honour and glorie, for ever 
 and ever. So be it. 
 
 I V. y4 not her Thankef giving before meate. 
 
 17 TERN ALL and everlafling God, Father of our Lorde 
 ^^^ Jefus Chrifl, who of thy moft fmgular love which 
 thou bearefl to mankinde, hafl appointed to his fuflenance, 
 not only the frutes of the earth, but alfo the foules of the 
 ayre, and beafles of the earth, and fifhes of the fea : and 
 hafl commanded thy benefites to bee received as from 
 thine handes with thankefgiving : affuring thy children by 
 the mouth of thine Apoflle, that to the cleane all things 
 are cleane, as the creatures which be fan6tified by thy 
 word, and by prayere :^ graunt unto us fo moderatly to 
 ufe thefe thy giftes prefent, that our bodies being re- 
 frefhed, our foules may be more able to proceed in all 
 good workes to the prayfe of thine holy Name, through 
 Jefus Christ our Lorde. So be it. 
 
 "^ Pfalm 145. 
 15, 16. 
 
 V. Another. 
 
 'T^HE eyes of all things doe looke up and trust in thee, 
 ■^ O Lord : thou giveft them meate in due feafon : 
 thou openefL thine hand and fillefl with thy bleffmgs every 
 living creature :^ good Lorde, bleffe us, and the giftes 
 which wee receive of thy large liberalitie through Jefus 
 Chrifl our Lorde. So be it. 
 
VI. Another T hankef giving aftcrmeate. 
 
 GLORY, praife and honour bee unto thee mod merci- 
 ful! and omnipotent Father, who of thine infinite 
 goodneffe had created man to thine own image, and 
 fimilitude ; who alfo haft fedde, and daily feedeft of thy 
 moft bountifull hande all living creatures : graunt unto us, 
 that as thou haft nouriftied thefe our mortall bodies with 
 corporal food ; fo thou wouldft replenifli our foules with 
 the perfect knowledge of the lively worde of thy beloved 
 Sonne Jefus, to whom be prayfe, glory and honour for 
 
 ever. So be it. 
 
 God fave the Church univerfall : God comfort them 
 that be comfortleffe : Lord, increafe our faith : O Lorde, 
 for Chrift thy Sonnes fake, be merciful to the common 
 wealthes, where thy Gofpell is truely preached, and har- 
 bour graunted to the affliaed members of Chriftes body ; 
 and illuminate, according to thy good pleafure, all nations 
 with the brightneffe of thy worde. So be it. 
 
 Prayers. 
 
 VII. Another. 
 
 THE God of all glorie and peace, who hath created, 
 and redeemed, and prefently fedde us, be bleffed 
 
 for ever. So be it 
 
 The God of all power, who hath called from death that 
 great Paftour of the (heepe, our Lorde Jefus, comfort and 
 defende the flocke which hee hath redeemed by the blood 
 of the eternall Teftament : increafe the number of true 
 Preachers : repreffe the rage of obftinate Tyrants : miti- 
 gate and lighten the heartes of the ignorant : releeve the 
 paines of fuch as be affliaed, but efpecially of thofe that 
 fuffer for the teftimonie of his truth: and finally confound 
 Satan by the power of our Lord Jefus Chrift. So be it. 
 
102 
 
 Prayers. 
 
 ^ Luke 1 8. 
 
 '^ Exod. 20. 
 
 5. 7- 
 
 =' Pfalm 50. 
 15. 
 
 ^ Pfalm 18. 
 4, 5' ^• 
 
 ^ Pfalm 79. 
 8. 
 
 *= Heb. 10. 
 10, 12, 14. 
 '' Pfalm ^Q. 
 8. 
 
 8 Pfalm 58. 
 3, 4, 5- 
 
 Fo7ins of Prayer. 
 
 VIIL EVENING PRAYER. 
 
 C\ LORD GOD, Father everlailing and full of pitie, we 
 ^-^ acknowledge and confeffe, that we be not worthie 
 to lift up our eyes to heaven ;^ nriuch leffe to prefent our 
 felves before thy Majeflie with confidence that thou wilt 
 heare our prayers, and graunt our requefls, if we confider 
 our own defervings : For our confciences doe accufe us, 
 and our fnines witneffe against us, and we know that thou 
 art an upright judge, which doefl not juflifie the finners 
 and wicked men, but punifheft the faultes of all fuch as 
 tranfgreffe thy commaundements." Yet mofl mercifull 
 Father, fince it hath pleafed thee to commaunde us to call 
 on thee in all our troubles and adverfities ; ^ promifing even 
 then to helpe us, when wee feele our felves, as it were, 
 fwallowed up of death and defperation :^ wee utterly re- 
 nounce all wordly confidence, and flee to thy fouvereigne 
 bountie, as our onely flay and refuge ; befeeching thee 
 not to call to remembrance our manifolde finnes and 
 wickedneffe,^ whereby wee continually provoke thy wrath 
 and indignation againfl us ; neither our negligence and 
 unkindneffe, which have neither worthily efleemed, nor 
 in our lives fufficiently expreffed the fweete comfort of 
 thy Gofpell revelled unto us ; but rather to accept the 
 obedience and death of thy Sonne Jefus Chrifle, who by 
 ofi"ering up his bodie in facrifice once for all, hath made a 
 fufficient recompenfe for all our fins.^ Have mercy ther- 
 fore upon us, O Lord, and forgive us our off'ences.'' Teach 
 us by thine holy Spirit, that we may rightly weigh them, 
 and earneflly repent for the fame : and fo much the rather, 
 O Lord, becaufe that the reprobate, and fuch as thou hafl 
 forfaken, can not praife thee nor call upon thy Name f 
 but the repenting hearte, the forrowfull minde, the con- 
 
Forms of Prayer. 
 
 fciences oppreffed, hungring and thirfling for thy grace 
 fliall ever fet foorth thy prayfe and glory. ^ And albeit we 
 be but wormes^ and dull, yet thou art our Creator, and 
 wee bee the work of thine handes ; Yea, thou art our 
 Father and wee thy children ;^ thou art our fheepheard 
 and we thy flocke ; thou art our redeemer, and wee thy 
 people whom thou haft bought ; thou art our God, and 
 wee thine inheritance : Corre6l us not therfore in thine 
 anger,"* O Lorde, neither according to our defertes punifli 
 us, but mercifully chaflife us with a fatherly affection : 
 that al the world may know, that at what time fo ever a 
 fmner doth repent him of his fmne from the bottom of his 
 hart, thou wilt put away his wickedneffe out of thy remem- 
 brance, as thou haft promifed by thyne holy Prophet." 
 
 %Y-^' Finally, for as much as it hath pleafed thee to make 
 the night for man to reft in, as thou hafl ordeined him the 
 day to travell in : graunt, O deare Father, that we may fo 
 take our bodily reft, that our foules may continually watch 
 for the time that our Lord Jefus Chrifte fhal appeare 
 for our deliverance out of this mortal life ;^ and in the 
 meane feafon that wee, not overcome by any fantafies,^ 
 dreames, or other tentations, may fully fet our mindes 
 upon thee, love thee, feare thee, and reft in thee : further- 
 more that our fleepe bee not exceffive or overmuch after 
 the infatiable defires of our flelh;^ but only fufficient to 
 content our weak nature, that we may be the better dif- 
 pofed to live in all godly converfation to the glorie of thy 
 holy Name, and profit of our brethren. So be it. 
 
 *t* This mark directeth us to the part of that morning prayer that 
 is for increafe of the Gofpell, which alfo may be faid here as time 
 ferveth. 
 
 103 
 
 Prayers. 
 
 ' Pfalm 5. 
 2, 3. 7, II- 
 
 &5I- 17, 
 lV' 107, 9. 
 
 '^ Pfalm 22. 
 
 6. 
 
 ' 2 Cor. 6. 
 
 13, 16, 18. 
 
 ^ Jer. 10. 
 24. Pfalm 
 
 6. I. 
 
 5 Ezek. 18. 
 21, 22, 27, 
 28. 
 
 •5 Luke 12. 
 
 35, &c. 
 ^Matth. 16. 
 
 23- 
 
 ^ Luke II. 
 34, 35- 
 
I04 
 
 Fo7 ms of Prayer. 
 
 Prayers. 
 
 IX. ^ godly Prayer to be fay d at all times, 
 
 T T ONOUR and praife bee given to thee, O Lorde God 
 -■- -"- Almightie, mofl deare Father of heaven, for all thy 
 mercies and loving kindneffe fhewed unto us, in that it 
 hath pleafed thy gracious goodneffe freely and of thine 
 owne accorde, to eledl and chufe us to Salvation before 
 the beginning of the world : and even like continuall 
 thankes bee given to thee for creating us after thine own 
 image ; for redeeming us with the precious bloud of thy 
 deare Sonne, when we were utterly loft ; for fan(5lifying 
 us with thine holy Spirite in the Revelation and know- 
 ledge of thine holy worde ; for helping and fuccouring us 
 in all our needes and neceffities ; for faving us from all 
 dangers of body and foule ; for comforting us fo fatherly 
 in all our tribulations, and perfecutions ; for fparing us fo 
 long, and giving us fo large a time of repentance. Thefe 
 benefites, O mofl mercifull Father, lyke as wee knowledge 
 to have receaved them of thine only gudnes ; even fo we 
 befech thee, for thy deare Sonne Jefus Chrifts fake, to 
 graunt us always thine holy Spirite, whereby wee may con- 
 tinually grow in thankfulnes towards thee, to bee led into 
 all trueth, and comforted in all our adverfities. O Lord, 
 flrengthen our Faith ; kindle it more in ferventnes and 
 love towardes thee, and our neighbours for thy fake. 
 Suffer us not, mofl deare Father, to receave thy worde any 
 more in vaine, but graunt us alwayes the affiftance of thy 
 grace and holy Spirite ; that in heart, worde and deede, 
 we may fan6lifie and doe worfhip to thy Name. 
 
 Help to amplifie and increafe thy kingdom e, that what- 
 foever thou fendefl, we may be hartly well content with 
 thy gude pleafure and will : Let us not lake the thing, 
 O Father, without the which we cannot ferve thee ; but 
 
Forms of Prayer. 
 
 bleffe thou fo al the works of our hands that we may have 
 fufficient, and not to be chargeable, but rather helpful 
 unto others : Bee mercifull, O Lord, to our offences ; and 
 feeing our debt is great, which thou hafl forgiven us in 
 Jefus Chrifl, make us to love thee, and our neighbours fo 
 much the more. Be thou our Father, our capitaine and 
 defender ; in all tentations holde thou us by thy merciful 
 hand, that wee may bee delivered from all inconveniencies, 
 and end our lyves in the fandlifying and honouring of 
 thine holy name, through Jefus Chrifl our Lord and onely 
 Saviour. So be it. 
 
 Let thy mightie hand and outflreatched arme, O Lorde, 
 bee flill our defence ; thy mercie and loving kindnes in 
 Jefus Chrifl thy deare Sonne, our Salvation ; thy trew and 
 holy word our inflru6lion ; thy grace and holy Spirit, our 
 comfort and confolation, unto the end, and in the end. 
 So be it. 
 
 O Lord increafe our faith. 
 
 X. Ane Prayer to bee /aid of the CJiildc, bejore hee 
 
 ftudie his leffon. 
 
 Wherein fliall the Childe addreffe his way ? in guiding himfelfe ac- 
 cording to thy word. Open niyne eyes, and I Ihall knowe the 
 mervelles of thy Law. Give me underflanding, and I fliall kepe 
 thy Law, yea I (hall keepe it with my whole heart. Psalme 119. 
 
 9, i8» 34- 
 
 T ORD, quhilk art the founfaine of all wifdome and 
 -■-^ knowledge, feeing it hath pleafed thee to give me 
 the meane to be taught in my youth, for to leame to guide 
 me godlyly and honeflly all the courfe of my life ; may it 
 alfo pleafe thee to lighten myne underflanding, (the quhilk 
 of it felf is blind) that it may comprehend and receave 
 that do6lrine and learning quhilk fliall be taught me : may 
 
 Prayp:rs. 
 
io6 
 
 Forms of Prayer. 
 
 Prayers. 
 
 it pleafe thee to flrengthen my memory to keep it well ; 
 may it pleafe thee alfo to difpofe myne heart willingly to 
 receave it with fuch defire as apperteyneth, fo that by 
 myne ingratitude, the occafion quhilk thou giveft me, be 
 not lofl. That I may thus do, may it pleafe thee to powre 
 upon me thine holy Spirit : the Spirit, I faye, of all under- 
 flanding, trueth, judgement, wifedome, and learning ; the 
 quhilk may make me able fo to profite, that the paines 
 that fhall be taken in teaching me, be not in vayne. And 
 to what fludie foeuer I apply my felf, make me, O Lorde, 
 to addreffe it unto the right end : That is, to knowe thee 
 in our Lorde Jefus Chrifl, that I may have full truft of 
 falvation in thy grace, and to ferve thee uprightly accord- 
 ing to thy pleafure ; fo that whatfoever I learne, it may 
 be unto me as an inflrument to help me thereunto. 
 
 And feeing thou doefl promife to give wifdome to the 
 little and humble ones, and to confound the proud in the 
 vanitie of their wittes, and likewife to make thy felfe 
 knowen to them that be of an upright heart, and alfo to 
 blinde the ungodly and wicked ; I befeeche thee to fafhion 
 me unto trew humilitie, fo that I may be taught firfl to be 
 obedient unto thee, and next unto my Superiours that 
 thou hafl appointed over me : further that it may pleafe 
 thee to difpofe myne heart unfeanedly to feke thee, and to 
 forfake all evil and filthie luftes of the flelh : And that in 
 this fort, I may prepare my felfe to ferve thee onely in 
 that eflate quhilk it fhall pleafe thee to appoint for me, 
 when I fhall come to age. 
 
 The Lorde revealeth his fecretes unto them that feare him, 
 and maketh them to know his aliance. 
 Pfalme 25. 
 
Forms of Prayer. 
 
 XI. Anc Prayer to be fay d before a man begin his zuarke. 
 
 r\ LORD GOD, most mercifull Father and Saviour, 
 ^-^ feeing it hath pleafed thee to command us to travell, 
 that wee may releeve our neede ; wee befeech thee of thy 
 grace fo to bleffe our labour, that thy bleffmg may extend 
 unto us, without the which we are not able to continewe : 
 and that this great favour may be a witneffe unto us of thy 
 bountifullneffe and affiflance, fo that thereby wee maye 
 knowe the fatherly care that thou hafl over us. 
 
 Moreover, O Lord, wee befeech thee that thou wouldefl 
 flrengthen us with thine holy Spirite, that we may faith- 
 fully travell in our Rate and vocation without fraude or 
 deceit : and that we may indevour our felves to follow thy 
 holy ordinance, rather then to feeke to fatiffie our greedy 
 affe6lions or defire to gaine. And if it pleafe thee, O Lord, 
 to profper our labour, give us a minde alfo to helpe them 
 that have need, according to that hability that thou of thy 
 mercy flialt give us : and knowing that all good thinges 
 come of thee, graunt that we may humble our felves to 
 our Neighbours ; and not by anie meanes lift our felves 
 up above them which have not receaved fo liberal a por- 
 tion, as of thy mercie thou hafl given unto us. And if it 
 pleafe thee to trie and exercife us by greater poverty and 
 neede then our flefh woulde defire ; that thou wouldefl yet, 
 O Lord, graunt us grace to know that thou wilt nourifhe us 
 continuallie through thy bountifull liberalitie, that wee bee 
 not fo tempted that wee fall into diftrufL : But that we 
 may patiently waite till thou fill us, not onlie with cor- 
 porall graces and benefits, but chiefly with thine heavenly 
 and fpirituall treafures ; to the intente that we may alwayes 
 have more ample occafion to give thee thankes, and fo 
 wholly to reft upon thy mercies. Hear us, O Lord of 
 mercy, through Jefus Chrifl thy Sonne our Lord, Amen. 
 
 Prayers. 
 
Prayers. 
 
 Forms of Prayer, 
 
 XII. A Chriftian expofition upon the Lords Prayer. 
 
 r\ LORDE GOD, Father of mercie, God of all confola- 
 ^-^ tion, who art high and mightie above all lordes, and 
 art alone King of kinges, make us we befeech thee wifely 
 to know that thou art Our Father, and wee bee thy chil- 
 dren, that we may rejoyce in this thine unfpeakeable love, 
 who hafl had refpe6te unto us poore creatures and fraile 
 men full of all infirmities, to take us from this bondage of 
 our nature, and give us the libertie of thy faints : in which 
 we flioulde bouldlie call upon thy name, both rejoycing in 
 the greatnes of thy glorie, who art alone high, mightie and 
 incomprehenfible, above the highefl heavens ; and know- 
 ing truly how to call upon thee, to lift up our thoughtes 
 and cogitations unto thee, to imagine no carnall thing of 
 thee, or to meafure thy greatnes according to our capa- 
 citie, but to feare and reverence thy glorious majeflie 
 which art in heaven, and to put our trufl and confidence 
 in thee, who rulefl and governefl all creatures. And as 
 wee doe acknowledge all this goodneffe of thine, O our 
 Father which art in heaven, fo wee befeech thee enlarge 
 our harts, plentifullie to love thee who hafl had mercie 
 upon us; efpeciallie to fet out thy honour and glorie. 
 And becaufe thy praifes are great in all the worlde, make 
 us, wee befeech thee, to fliew them foorth among the 
 Children of men : yea let them bee knowen among all 
 nations, and Halowed bee thy name in all the earth ; that 
 as all things are done by thee, fo the praife of al may be 
 unto thee. And becaufe, O Lord, the enemies are fo 
 many which feeke to darken thy praife, that thy children 
 have no flrength to bring to paffe this worke ; Let thy 
 kingdome come, to flrengthen thy children with thy fpirite, 
 and make thyne enemies fal before thee. Multiplie, we 
 
Forms of Prayer. 
 
 befeech thee, the number of thine ele6te, and increafe thy 
 manifolde graces in them ; let thy word have a free course 
 and paffage in many Nations, that thy power to falvation 
 may be known, thy Church maye profper, thy juflice and 
 mercies may be knowne, and fliortly thy glorie maye bee 
 feene, when thy Sonne fliall appeare to judge the quick 
 and the dead. And in the meane time, whyle yet the 
 dayes of this pilgrimage endure, for afmuch as wee con- 
 feffe thee to bee the God of glorie ; graunt, O Father, that 
 all creatures may yeeld their obedience unto thee, doing 
 all things after thy good pleafure. That Thy will may be 
 done in earth as it is in heaven. Teach us to renounce 
 our owne wills, and overcome our owne defires, which we 
 acknowledg, O Lord, to be only evill, even from our 
 Mothers wombe : Create in vs newe fpirites and newe 
 harts, that thy good pleafure may bee our will, our owne 
 concupifences may bee vtterly quenched, and wee may 
 offer up unto thee both our bodies and foules, to be living, 
 holy and acceptable facrifices to doe thy will, that for 
 euer we may ceafe from our own workes, and doe the 
 workes which thou hafl commaunded ; that we may fee 
 at the laft, thine obedience to prevaile in the world, even 
 as thy bleffed Angels are redie alwaies to execute thy 
 will. And becaufe, O Lord, wee bee compaffed about 
 with manie infirmities, and ftande in neede of many things, 
 in want of which there is great affli6lion unto our flefhe : 
 Keepe from us wee befeech thee all calamities and 
 troubles of our life whiche are too grievoufe for us to 
 beare, and arme vs with patience, fo farre to beare the 
 croffe of thy fonne Chrifl, as thou \vilt have it a good triall 
 of our fayth. Keep us alfo we befeech thee from al vain 
 entifements of worldly thinges, that we bee not overcome 
 by them ; but make us knowe that the world paffeth, and 
 the concupifcence of it, fo that on every fyde we may be 
 
 Prayers. 
 
Prayers. 
 
 armed, that no profperitie eyther make us proude, or to 
 forget thee, nor yet any adverfitie fo cafl us downe, that 
 we murmure againfl thee ; but whatfoever, O Lorde, thou 
 haft given us in thefe days to bee our portion, teach us to 
 ufe it as becometh us ; that we may know how to abound 
 and how to want, how to be full and how to be hungrie, 
 fo to ufe the world as though we ufed it not, knowing this, 
 that Godlines is great riches, with a mind contented with 
 that whiche it hath. In this hope of thy grace, O Lord, 
 we call upon thee. To give us this day our daily bread : 
 Bleffe it unto us which is our portion, and make our de- 
 fires meafurable, fatisfied with that which is enough. And - 
 O Lorde our God and Father, feeing we bee by nature 
 impure, fandifie only by thy fpirit, and make us thy chil- 
 dren by the free adoption of grace ; graunt we most 
 humblie befeech thee, that we may fee the worke of this 
 thy mercie in vs : We confeffe it, O Lord, and we will 
 not denie it, that our fnines are manie ; and they be before 
 us as Debts for which we cannot fatisfie, but they hold us 
 bound in condemnation and eternal death, which thou in 
 juflice mayfl execute againfl vs : But thou haft made 
 with us a new teflament in thine only begotten fonne 
 Jefus Chrift ; through whom thou haft fworne that thou wilt 
 not impute unto us our tranfgreffions, nor remember our 
 fmnes any more. To this newe covenaunt, O Lord, we 
 cleave fafl, beleving thy promifes, and renouncing our 
 owne works, denying ourfelves, and imbracing thy Son 
 our Saviour Chrift, for his fake befeeching thee, as he hath 
 taught us. Forgive us our trefpaffes. And becaufe, O 
 Lord, thou haft fet out unto us this condition, under 
 which we fliould crave pardon of our fms, As we forgive 
 them that trefpafs againft us : Graunt, we befeech thee, 
 that our hartes may be fo enlarged to all our brethren, 
 that we may plentifullie abound in all love toward them 
 
Foi ms of Prayer. 
 
 1 1 1 
 
 to cover, if need fhould be, a great number of offences, 
 whatfoever they flioulde commit againfl us ; make us 
 flrong, O Lord, to bear with the weak, the wife with the 
 unwife, that by mutual help we may grow vp together into 
 a good meafure of faith, and hold fafl the band of peace 
 and loue, in which thou, O Lord, doefL knit thy Saints 
 together. And for the whole courfe of our life which is 
 yet behind, keep it, O Lorde, in thy trueth and righteouf- 
 nefs according to thy promife ; let thy fpirit guide us, that 
 in all dangers we may efcape, never to flumble at the 
 deadlie rocks of fmne, nor to be deluded with our own 
 concupifcences, nor overcom with any afaults of Satan : 
 but thou, O Lord, with thy right hand which is onely 
 mighty, keep us upright and in an unblamable courfe ; 
 that in good experience of thy long loving kindnes, we 
 may have a fledfafL faith to cal upon thee for thy defence, 
 and thou maiefl heare us, O Lord, when we crye, Leaed 
 us not into tentation, but deliver us from evill. And 
 when thou fhalt accomplifh all thy good will toward us, 
 according to that that we crave ; then wee fliall confes 
 with gladnes thy great and unfpeakable majefty, who hafl 
 mightely overthrown all our enemies, and fet vs at libertie 
 from finne and death; we fliall acknowledge thy mar- 
 velous love which could not be turned away with any 
 multitude of our fmnes, confeffmg thee only to be worthy 
 upon whom we fhould call in all our troubles ; and finally 
 wee fhall give all praife unto thee, rejoycing in thee, and 
 alwayes rejoycing that in thee wee have found flrong fal- 
 vation, who onely art able to give us life and immortalitie : 
 For thine is the kingdome, the power and glorie for ever 
 and ever. And to thee, O Father, with thy Sonne our 
 Saviour, and thy Spirit our comforter, be prayfe world 
 without end. Amen. 
 
 Prayers. 
 

 ^ 
 
 
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 1^1 
 
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 J71 
 
 f^ 
 
 A 
 
 CATECHISME 
 
 OF CHRISTIAN 
 
 RELIGION. 
 
 APPOINTED 
 
 to be printed for the 
 
 vfe of the Kwke of 
 
 Edinbvrgh. 
 
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 EDINBVRGH, 
 
 Printed by Andro Hart. 
 
 ANNO DOM. 1615 
 
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115 
 
 A CA TECH ISM of Christian 
 
 Religion. 
 
 Palatine 
 Catechism. 
 
 -0- 
 
 The Argument. 
 
 Ill the Fuji ScHion is handled the fovei'eign Good of Man, 
 and namely, his only Comfori in Life and in Death ; As 
 alfo, the neceffary Means to attain that fovereign Good: 
 And Two Queflions are propounded for the handling of this 
 Preface, or Argument. 
 
 I. LORD'S DAY. 
 
 Queflion. ^1 THAT is thy only Comfort in Life and in 
 ^^ Death? 
 
 Ajifwer. That in Soul and Body,^ whether I live or die,^ 
 I am not mine own, but I belong unto my mofl faithful 
 Lord and Saviour, Jefus Chrift :^ Who by his precious 
 Blood, moft fully fatisfying for all my Sins,^ hath delivered 
 me from the whole power of the devil,^ and doth fo preferve 
 me,^ that without the Will of my heavenly Father, not fo 
 much as a Hair can fall from my Head :'' Yea, all Things 
 are made to ferve for my Salvation.^ Wherefore by his 
 Spirit alfo, he affureth me of everlafling Life,'' and maketh 
 me ready and prepared, that henceforth I may live to him. 
 
 10 
 
 1 1 Cor. 6. 19, 
 20. 
 •1 Thess. 5. 10. 
 
 2 Kom. 14. 8. 
 
 3 1 Cor. 3. 23. 
 Tit. 2 14. 
 
 nPet. 1. 18, 
 19. 
 
 1 John 1. 7. & 
 22. 
 
 5 1 John 3 8. 
 Heb. 2 14, 15. 
 John 8. 34. 35, 
 36. 
 
 6 John 6. 39. 
 and 10. 28. 
 
 2 Thess. 3. 3, 
 1 Pet. 1 5. 
 
 - Mat. 10. SO. 
 Luke 2L 18. 
 
 8 Rom. 8. 28. 
 
 9 2 Cor. 1. 22. 
 and 5. 5. 
 Eph. 1. 13, 14. 
 Kom. 8. 16. 
 
 10 Rom. 8. 14. 
 1 John 3. 3. 
 
Palatine 
 Catechism. 
 
 1 Mat. 11. 28, 
 29, 30. 
 Luke 24. 47. 
 Rom. 8. 16. 
 lCor.6 11. 
 Eph. 6. 8. 
 Tit. 3. 3, &c. 
 
 2 Matth. 9. 12. 
 Johu 9. 41. 
 Rom. 3. 10, 11, 
 33. 
 
 1 John 1.9,10. 
 
 3 John 17. 3. 
 Acts 4. 12. and 
 10. 43. 
 
 4 Eph. 5. 10. 
 Psal. 50. 14. 
 Mat. 5. 16. 
 Rom. 6. 11,12, 
 13. 
 
 2 Tim. 2. 15. 
 
 1 Pet. 2. 9, 12. 
 
 TJie Palatine Catcchifm. 
 
 s Rom. 3. 20. 
 
 6 Mark 12. 30, 
 31. 
 
 Luke 10. 27. 
 Deut. 6. 5 
 Lev. 19. 18. 
 
 7 Rom. 3. 10, 
 20, 23. 
 
 1 John 1. 8, 10. 
 
 8 Rom. 8. 7. 
 Eph. 2. 3, 5. 
 Tit. 3. 3. 
 Gen. 6. 5, and 
 8. 21. 
 
 Jer. 17. 9. 
 Rom. 7. 25. 
 
 (^uejl. 2. How many Things are needful for thee to 
 know, to the End thou enjoying this Comfort, may ft Hve 
 and die an happy man % 
 
 Anf. Three Things.' Firjl. What is the Greatnefs of 
 my Sin, and of my Mifery.^ Secondly. By what Means I 
 may be dehvered from all my Sin and Mifery.^ Thirdly. 
 What Thankfulnefs I ow to God for that Deliverance.^ 
 
 The I. VK^T.—Of Mans Mijery. 
 
 The Argument. 
 
 I . Of Mdft's Mifety, that is, of Sin, and whereby it is 
 known. 2. How great our Debt is. 3. Of our Inability 
 to pay it. 
 
 II. LORD'S DAY. 
 
 Qiiefl. 3. T T OW doft thou know thine own Mifery ] 
 ^-^ Anf By the Law of God.^ 
 
 Q. 4. What doth the Law of God require of us % 
 
 A. That doth Chrifl teach us fummarily, Mat. 22. Thou 
 fhalt love the Lord thy God with all thy Heart, with all 
 thy Soul, with all thy Mind, and with all thy Strength. 
 This is the first and the greatell Commandment, and the 
 fecond is like unto this ; Thou fhalt love thy Neighbour 
 as thy felf. On thefe Two Commandments hangeth the 
 whole Law and the Prophets.^ 
 
 Q. 5. Art thou able to keep all thefe Things perfedlly"? 
 
 A. In no ways :^ For by Nature I am prone to the 
 Hatred of God, and of my Neighbour.^ 
 
Mails M if cry. 
 
 The Argument. 
 
 Of the Creation of Man to the linage of God, and of his 
 Fall: And in this, of original Sin, and of the Power of 
 Free-will, or of the Underjlanding and the Will, in this 
 Corruption of Nature. 
 
 III. LORD'S DAY. 
 
 Q. 6. "X 1 THAT then, did God make Man fo bad and 
 * fo corrupt ? 
 
 A. No truly : But God created him good/ and accord- 
 ing to his own Image,' that is, endued with true Righteouf- 
 nefs and Holinefs, that he might rightly know God his 
 Creator, and love him with all his Heart, and live in 
 Bleffednefs with him for ever, and that to laud and mag- 
 nify him. 3 
 
 Q. 7. From whence then arifeth this Corruption of 
 Man's Nature ? 
 
 A. From the Fall and difobedience of our firft Parents, 
 Adam and Eve, in Paradife,^ whence our Nature was fo 
 corrupted, that we are all conceived and born m Sin.^ 
 
 Q. 8. But are we fo corrupt, that we are not at all fit to 
 do well, and are we prone to all Vice 1 
 
 A. Yea,^ except we be regenerated by the holy GhoflJ 
 
 The Argument. 
 
 That God doth no Man wro7ig, althd he require of Man 
 ill his Law^ that which he is not able to perform : Nay, 
 that he doth jiflly puniOi Sin with Pimiflune?its prefent 
 and everlafliiig, both of Soul and Body, without ajty Re- 
 fpeaof Age. 
 
 Palatine 
 Catechism, 
 
 iGen. 1. 31. 
 
 2 Gen. 1.26. 27. 
 
 3 2 Cor. 3. 18. 
 Col. 3. 10. 
 Eph. 4. 24. 
 
 4 Gen. 3 5. 
 Kom. 5. 12, 17, 
 IS, ly. 
 
 5 Prial. 51. 5. 
 Gen. 5. 3. 
 Eph. 2. 3. 
 (Wisd. 12. 10.) 
 
 « Gen. 6. 5. 
 and 8. 21. 
 Job 14. 4. and 
 15. 14, 16, 35. 
 Isa. 53. 6. 
 Jolin 3. 3. 
 
 ^ John 3. 5. 
 
 1 Cor. 12. 3. 
 
 2 Cor. 3. 5. 
 Eph. 4. 24. 
 
Palatine 
 Catechism. 
 
 1 Eph. 4. 24. 
 
 2 Gen. 3. 13. 
 1 Tim. 2. 14. 
 (Wisd 2.23, 
 24.) 
 
 Kom. 5. 12. 
 Gen. 3. 7. 
 
 3 Gen. 2. 17. 
 Uom. 5. 12. 
 Heb. 9. 27. 
 
 * Psal. 5. 6. 
 and 50. 21, .2. 
 Nah. 1. 2. 
 E.xod. 2. 5, and 
 34. 7 
 
 Rom. 1. 18. 
 Eph. 5. 6. 
 
 5 Deut, 27. 26 
 Gal. 3. 10. 
 
 G E.xod. 34. 6, 
 7, and 20. 6. 
 
 " Exod. 20. 5. 
 and 23. 7. 
 Psal. 5. 5, 6. 
 Nah. 1. 2, 3. 
 
 IV. LORD'S DAY. 
 
 Q. 9. T^OTH not God then deal injurioufly with Man, 
 ^-^ when he requireth that of him in his Law, 
 which he is not able to perform ? 
 
 A. Not at all : For God fo created Man, that he was able 
 to perform it ;^ But Man, enticed by thy Devil, by his own 
 Difobedience deprived himfelf and all his PofLerity of thofe 
 Gifts of God.2 
 
 Q. 10. What then, will God let go the Difobedience and 
 Backfliding of Man without Punifhment 1 
 
 A. No furely : But he is moft fearfully angry,^ both with 
 our natural Sins, and with thofe Sins which we our felves do 
 commit; and doth punifli the fame in his mofljufl Judgment, 
 both with temporal and eternal punifliments,^ even as himfelf 
 pronounceth : Curfed is every one, who continueth not in all 
 Things that are written in the Book of the Law to do them.'"^ 
 
 Q. II. What, is not God merciful alfo.? 
 
 A. Yes truly : He is merciful :® But fo he is juft too.' 
 Therefore his Juflice requireth to have that puniflied with 
 extreme, that is, with everlafling Punifhment of Soul and 
 Body, whatfoever is committed againft the fovereign Ma- 
 jefly of God. 
 
 The IL Part. — 0/ Man's Deliverance. 
 
 The Argument. 
 
 That Man being in the State of Perdition^ miijl feek Re- 
 
 de7nptioti in the Mediator. 
 
 V. LORD'S DAY. 
 
 Q. 12. OEEING then we are by the jufl Judgment of 
 ^^ God, in Danger of temporal and ever- 
 
Mans Deliverance. 
 
 lading Punifhment, is there any Way or Means left, 
 whereby we may be delivered from thefe Punifhments, 
 and be reconciled to God ? 
 
 A. God will have his Juflice fatisfied : ^ Wherefore we 
 mufl needs make Satisfaction, either by our felves or by 
 fome other.2 
 
 Q. 13. Are we able to fatisfy by our felves] 
 
 A. Not one whit : Yea, rather we do increafe our Debt 
 every Day.^ 
 
 Q. 14. Can any Creature in Heaven or in Earth make 
 Satisfaction for us ? 
 
 A. None at all : For Firjl^ God will not punifli any 
 other Creature, for that Sin that Man hath committed :^ 
 Secondly, That which is but only a Creature, is not able to 
 endure the Wrath of God againfl Sin, and to deliver others 
 from it/ 
 
 Q. 15. Then what Manner of Mediator and Deliverer 
 mufl we feek for ? 
 
 A. Such a one as is true Man, and perfectly just ; and 
 yet notwithflanding more mighty than all Creatures, that 
 is, who is alfo true God.^ 
 
 The Argument. 
 
 That Chiijl is that o?ily Mediator, true Man, and perfeHly 
 jiijl, and true God,fuch a fie as in the Gofpel is promifed, 
 and exhibited. 
 
 VI. LORD'S DAY. 
 
 Q. 16. Vy^HEREFOREmuft he needs be true Man, 
 
 ^ ^ and perfectly jufl ] 
 A. Becaufe the Juflice of God requireth, that the fame 
 Nature of Man which fmned, fhould alfo pay the punifli- 
 
 119 
 
 Palatine 
 
 Catechism. 
 
 1 Gen. 3. 17. 
 E.xod. 20. 5. 
 and 23. 7. 
 Ezek. 18. 4. 
 Matth. 5. 28. 
 Luke 16. 2. 
 
 2 Thess. 1. 6. 
 
 2 Rom. 8. 3, 4. 
 ^ Job 24. 18, 
 
 19. and 9. 2, 3. 
 
 and 15. 14, 15, 
 
 16. 
 
 Matth. 6. 12. 
 
 and 18. 2. 
 
 •« Gen. 3. 17. 
 Ezek. IH. 4. 
 lleb 2. 14. 
 
 5 Psal. 130. 3. 
 Nah 1. 6. 
 
 n Cor. 15.21, 
 
 25 
 
 Heb. 7. 28. 
 Jer. 23. 6. 
 Isa 63. 11. and 
 7. 14. and 9. 6. 
 Rom. 8. 3. 
 Luke 11. 22. 
 
Palatine 
 Catechism. 
 
 The Palatine Catcchifm. 
 
 ment of Sin: ^ But he that were a Sinner himfelf, could 
 not pay for other men.^ 
 
 Q. 17. Wherefore ought he alfo to be true God % 
 
 A. That by the Power of his Godhead, he might be 
 able to fuflain the Burden of God's Wrath in his Flefli,3 
 and to recover and reftore unto us, the Righteoufnefs and 
 Life that we had loft.'* 
 
 Q. 18. But who is that Mediator, who is both true 
 God;* and truef and perfe6lly juft Man? J 
 
 A . Our Lord Jefus Chrifl,^ who is made unto us of God, 
 Wifdom, Righteoufnefs, San6tification and perfe6t Re- 
 demption.*" 
 
 Q. 19. Whereby knowefl thou that? 
 
 A. By the Gofpel, which God firft revealed in Paradife,' 
 and aftenvard, did publifh by the Patriarchs and Pro- 
 phets f fliadowed out in Sacrifices and Ceremonies of 
 the Law : ^ And lafl of all accomphlhed by his only be- 
 gotten Son.^^* 
 
 The Argument. 
 
 That Chrijl is a Saviour only of thofe that believe ; and of 
 true Faith, and of the Sum of thofe things that are to be 
 believed. 
 
 VIL LORD'S DAY. 
 
 Q. 20. TS Salvation then reflored to all Men by Chrifl 
 
 that perifhed in Adam % 
 A. Not to all ;'^ but only to thofe who are ingrafted into 
 him by true Faith, and do lay hold upon all his Benefits. ^"^ 
 
 1 Rom. 5. 12, 
 
 15, 17, 18. 
 Ezek. 18. 4, 20. 
 1 Cor. In. 21. 
 Heb. 2. 14, 15, 
 16. 
 
 2 Psal 49. 8. 
 Hel). 7. 26, 27. 
 1 Pet. 3. 18. 
 
 3 Isai. 9. 6. and 
 63. 3. 
 
 Acts 2. 24. 
 1 Pet 3. 18. 
 Psal. 130. 3. 
 Deut. 4. 24. 
 Nah. 1. 6. 
 
 •» Isai. 53 5,11. 
 John 3. 16, 36. 
 Acts 20. 28. 
 1 John 1. 2 
 and 4. 9. 
 
 *1 Jo. 5. 20. 
 Rom. 8. 3. and 
 9 5 
 
 Gal. 4. 4. 
 Isa. 9. 6. 
 Jer. 23. 6. 
 Mai. 3. 1. 
 
 t Luke 1. 42 
 and 2. G, 7. 
 Rom. 1. 3. and 
 9. 5. 
 
 Phil. 2. 7. 
 Heb. 2. 14. 16, 
 17. and 4. 15. 
 
 I Isa. 53. 11. 
 Jer. 23. 5. 
 Luke 1. 35. 
 John 3. 46. 
 lleb. 4. 15. and 
 7.26. 
 
 1 Pet. 1. 19. 
 and 2. 22. and 
 3.18. 
 
 5 Matth. 1. 23. 
 Luke 2. 11. 
 1 Tim. 2. 5. 
 and 3. Iti. 
 Heb. 2. 9. 
 
 CI Cor 1.30. 7Gen. 3. 15. 
 
 8 Gen. 12. 3. and 2-2. 18. and 49. 10. Isa. 53. Chapter, and 42. 1, 2, 3, 4. and 43. 25. and 49. 6, 6, 22, 23. 
 Jer. 23. 5, 6. and 31. 31, 32, 33, 34. and 32. 39. 40, 41. Mic. 7. 18, 19. 20. Acts 10. 43. and 3. 22, 23, 24. 
 Rom. 1. 2. Heb. 1. 1. 
 
 3 Heb. 10, 1, 7. Col. 2. 16. 17. John 5. 46. 
 
 10 Kom. 10. 4. Gal. 3. 24. and 4. 4. Col. 2. 17. 
 
 " Matth. 7. 21. and 22. 14. 
 
 i2Markl6. 16. John L 12. and 3. 16, 18, 36. Isa. 53. 11. Psal. 2. 12. Rom. 3. 22. and 11. £0. Heb. 
 4. 2. and 6. 9. and 10. 35. and 11. 6. 
 
Q. 21. What is true Faith] 
 
 A. It is not only a Knowledge, by which I do fled- 
 faflly aflent to all things which God hath revealed unto us 
 in his Word / but alfo an affured Affiance^ kindled in 
 my Heart by the holy Ghofl through the Gofpel,^ by which 
 I refl upon God, making fure Account, that Forgivenefs 
 of Sins, everlafting Righteoufnefs, and Life is beflowed, 
 not only upon others, but alfo upon me,^ and that freely 
 by the Mercy of God, for the Merit and Defert of ChriR 
 
 alone.^ 
 
 Q. 2 2. What are thofe Things which a Chriflian Man 
 mufl of Necefllty believe ] 
 
 A. All thofe Things that are promifed unto us in the 
 Gofpel f the Sum whereof is briefly comprised in the 
 Apoftles Creed, or in the chief Heads of the Catholick 
 and undoubted Faith of all Chriflians. 
 
 Q. 23. What is that Creed of the Apoaies 1 
 
 A. I. I beheve in God the Father Almighty, Maker of 
 Heaven and Earth. 2. And in Jefus Christ his only Son our 
 Lord : 3. Which was conceived of the Holy Ghofl, born 
 of the Virgin Mary. 4. Suffered under Pontius Pilate, 
 was crucified, dead and buried, defcended into Hell : 
 5. Rofe again the Third Day from the Dead. 6. And 
 afcended into heaven, and fitteth on the right Hand of 
 God the Father Almightie. 7. From thence he fhall come 
 to judge the Quick and the Dead. 8. I beheve in the 
 Holy Ghost. 9. I beheve the Catholick Church, the Com- 
 munion of Saints : 10. The Forgivenefs of Sins : 11. The 
 Refurreclion of the Flefli : 12. And the Life everlafling. 
 Amen. 
 
 Palatine 
 Catechism. 
 
 1 James 2. 19. 
 
 2 Horn. 4. 16, 
 &c and 5. 1. 
 and lu. 20, &c. 
 Eph. 3. 12. 
 Ileb. 4. 16. and 
 17. 1,7. 
 James 1. 6. 
 
 3.Matth.l6.17. 
 John 3. 5. and 
 6. 29. 
 
 Acts 16. 14. 
 Kom. 1. 16. and 
 10. 17. 
 
 1 Cor. 1. 21. 
 
 2 Cor. 4. 13. 
 Gal. 5. 22. 
 Eph. 2. 8. 
 Phil. 1. 19. 
 
 * Heb. 2. 4. 
 Rom. 1. 17. and 
 4. 24. and 5. 1 
 Gal. 2. 16. and 
 3.11. 
 
 Eph. 2. 7, 8, 9. 
 Ueb. 10. 38. 
 JIatth. 9. 2 
 
 5 Luke 1. 77, 
 78. 
 
 John 20. 31. 
 Acts 10. 43. 
 Rom. 3. 24, 25. 
 and 5. 19. 
 Eph. 2. 8. 
 
 G Mat. 28. 20. 
 Mark 1. 15. 
 John 20. 31. 
 
122 
 
 TJie Palatine CatccJiifm. 
 
 Palatine 
 Catechism. 
 
 1 Deut. 6. 4. 
 Isa. 44. 6. and 
 45. 5. 
 
 1 Cor. 8 4, 6. 
 Eph. 4. 6. 
 
 2 Isa. 61.]. 
 Luke 4. 18. 
 Gen. 1. 2, 3. 
 Psal. 33. 6. 
 Isa. 48. 16. 
 Psal. 110. 1. 
 Mat. 22. 4.3, 44. 
 Mat. 3. 16, 17. 
 and 28. 19. 
 
 1 John 5. 7. 
 Isa. 6. 1, 3, 10. 
 John 12. 40. 
 Acts 28. 26. 
 John 14. 26. 
 and 15. 26. 
 
 2 Cor 13. 14. 
 Gal. 4. 6. 
 Eph. 2. 18. 
 Tit. 3. 5, C. 
 
 3 Gen. 1 and 
 2 Chapters. 
 Exod. 20. 11, 
 Job 33. 4. and 
 38 and 39 
 Chapters. 
 Psal. 33. 6. and 
 104. 3, 24, 25. 
 Isa. 45. 7. 
 Acts 4. 24. and 
 14. 15. 
 
 The Argument. 
 
 The Paris of the Creed, and of God 07te in Subflance, a?id 
 
 Three i7i PetfoJi. 
 
 VIIL LORD'S DAY. 
 
 Q. 24. T NTO how many Parts is this Creed divided % 
 
 -'■ A. Into Three Parts ; the Firft is of the 
 
 everlafling Father, and of our Creation : The Second is 
 
 of the Son, and of our Redemption : The Third is of the 
 
 Holy Ghofl, and of our Sandlification. 
 
 Q. 25. Seeing there is but one only Subftance of God,^ 
 why dofl. thou name thofe Three, The Father, the Son, and 
 the Holy Ghoft? 
 
 A. Becaufe God hath fo revealed himfelf in his Word, 
 that thefe Three diftindt Perfons are the one true and 
 everlafling God."^ 
 
 Of God the Father. 
 
 The Argument. 
 
 Of God the Father, and of the Creatio7i and Prefervaiion 
 of our f elves and of the whole World, that is, of Heaven 
 and Earth, 
 
 IX. LORD'S day'. 
 
 Q. 26. ^1 THAT believefl thou when fayft, 1 believe in 
 God the Father Almighty, Maker of 
 Heaveji and Eai^th % 
 
 A. I believe in the everlafling Father of our Lord Jefus 
 Chrifl, who created of nothing the Heaven and the Earth, 
 and all things that are therein,^ and doth uphold and 
 
Of God the Father 
 
 govern the fame by his everlafling Counfel and Provi- 
 dence/ to be by the Means of Chrift, my God and my 
 Father;- therefore I fo truft in him, I fo repofe my felf 
 upon him, that I doubt not, but he will provide all Things 
 neceffary, both for my Soul and for my Body.^ And 
 moreover alfo, that whatfoever Evil he fendeth upon me 
 in this miferable Life, he will turn the fame to my Salva- 
 tion ; ' feeing he is both able to do it, as being God Al- 
 mighty,"* and willing to do it, as being my bountiful 
 Father.*^ 
 
 The Argument. 
 
 Of Providence belonging to the co7nf?ion Place of Creation^ 
 
 afid of the Ufe of both. 
 
 X. LORD'S DAY. 
 
 Q. 27. Air HAT is the Providence of God % 
 
 * *^ A. The almighty and everywhere pre- 
 
 fent Power of God," whereby he doth as it were, bear up 
 with his Hand, and govern the Heaven and Earth, with 
 all Creatures,® fo that whatfoever groweth out of the Earth, 
 alfo Rain and Drought, Plenty and Dearth, Meat and 
 Drink,^ Health and Sickness,io Riches and Poverty;" 
 finally, all Things that are, fall out not rafhly or by Chance, 
 but by his fatherly Counfel and Will.^^ 
 
 Q. 28. What Profit have we by this knowledge of the 
 Creation, and Providence of God % 
 
 A. Hereby we are in Adverfity made patient,^^ in Prof- 
 perity thankful,^'* for the Time to come, we have a very 
 good Hope repofed in God our mofl trufly Father,^" 
 knowing affuredly, that nothing can draw us from his 
 Love,^® feeing all Creatures are fo in his Power, that with- 
 
 Palatine 
 Catechism. 
 
 1 Psjil. 104. 2, 
 3. and 115. 3. 
 Matth. 10. 29. 
 Rom. 11. 36 
 Eph. 1. 11. 
 Ileb. 1. 3. 
 
 2 John 1. 12. 
 Rom. 8. 15. 
 (;al. 4. 5, 6, 7. 
 Eph. 1.5. 
 
 3 Psal. 55. 23. 
 Matth. 6. 25, 
 &c. 
 
 Luke 12. 22, &c. 
 
 4 Rom. 8. 28. 
 
 5 Isa. 46. 4. 
 Kom. 8, 38, 39 
 and lO. \L 
 
 6 Matth. (> 32, 
 33. and 7. 7-11. 
 
 7 Acts 17. 25. 
 &c. 
 
 P.sal. 94, 9, 10, 
 
 11. 
 
 Isa. 29. 15, 16. 
 
 Jer. 23 23, 24. 
 
 Ezek. 8. 12. 
 
 8 Heb. 1. 2, 3. 
 
 9 Jer. 5. 24. 
 Acts 14 17. 
 
 10 John 9. 3. 
 " Prov. 22. 2. 
 
 12 Matth. 10. 
 29. 
 
 Prov. 16. 33. 
 
 13 Rom. 5. 3. 
 Job 1. 3. 
 Jer. 1.21,22, 
 Psal. 39. 10. 
 
 "Deut, 8. 10. 
 1 Thess. 6, 18. 
 
 15 Psal. 55. 23, 
 Rom. 5, 4. 
 
 i« Rom. 8. 38, 
 39, 
 
124 
 
 TJie Palatine CatecJdfm. 
 
 Palatine 
 Catechism. 
 
 1 Job 1. 12. 
 and 2. 6 
 Prov. 21. 1. 
 Acts 17. 25, &c. 
 
 out his Pleafure they are not able, not only not to do any 
 Thing, but not fo much as to flir.^ 
 
 Of God the Son. 
 The Argument. 
 
 2 Mat. 1. 21. 
 Heb. 7. 25. 
 
 3 Acts 4. 12. 
 John 15 4, 5. 
 1 Tim. 2. 5. 
 Isii. 43. 11. 
 
 1 John 5 11. 
 
 * 1 Cor. 1. 13, 
 30, 31. 
 Gal. 5. 4. 
 
 5 Heb. 12. 2. 
 Isa. 9. 6 
 Col. 1. 19, 20. 
 and 2. 10. 
 Isa. 43. 11,25. 
 John 1. 16. 
 1 John I. 7. 
 
 He cojiieth 7iow to hajidle the Second Pa^'t of the Creed, of 
 the Son of God, and of our Redemption, andfirfl is de- 
 clared in the Meaning of the Natne Jefus, and they, are 
 refuted, who in Word do acknowledge the Son of God to 
 be Jefus, that is, a Saviour, but i?ideed do detra^ from 
 his Merit. 
 
 XI. LORD'S DAY. 
 
 Q. 29. ^1 THEREFORE is the Son of God called 
 ^ * fefus, that is, a Saviour % 
 
 A, Becaufe he faveth and delivereth us from all our 
 Sins,' neither ought Salvation to be fought for in any 
 other, neither can it elfewhere be found.^ 
 
 Q. 30. Do they then believe in the only Saviour Jefus, 
 who feek for Happinefs from Saints, or from themfelves, 
 or from anything elfe % 
 
 A. No : For although in Word they glory in him as a 
 Saviour, yet indeed they deny the only Saviour Jefus 3* for 
 it mufl needs be, that either Jefus is not a perfe6l Saviour, 
 or elfe whofoever by true Faith embrace him as a Saviour, 
 they alfo are poffeffed of all Things in him, which are re- 
 quired unto Salvation.^ 
 
Of God the Son. 
 
 The Argument. 
 
 Of the Name Chrijl; and of his Three Of/ices, and why we 
 
 are called Chrifliajis. 
 
 XII. LORD'S DAY. 
 
 Q. 31. A ITHEREFORE is he called Chrifl, that is, 
 ^ ^ Anointed ? 
 
 A. Becaufe he is ordained of the Father, and anointed 
 with the Holy Ghofl,^ to be the chief Prophet and Teacher,- 
 to reveal unto us the fecret Counfel and all the Will of the 
 Father, concerning our Redemption f and to be our high 
 and only Priefl,^ to redeem us by the only Sacrifice of his 
 own Body,^ daily to make Interceffion unto the Father for 
 us,*' and to be the everlafling King to govern us by his 
 Word, and with his Spirit to preferve and maintain that 
 Salvation which he hath purchafed for us/ 
 
 Q. 32. Why art thou called a Chriflian?^ 
 
 A. Becaufe by Faith I am a Member of Jefus Chrifl,^ 
 and Partaker of his Anointing/" fo that I both confefs his 
 Name," and prefent niy felf unto him a lively Offering of 
 Thankfgiving,^'^ and in this Life with a free and good Con- 
 fcience fight against Sin and Sathan,^^ and afterward do 
 poffefs with Chrifl an everlafling Kingdom over all 
 Creatures." 
 
 The Argument. 
 
 Why Chrifl is called the only begotten Son of God^ ajid our 
 
 Lord. 
 
 XIIL LORD'S DAY. 
 
 Q. ZZ' TT^^ vA^-aX caufe is Chrifl called the only be- 
 
 gotten Son of God, whereas we alfo are the 
 
 Sons of God 1 
 
 Palatine 
 Catechism. 
 
 1 Psa, 45. 3. 
 
 Ileb. 1 9, 
 Isa. 61.1. 
 Acts 4. 18. 
 
 2 Deut. 18. 15. 
 Acts 3. 22 and 
 7.37. 
 
 Isa. 55. 4. 
 
 3 John 1. 18. 
 and 15. 15. 
 
 i Psal. 110. 4. 
 Ileb. 7. 21. 
 
 5 Ileb. 9. 12, 
 14, 28. and lo. 
 12, 14. 
 
 6 Rom. 8. 34. 
 and 5. 9. 10. 
 Heb. 9. 24. 
 
 1 John 2. 1. 
 
 7 Psal. 2. 6. 
 Zech. 9 9. 
 .Matth. 21 5. 
 Luke 1 33. 
 Matth. 28. 18. 
 John 10. 28. 
 Rev. 19. 11-16. 
 
 8 Acts 11. 26. 
 
 9 1 Cor. 6. 15. 
 
 ioiJohn2.27. 
 Isa. 59. 21. 
 Joel 2. 28. 
 Acts 2. 17. 
 
 11 Mat. 10. 32. 
 Rom. 10. lu. 
 
 12 Rom. 12. 1. 
 1 Pet 2. 5. 9 
 Rev. 1. 6. and 
 5. 8, 10. 
 
 13 1 Pet. 2. 11. 
 Rom. 6 12, 13. 
 Gal. 6. 16, 17. 
 Eph. 6. 11. 
 
 1 Tim. 1.18,19. 
 
 » Mat 25. 34. 
 
 2 Tim. 2. 12. 
 
126 
 
 The Palatine Catechifm. 
 
 Palatine 
 Catechism. 
 
 1 John 1. 14. 
 and 3. 16. 
 Horn. 8. 32. 
 Ileb. 1. 2. 
 
 1 John 4. 9. 
 
 2 Rom. 8. 16. 
 John 1. 12. 
 Gal. 4. 6. 
 Eph. 1. 5, 6. 
 
 31 Pet. 1. 18, 
 19. and 2. 9. 
 1 Cor. 6. 20. 
 and 7. 23. 
 Eph. 1. 7. 
 1 Tim. 2. 6. 
 John 20. 28. 
 
 * John 1. 1 
 and 17. 5. 
 Rom. 1. 4. 
 Col 1. 15-19. 
 1 John 5. 20. 
 Psal 2. 7. 
 Matth. 3. 17. 
 and 16. 16 
 
 6 Rom. 9. 5. 
 
 6 Matth. 1 20. 
 Luke 1. 35. 
 
 7 John 1. 14. 
 Luke 1. 31. 42, 
 43. 
 
 Gal. 4. 4. 
 Isa. 7. 14. and 
 9.6. 
 
 8 2 Sam. 7. 12. 
 P.sal. 132. 11. 
 Luke 1. 32. 
 Acts 2. 30. 
 Rom. 1. 3. 
 
 9 Phil. 2. 7. 
 Ileb. 2. 14, 17. 
 
 10 Ileb. 4. 15. 
 and 7. 26. 
 
 " Ileb. 2. 16, 
 17. and 7.26, 
 27. 
 1 Pet. 1.18,19. 
 
 12 P.sal. 32. 1. 
 Isa. 53. 5, 11. 
 Rom. 8. 3, 4. 
 Gal. 4. 4, 5. 
 ICor. 1.30, 3L 
 1 Pet. 3. 18. 
 
 A. Becaufe Chrifl alone is the coetemal, and natural 
 Son of his eternal Father f but we for his fake by Grace, 
 are made the Sons of the Father by Adoption.* 
 
 Q. 34. Wherefore dofl thou call him our Lo?'d? 
 
 A. Becaufe he having redeemed our Body and Soul 
 from Sin, not with Gold nor with Silver, but with his own 
 precious Blood, and having delivered us from all the Power 
 of the Devil, doth challenge us properly to belong to him- 
 felf.3 
 
 The Argument, 
 
 The Incarnation of the Son of God, that is, the Conceptio7i 
 of Chrifl by the Holy Ghofl, his birth of the Vi?'gin Mary, 
 inhere of the perfo?ial Union of both Natures, and of the 
 Fruit of both. 
 
 XIV. LORD'S DAY. 
 
 Q. 35. "VI THAT doft thou beheve when thou fayfl 
 * * He was cojiceived by the Holy Ghofl, 
 born of the Virgin Mary % 
 
 A. That the very Son of God, wHo is,* and abideth true 
 and everlafling God,^ did, through the working of the 
 Holy Ghoft,^ take the very true Nature of Man, of the 
 Flefh and Blood of the Virgin Mary,7 fo that he is alfo of 
 the true Seed of David,^ like unto his Brethren in all 
 Things,^ Sin excepted. ^^ 
 
 Q. 36. What Fruit reapefl thou by the holy Conception 
 and Birth of Chrift? 
 
 A. That he is our Mediator," and by his Innocency and 
 perfect Holinefs, doth cover my Sins wherein I am con- 
 ceived, and keepeth them from coming in the Sight of 
 God.^" 
 
Of God tJic Son. 
 
 The Argument. 
 
 Hitherto of the Pe7fon ; no7v of the Office of Chrifi, as 
 touchi?ig our Redemption, the Parts whereof are Two, his 
 Hinniliation and his Glorification : To his Humiliation 
 belo?ig his Sufferi??^ and under 7C'ho?n he fuffiered, a?id 
 his Funif/imcnt, that is, the Kind of his Death. 
 
 XV. LORD'S DAY. 
 
 Q. Zl- WJ^^^^ believefl thou when thou fayft, He 
 f'ffiered? 
 
 A. That in the whole Time of his Life, which he con- 
 tinued here upon Earth, but efpecially in the End thereof, 
 he fuflained both in Body and Soul, the Wrath of God 
 againfl the Sin of all Mankind,^ that by his Suffering, as by 
 the only Sacrifice of Reconciliation,^ he might both de- 
 liver our Souls from everlafling Condemnation,'^ and might 
 alfo purchafe for us the favour of God, Righteoufnefs, and 
 everlafling Life.'* 
 
 Q. 38. What reafon was there, why he fuffered under 
 Judge Pilate ? 
 
 A. That he an Innocent, being condemned before a 
 civil Judge,^ might fet us free from the fevere Judgment of 
 God, which was to fall upon us.* 
 
 Q. 39. Is it any more that he was faflned to the Crofs, 
 than if he had been put to any other Kind of Death 1 
 
 A. Yea truly, it is more, for by this I am fure that he 
 hath taken upon him the Curfe, which did hang over me ; 
 for the Death of the Crofs was curfed by God/ 
 
 Palatine 
 Catechism. 
 
 'Isa.o3 4, 5, 
 12. 
 
 1 Tim. 2. 6. 
 lPet.2 24. and 
 3. IS, 
 
 2 Isa. 53. 10. 
 Rom. 3. 2o. 
 
 1 Cor. 5. 7. 
 Eph. 5. 2l 
 Heb 9.28. and 
 10. 14. 
 1 John 2. 2. 
 and 4. 10. 
 
 3 Gal. 3. 13. 
 Col. 1. 13. 
 Heb 9. 12. 
 
 1 Pet. 1. 18, 19. 
 14. 
 
 *2 Cor. 5 21. 
 .lolin 3. IG, 3G. 
 and 6. 51. 
 Heb. 9. 15. and 
 10. 19. 
 
 •■; John 18. 38. 
 and 19. 4. 
 .Matth. 27. 24. 
 Luke 23. 14, 15. 
 Isa. 53. 4. 5. 
 
 « 2 Cor. 5. 21. 
 Gal. 3. 10, 
 
 " Gal. 3. 13. 
 Deut. 21. 23, 
 
128 
 
 Palatine 
 Catechism. 
 
 i"Gen. 2. 17. 
 
 2 Rom 8. 3, 4. 
 Phil. 2. 8. 
 Heb. 2. 14, 15. 
 and 9. 14. 
 
 3 Matth. 27. 
 50, 60. 
 
 Luke 23. 52, 5.3. 
 John 19. .38, &c. 
 Acts 13. 29. 
 
 4 Psal. 49. 8. 
 Mark 8. 37. 
 
 .-; John 5. 24. 
 Rom. 7. 24. 
 Phil. 1. 32. 
 
 « Rom. 6. 6. 
 
 7 Rom. 6. 12. 
 « Rom. 12. 1. 
 
 TJie Palatine CatecJiifm. 
 
 The Argument. 
 
 That Chrijl died and was buried, and why, and what Fruit 
 there is of it, where of the Death of the Faithful, and 
 afterwai'd the Meani7ig of the Words, He defcended, 6^<r. 
 
 XVI. LORD'S DAY. 
 
 Q. 40. Al THY was it neceffary that Chrifl fhould 
 ^ * humble himfelf even to the Death ? 
 
 A. Becaufe the Juflice and truth of God,i could by no 
 other Means be fatisfied for our Sins, than by the Death 
 of the Son of God.^ 
 
 Q. 41. Wherefore was he alfo buried? 
 
 A. That he might thereby make it known, that he was 
 truly dead.^ 
 
 Q, 42. But feeing Chrifl died for us, why muft we alfo 
 die? 
 
 A. Our Death is not a Satisfa6lion for our Sins,* but an 
 utter deflroying of Sin, and a Paffage into everlafting 
 Life. 5 
 
 Q. 43. What Profit receive we further by the Sacrifice 
 and Death of Chrift 1 
 
 A. That by the Power of his Death, our old Man is 
 crucified together with him, and is alfo dead and buried,^ 
 that the evil Concupifcences and Defires of the Flefli, may 
 not hereafter reign in us,^ but that we may offer our felves 
 unto him a Sacrifice of Thankfgiving.^ 
 
 Q. 44. Why is this added. He defcended into hell? 
 
 A. That in my greateft Sorrows and mofl grievous 
 Temptations, I may uphold my felfwith this Comfort, that 
 my Lord Jefus Chrifl, by the unfpeakable Anguifh, Tor- 
 ments and Terrors of his Soul, whereinto he was plunged, 
 both before, and efpecially as he was hanging upon the 
 
Of God the Son. 
 
 Crofs, hath dehvered me from the Anguifh and Torments 
 of Hell/ 
 
 The Argument. 
 
 ChriJTs rifmg agaifi, and the Fruit thereof. 2. His afccjid- 
 i?ig into Heai'en, and how far he is prefe?it at this Day 
 in his Church; alfo of the i?ifeparable Co7ijim8ion of 
 the Tiuo Natures in Chrijl: Lajl of all, of the fruit of 
 Chrifl's Afcenfion, 
 
 XVII. LORD'S DAY. 
 
 Q, 45. T17HAT doth Chrift's ;7/?;2^ ^^^//z profit us ? 
 ^^ A. Firft, by his rifmg again, he hath 
 
 overcome Death, that he might make us Partakers of that 
 Righteoufnefs which he purchafed for us by his Death.' 
 Semidly. We alfo now by the Power thereof, are raifed up 
 unto a new Life.' Laft of all, the rifing again of Chrift our 
 Head, is a Pledge unto us of our glorious Refurredion."* 
 
 Q. 46. How dofl thou underfland that, He afce?ided 
 into heaven ? 
 
 A. That in the Sight of his Difciples, Chrift was taken 
 up from Earth to Heaven,' and is yet there for us,' and 
 ihall be till he come again to judge the Quick and the 
 Dead.^ 
 
 Q. 47. What then, is not Chrift with us as hepromifed, 
 
 unto the End of the World ]^ 
 
 A. Chrift is true God and true Man, therefore according 
 to his Manhood, he is not now upon Earth,^ but according 
 to his Godhead, his Majefty, his Grace, and his Spirit, he 
 is at no Time from us.^'^ 
 
 Q. 48. And are not the Two Natures in Chrift, by this 
 Means pulled afunder, if the Manhood be not wherefoever 
 the Godhead is 1 
 
 Palatine 
 Catechism. 
 
 iPsal. 18.5, 
 6. and 116. 3. 
 Isa. 53. 5, 10. 
 Matth. 26. 38. 
 and 27. 6. 
 Heb 5 7. 
 
 2 Rom. 4. 2.5 
 1 Cor. 15. 17. 
 1 Pet. 1. 3. 4, 
 5,21. 
 
 3 Rom. 6. 4. 
 Eph. 2. 5. 
 Col. 3. 1, 2. 
 
 * 1 Cor. 13. 20 
 21. 
 Rom. 8. 11. 
 
 5 Mark 16. 19 
 Luke 24. 51. 
 Acts 1.9. 
 
 6 Ileb. 4. 14. 
 and 7. 25. and 
 9. 24. 
 
 Rom. 8. 34. 
 Col. 3. 1. 
 
 7 Mat. 24. 30. 
 Acts 1. 11. 
 
 8 Mat. -.8. 2'^. 
 
 9 Mat. 26. 11. 
 John 16. 28. 
 and 17. 11. 
 Acts 3. 21. 
 
 10 John 14. 17, 
 18. and 16. 13. 
 Matth. 28. 20. 
 (Aug. Tract. 50 
 in John). 
 
no 
 
 Palatine 
 i Catechism. 
 
 1 Jer. 23. 24. 
 ' Acts 7. 40. 
 
 and 17. 27, 28. 
 
 2 Col. 2. 9. 
 I .iolin3 13. 
 
 ' and 11. 15 
 ! Mat 2S. 6. 
 
 8 I John 2. 1. 
 Horn. 8. 34. 
 
 * John 14. 2. 
 and 1 7. 24. and 
 20. 17. 
 Eph. 2. 6. 
 
 5 John 14. 16. 
 and 16. 7. 
 Acts 2. 33. 
 
 2 Cor. 1 22. 
 and 5. 5. 
 
 6 Col 3. 1. 
 Phil. 3. 20. 
 
 " Eph. 1. 20, 
 21, 22, 23. and 
 5. 23. 
 Col. 1. 18. 
 
 8 Mat. 28. 18. 
 John 5. 22. 
 
 >r * Acts 2. 33. 
 Eph. 4. 10. 
 
 10 Psal. 2. 9. 
 and 110. 1, 2. 
 John 10. 28. 
 Eph. 4. 8. 
 
 T/ie Palatine CatecJiifm. 
 
 A. Not a whit, for feeing the Godhead cannot be con- 
 tained in any Compafs, and is prefent in all Places,^ it 
 followeth neceffarily, that it is without the Nature of Man 
 which it hath taken ; and yet neverthelefs, is in it alfo, and 
 remaineth perfonally united unto it.2 
 
 Q. 49. What Fruit doth Chrift's afcendi7ig into heaven 
 bring us % 
 
 A. Firjl. That he maketh Interceffion in Heaven unto 
 his Father for us.^ Secojidly. That we have our Flefh in 
 Heaven, that by this, as by a certain Pledge we may be 
 affured, that he who is our Head, will lift up unto him, us 
 that are his Members/ Thirdly. That he fendeth unto us 
 his Spirit, as a Pledge between us,^ by the powerful work- 
 ing whereof, we feek not Things on Earth, but things that 
 are above, where he fitteth at the right Hand of God.^ 
 
 The Argument. 
 
 The Sitting at the right JTand, and the Fruit thereof^ which 
 is the Third Degree of Chrijl's Exaltation, 
 
 XVHL LORD'S DAY. 
 
 Q. 
 
 50. ^"X THY is it added. He fitteth at the right 
 
 ^^ Hand of God? 
 
 A. Becaufe Chrifl did therefore afcend into Heaven, 
 
 that he might thereby declare himfelf the Head of his 
 
 Church,^ by which the Father governeth all Things.^ 
 
 Q. 5 1. What doth this Glory of Chrifl our Head avail us ? 
 
 A. Firfl. That by the Holy Ghofl he poureth upon us 
 
 his Members heavenly Gifts f and then, that by his Power, 
 
 he doth prote6l and defend us againft all Enemies. 
 
 10 
 
The Argument. 
 
 Palatine 
 Catechism. 
 
 C/iriJTs coming again to Judi^mcnt. 2. The Fruit or Comfort 
 
 thereof. 
 
 XIX. LORD'S DAY. 
 
 Q. 52. ^1 THAT Comfort doth Chrifls comifig again to 
 ^ ^ Judge the Quick and the Dead bring to 
 thee ? 
 
 A. That in all Miferies and Perfecutions, I lift up my 
 Head, and wait for him, who did before fland in my flead 
 before God's Judgment-feat, and did take away all Curfe 
 from me, to come from Heaven as a Judge,^ to throw all 
 his and mine Enemies into everlafling Pains,' and to re- 
 ceive me with all the Ele6l unto himfelf, into heavenly 
 Joys and everlafling Glory.^ 
 
 Of God the Holy Ghofl. 
 
 The Argument. 
 
 Of the Holy Ghofl, true and eve7'lafling God, with the 
 Father and the Son, aiid of his Office or working, and 
 Effefts in us. 
 
 XX. LORD'S DAY. 
 
 Q. 53. ^1 mAT believeR thou of the Holy Ghofl? 
 
 ^ ^ A. Fifft. That he is true God, and 
 
 co-eternal with the everlafling Father and the Son.^ Then, 
 that he is alfo given to me,^ that through Faith he may 
 make me Partaker of Chrifl and all his Benefits,^ may 
 comfort me,^ and abide with me for ever.^ 
 
 1 Luke 21. 28. 
 Phil. 3. 2 J. 
 Kom. 8. 23. 
 Tit 2. 13. 
 
 1 Thess. 4. 16. 
 
 - Matth. 25. 4. 
 
 2 Thess. 1. 6, 7. 
 
 3 Mat. 25. 34. 
 
 4 1 John 5. 7. 
 Gen. 1. 2. 
 Isa. 48. 16 
 Mat. 2^. 19. 
 
 1 Cor. 3. 16. 
 and 6 19. 
 Acts 5. 3, 4. 
 
 5 Gal. 4. 6. 
 2Cor. 1. 22. 
 Eph. 1. 13. 
 
 G Gal. 3. 14. 
 1 Pet. 1. 2. 
 1 Cor. 6. 17. 
 
 7 John 15. 26. 
 Acts 9. 31. 
 
 8 John 14. 16, 
 1 Pet. 4. 14. 
 
Palatine 
 Catechism. 
 
 1 Fph. 5. 2fi. 
 and 4. 11. 12, 
 13. 
 
 .John 10. 11. 
 
 Acts2n. 28. 
 
 Rom 1.16. and 
 10. H, 15, 16, 
 17. 
 
 2 Gen. 26. 4. 
 Rev. 5. 9. 
 
 3 Ps. 71.17,18. 
 Tsa. 59. 21. 
 
 1 Cor. 11 26. 
 
 * Rom. 8. : 9. 
 Eph. 1. 10, 11, 
 12, 13. 
 
 5 Acts 2. 42. 
 Eph. 4 3,4,5. 
 
 9 Psal. 129. 
 1-j. 
 
 Matth. IP. 18. 
 .Tohn 10. 27, 
 28, 29. 
 
 7 Rom 8. 16. 
 
 2 Cor. 13. .5. 
 1 John 3. 14, 
 19, 20, 21. 
 
 8 Psal. 23 6. 
 John 10. 2S. 
 
 1 Cor. 1. 8, 9. 
 1 Pet. 1. 5. 
 1 John 2. 9. 
 
 9 Rom. S. 32. 
 1 Cor 6. 17. 
 and 12. 13, 20. 
 I John 1. 3. 
 
 10 1 Cor 12. 
 21. and 14. 5. 
 Phil 2 4, 5, 6. 
 
 .11 2 Cor. 5. 19, 
 
 21. 
 
 1 John 1. 7. 
 
 and 2. 2. 
 
 12 Psal. 103. 3, 
 10, 12. 
 Jer. 31. 34. 
 Mic. 7. 19. 
 
 i-t Rom. 7. 23, 
 24, 25. and 
 8. 1, 2, 3. 
 
 "John .3. 18. 
 and 5. 24. 
 
 Of the Church. 
 
 The Argument. 
 
 Of the Catholick Churchy and the Notes thereof^ of the Com- 
 tnimioii of Saints, a7id the Forgivenefs of Sins. 
 
 XXI. LORD'S DAY. 
 
 Q. 54. 'I ^ THAT believefl thou oithe Catholick Church 
 ^^ ofChrift? 
 
 A. I believe that the Son of God, doth by his holy 
 Spirit and by the Word/ gather unto himfelf out of all 
 Mankind/ from the Beginning of the World unto the End/ 
 a Congregation chofen to everlafling Life/ agreeing in 
 true Faith/ and doth maintain and preferve the fame ;^ 
 and that I am a lively Member of that Congregation/ and 
 fhall fo for ever abide.* 
 
 Q. 55. What meaneth The Commimion of Saints2 
 
 A. Firft. That all, and every one of the Believers have 
 Fellowfhip with ChrifL and all his Benefits, as being 
 Members of him.^ Secondly. That every one who hath 
 received Gifts, ought to imploy them readily and cheer- 
 fully for the common Profit and Salvation of all.^^ 
 
 Q. 56. What believefl thou concerning the Forgivenefs 
 of Sins ? 
 
 A. I believe, that God for the Satisfa6tion of Chrifl," 
 hath quite put out of his Remembrance all my Sins,^^ and 
 even that Corruption alfo, wherewith I muft flrive all 
 my Life long,^^ and doth freely give unto me the Right- 
 eoufnefs of Chrift, fo that I fhall never come into Judg- 
 ment. ^^ 
 
Of the Rightcoufncfs of Faith. 
 
 Of the Refu} reclion of the FlefJi, and of everlafling L ife. 
 
 The Argument. 
 
 Of the RcfurreBion of the Flefli, and of Life everlafting, 
 and of the Fruit of the?n both. 
 
 XXII. LORD'S DAY. 
 
 ^.57. \\JliA:\: Comfort diOih the RefurreHion of the 
 * ^ FlefJi minifler unto thee % 
 
 A. Not only that my Soul (hall flraightway after it is 
 departed out of the Body, be taken up unto Chrift the 
 Head thereof,' but that this Flefh of mine alfo, being 
 raifed up by the Power of Chrift, fhall be united again to 
 my Soul, and fhall be made conformable unto the glorious 
 Body of Chria.- 
 
 Q. 58. What Comfort receivefl thou by the Article of 
 everlafiing Life 1 
 
 A. That becaufe in this prefent Life, I feel the Begin- 
 nings of everlafling Joy in my Heart,^ I fhall after this 
 Life enjoy full and perfect Bleffednefs wherein I fhall 
 praife God for ever ;'' which Bleffednefs neither Eye hath 
 feen, nor Ear hath heard, nor any Man can conceive.^ 
 
 Of the Righteoufncfs of Faith, 
 
 The Argument. 
 
 A Repetition of the Fruit -of all the Articles of our Belief 
 where, both of fuft if cation by Faith, and of the Word 
 (Faith ofdy). 
 
 XXIIL LORD'S DAY. 
 
 Q, 59. "NTOW, when thou believed all thefe Things, 
 ^ ^ what Profit cometh to thee thereby % 
 
 Palatine 
 Catechism. 
 
 1 Luke 16, 22. 
 and 23. 43. 
 Phil. 1.21,23. 
 
 2 Job 19. 25, 
 •l^, '11. 
 
 1 Cor. 15. 51- 
 
 51 
 
 Phil. 3. 21. 
 
 1 John 3. 2. 
 
 3 Rom. 8. 23. 
 
 2 Cor. 5. 2, 3. 
 1 John 3. 2. 
 
 ^ John 17. 3. 
 Rev. 5. 9. 10. 
 
 '" 1 Cor. 2. 5. 
 
TJie Palatine CatccJiifm. 
 
 Palatine 
 Catechism. 
 
 1 Ilab. 2. 4. 
 Rom. 1. 17. 
 John 3. 26. 
 
 - Kom 3. 21, 
 22, 24, 25, 28. 
 and 5. 1. 
 Gal. 2. 16. 
 Eph. 2. 8, 9. 
 Phil. 3. 9. 
 
 3 Rom. 3. 9, 
 10, 11, 12, 23. 
 * Rom. 7. 23. 
 
 5 Rom. 1. 17. 
 and .3. 22. 
 Mark 16. 16. 
 John 3. 18, 36. 
 
 6 Deut. 9. 6. 
 Rom. 3 24. 
 Tit. 3. 5. 
 Eph. 2. 8, 9. 
 
 " Rom. 4. 5, G. 
 and 5 19. 
 John 17. 19. 
 
 1 John 2. 2. 
 
 2 Cor. 5. 19. 
 Heb. 10. 10, 14. 
 
 8 Rom. 8. 4. 
 2 Cor. 5. 21. 
 
 9 1 Cor. 1. 30. 
 and 2. 2. 
 
 10 Rom. 1. 17. 
 Ileb. 11 6. 
 
 1 John 5. 10. 
 
 A. That in Chrifl I am righteous before God, and Heir 
 of Life everlafling.^ 
 
 Q. 6o. How art thou righteous before God % 
 
 A. By Faith alone in Jefus Chrifl.,^ fo that although mine 
 own Confcience do accufe me, that I have grievoully 
 oifended againfl the Commandments of God, and have 
 not kept any one of them ;^ moreover alfo, that I am 
 prone to all evil,'* yet notwithflanding, (fo that I do em- 
 brace thefe benefits, with true Affiance of Mind^) without 
 any Merit of mine own, of the mere Mercy of God,^ the 
 perfe6t Satisfa6lion, Righteoufnefs, and Holinefs of Chrifl, 
 is imputed and given unto me,^ as if I had neither com- 
 mitted any Sin, neither were there any Blot or Corruption 
 cleaving unto me; yea, as if I had myfelf perfecStlyperformed 
 that obedience, which Chrifl hath performed for me?^ 
 
 Q. 6 1. Why dofl thou fay, that thou art righteous by 
 Faith alone % 
 
 A. Not becaufe, by the Worthinefs of my Faith I pleafe 
 God, but becaufe the Satisfa6lion, Righteoufnefs, and 
 Holinefs of Chrifl alone is my Righteoufnefs in the Sight 
 of God,^ and I can lay hold upon, and apply the fame 
 unto my felf, by no other Means but by Faith. ^^ 
 
 The Argument. 
 
 That Works are not Righteoufjiefs^ or any Part of Right- 
 eotifnefs in the Sight of God, and thetefore that the 
 Righteoufnefs of Works is gathered ainifs from the 
 Reward, and yet, that Afen ai'e fiot by this Do&rine 
 made carelefs a7id profane. 
 
 XXIV. LORD'S DAY. 
 
 Q. 62. ^1 rHY cannot our good Works be Righteouf- 
 nefs, or any Part of Righteoufnefs in the 
 Sight of God ? 
 
Of the Sacraments. 
 
 A. Becaufe that Righteoufnefs, which is able to abide 
 the Judgment of God, mull be mod perfect, and in all 
 Points agreeing with the Law of God ;^ but our befl. 
 Works that we do in this Life, are imperfect, and even de- 
 filed with Sins.^ 
 
 Q. (iTy. How fayfl thou that our good Works deferve 
 nothing, whereas God promifeth that he will give us a 
 Reward for them, both in this Life, and in the Life to 
 come ? 
 
 A. That Reward is given, not of Defert, but of 
 Grace. ^ 
 
 Q. 64. Doth not this Doctrine make Men fecure and 
 profane \ 
 
 A. No ; for it cannot be, but they who are ingraffed 
 into Chrifl by Faith, fhould bring forth Fruits of Thank- 
 fulnefs.^ 
 
 Of the Sacraments. 
 
 The Argument. 
 
 By whoDi a?id by what mea?ts Faith is begotten and coti- 
 
 fir77ied in us; of the Sacraments in gejieral, what they 
 
 are, and of the Ufe or End of the Word afid Sacra- 
 
 metits, and of the Nu7nber of the Sacraments of the New 
 
 Tejlament. 
 
 XXV. LORD'S DAY. 
 
 Q. 65. OEEING then. Faith alone maketh us Par- 
 ^^ takers of ChriR, and all his Benefits, from 
 whence proceedeth this Faith ? 
 
 A. From the Holy Ghofl, who by the preaching of the 
 Gofpel, dcfth kindle the fame in our Hearts,^ and doth 
 confirm it by the Ufe of the Sacraments.^ 
 
 Palatine 
 
 Catechism. 
 
 1 Lev. 18. 5. 
 Luke ]0. 28. 
 Deut. -11. 26. 
 Gal. 3. 10. 
 
 2 Isa. 64 6. 
 
 3 Luke 17. 10. 
 
 * Mat 7. 18. 
 .Tolm 15 h. 
 Rom. 8. 14. 
 
 ^ .John 3. 5. 
 and 6. 29. 
 Eph. 2. 8. and 
 6. 17. 
 Phil. 1. 29. 
 
 « Mat. 28. 19, 
 20. 
 1 Pet. 1. 22, 23. 
 
1^6 
 
 J 
 
 Palatine 
 Catechism. 
 
 T/ie Palatine Catechifm. 
 
 ' Oen. 17. 11. 
 Dour. 30. 6. 
 Kom. 4. 11. 
 K/.ek. 20. 12. 
 Mark 16. 16. 
 Luke 22. 20. 
 
 - Rom. C. 3. 
 1 Cor. 11. 26. 
 Gal. 3. 2d, 27. 
 
 •" Mat. 28. T9. 
 Mark 16. 15,16. 
 
 * Mat. 26. 26, 
 .tc. 
 
 Mark 14. 22, &c. 
 lAike22. 19, &c. 
 1 Cor. 11. 23, 
 
 « Mat. 28. 19. 
 
 Q. 66. What are Sacraments'? 
 
 A. They are Holy and vifible Signs and Seals ordained 
 of God, to that End that he might thereby the more fully 
 declare, and feal unto us the Promife of the Gofpel, to wit, 
 that he doth freely give Forgivenefs of Sins, and Life ever- 
 lafling, not only to all in general, but even to every one 
 that believeth, and that for the only Sacrifice of Chrifl 
 offered upon the Crofs.^ 
 
 Q. 67. What then, do both thefe, as well the Word as 
 the Sacraments, tend to that End, to lead our Faith unto 
 the Sacrifice of Ciirift offered upon the Crofs, as to the 
 only Foundation of our Salvation ? 
 
 A. Yea truly, for the Holy Ghoft teacheth by the Gofpel, 
 and confirmeth by the Sacraments, that all our Salvation 
 flandeth in the only Sacrifice of Chrifl, offered for us upon 
 the Crofs. ^ 
 
 Q. 68. How many Sacraments hath Chrifl ordained in 
 the new Covenant 1 
 
 A. Two ; Baptifm,^ and the holy Supper.^ 
 
 Of Baptifm. 
 
 The Argument. 
 
 The Application of the former DoHrine of Sacrame?its nnto 
 Baptifm. 2. Of fpiritual Baptifm. 3. And of the 
 Confirination thereof. 
 
 XXVI. LORD'S DAY. 
 
 Q. 69. T_T OW art thou put in Mind and confirmed in 
 -*- ^ Baptifm, that thou art Partaker of that 
 only Sacrifice of Chrifl % 
 
 A. Becaufe Chrifl hath commanded the outward Wafh- 
 ing with Water,' adding this Promife, that I fliall no lefs 
 
affuredly be waflied by his Blood, and by his Spirit, from 
 the Spots of my Soul, that is, from all my Sins,^ than I am 
 outwardly waflied with Water, wherewith the Spots of my 
 Body ufe to be wafhed away.^ 
 
 Q. 70. What is it to be waflied by the Blood and Spirit 
 of Chria ? 
 
 A. It is to receive at the Hands of God, Forgivenefs of 
 Sins, freely for the Blood of Chrifl, which he hath flied for 
 us in his Sacrifice upon the Crofs f and next, to be re- 
 newed alfo by the Spirit of Chrift, and being fan6lified by 
 him, to become a Member of Chrifl., to the end we may 
 more and more die unto Sin, and live holily, and without 
 Blame.^ 
 
 Q. 71. Where doth Chrifl promife that he will as cer- 
 tainly wafli us with his Blood and with his Spirit, as we are 
 wafhed with the Water of Baptifm 1 
 
 A. In the Inftitution of Baptifm, the Words whereof are 
 thefe, Go and teach all Nations, baptizing them in the 
 Name of the Father, and of the Son, and of the Holy 
 Ghofl;^ he that believeth and is baptized fliall be faved ; 
 he that believeth not, fliall be condemned i** This Pro- 
 mife is repeated when the Scripture calleth Baptifm the 
 Wafliing of the new Birth,'' and the Wafliing away of Sins.^ 
 
 The Argument. 
 
 That Baptifm is not the very WaJJiing away of Sins, and 
 yet, that the Holy Ghofl doth not without Caufe fo fpeak, 
 and of the Baptifm of Children. 
 
 XXVIL LORD'S DAY. 
 
 Q. 72. TS then Baptifm the very wafliing away of 
 ^ Sins % 
 
 Palatine 
 Catechism. 
 
 1 Mat. 3. 11. 
 
 and 28. 19. 
 Mark 18. 16. 
 Acts 2. 38. 
 .lohn 1. 33. 
 Kom. 6. 3, 4. 
 
 - 1 Pet. 3. 21. 
 Mark 1. 4. 
 Luke 3. 3. 
 
 3 Ueb. 12 24. 
 1 Pet. 1. 2. 
 Kev. 1. 5. and 
 7. 14. 
 
 Zech. 13. 1. 
 Ezek. 36 25, 
 2ij, 27. 
 
 ^ John 1. 33. 
 and 3. 5. 
 Kom. 6. 4. 
 1 Cor. 6. IL 
 and 12 13. 
 CoL 2. 11, 12. 
 
 5 .Mat. 28. 19. 
 ^ Mark 16. 16. 
 
 ■ Tit. 3. 5. 
 * Acts 22. 16. 
 
i^^S 
 
 The Palatine CatecJiif^n. 
 
 Palatine 
 Catechism, 
 
 1 ]Mat. 3. 11. 
 1 Cor. 6. 11. 
 Eph, 5. 26. 
 1 John 1. 7. 
 1 Pet. 3. 21. 
 
 2 Rev. 1. 5. 
 and 7. 14. 
 1 Cor. 6. 11. 
 
 3 Mark 15. 16. 
 Gal. 3. 37. 
 
 4 Gen. 17. 7. 
 
 5 Mat. 19. 14. 
 Luke 1. 14, 15. 
 Psal. 2.5 9, 10. 
 Isa. 44. 3, 4. 
 
 Acts 2. 39. 
 
 6 Acts 10. 47. 
 
 " Gen. 17. 14. 
 
 8 Col. 2. 11, 
 12, 13. 
 
 A, It is not, for only the Blood of Chrifl, and the Holy 
 Ghofl doth cleanfe us from all Sin.^ 
 
 Q. 73. Why then doth the Holy Ghofl call Baptifm the 
 Wafliing of Regeneration, and the Wafliing away of Sins % 
 
 A. God doth not without great Caufe fo fpeak, to 
 wit, not only to teach us, that as the Spots of the Body 
 are cleanfed with Water, fo our Sins are purged by the 
 Blood and Spirit of Ghrifl,^ but much more, that by this 
 heavenly Token and Pledge, he may affure us, that we are 
 as truly wafhed inwardly from our Sins, as we are waflied 
 with outward and vifible Water.^ 
 -^" Q. 74. Ought Infants alfo to be baptized? 
 
 A. Yea truly ; for feeing they belong to the Covenant 
 and Church of God, as well as thofe that be at Years of 
 Difcretion \^ and feeing unto them is promifed by the 
 Blood of Chrift, Forgivenefs of Sins, and the Holy Ghofl 
 the Worker of Faith, no lefs than to the other f they ought 
 alfo by Baptifm to be ingraffed into the Church of God, 
 and to be difcerned from the Children of Infidels,^ as they 
 were in the Old Teflament by Circumcifion,'' in place 
 whereof, was ordained Baptifm in the New Teflament.^ V 
 
 Of the Supper of the Lord. 
 
 The Argument. 
 
 Ihe Application of the former Do^rine of Sacraments to 
 the Supper of ihe Lord. 2. A Defcription of the fpiritiial 
 Supper. 3. The Co7ifirmation thereof, 
 
 XXVIII. LORD'S DAY. 
 
 ^- 75- T TOW art thou put in mind, and affured in 
 -*- ^ the Supper of the Lord, that thou art 
 
Partaker of that holy Sacrifice of Chrift, offered upon the 
 Crofs, and of all his Benefits ? 
 
 A. Becaufe Chrifl hath commanded me, and all the 
 Faithful, to eat of this Bread being broken, and to drink 
 of this Cup, being divided among us, in Remembrance of 
 him, and hath alfo added this Promife ; ^ Fi/yi. That his 
 Body was no lefs affuredly offered, and broken for me 
 upon the Crofs, and his Blood flied for me, than with mine 
 Eyes I fee, that the Bread of the Lord is broken unto me, 
 and the Cup reached unto me. Seco?idly. That my Soul 
 is no lefs affuredly fed unto everlafling Life by him, with 
 his Body that was crucified, and his Blood that was fhed 
 for us, than I do with my bodily Mouth receive Bread and 
 Wine, the Tokens of the Body and Blood of the Lord, 
 being delivered unto me by the Hand of the Minifler. 
 
 Q. 76. What is it to eat the Body of Chrifl crucified, 
 and to drink his Blood that was fhed ? 
 
 A, It is not only with certain Affiance of Mind to lay 
 hold of the whole Paffion and Death of Chrift, and there- 
 by to obtain Forgivenefs of Sins, and Life everlafling ; - 
 but alfo by the Spirit of Chrifl, which dwelleth at one 
 Time both in Chrifl and us, in fuch Sort more and more 
 to be united unto his holy Body," that although he be in 
 Heaven,^ and we upon Earth, yet notwithflanding we are 
 Flefh of his Flefh, and Bone of his Bone f and as all the 
 Members of the Body are quickned and governed by one 
 Soul, fo are we all by one and the fame Spirit.^ 
 
 Q, 77. Where hath Chrift promifed, that he will as cer- 
 tainly give unto the Believers his Body and his Blood in 
 this Manner to be eaten and drunk, as they do eat this 
 Bread being broken, and drink this Cup % 
 
 A. In the Inflitution of the Supper, the Words whereof 
 are thefe,' Our Lord Jefus Chrift, the fame Night that he 
 was betrayed, took Bread, and when he had given thanks. 
 
 Palatine 
 Catechism. 
 
 1 Mat. 26. 26, 
 27, 28. 
 Mark 14. 22, 
 23, 24. 
 
 Luke 22. 19, 20. 
 1 Cor. 10. 16, 
 17. and 11. 23- 
 29. aud 12. 13. 
 
 2 John 6. 35. 
 40, 47, 48, 50, 
 51,53, 54, 5S. 
 
 3 John 6. 55. 
 56, 57. 
 
 * Acts 3. 21. 
 1 Cor. 11. 26. 
 Col. 3. 1. 
 
 5 Eph. 5. 30. 
 ICor. 6. 15.. 
 
 ^ John 6. 57. 
 and 15. 1-6. 
 Eph. 3. 16. and 
 4. 15, 16. 
 1 John 3. 24. 
 and 4. 13. 
 
 7 1 Cor. 11. 23, 
 24, 25, 26. 
 3Iat. 26. 26, 27, 
 28. 
 
 Mark 14, 22, 
 23, 24. 
 Luke 22. 19, 20. 
 
Palatine 
 Catechism. 
 
 1 Exod. 24. 8. 
 lleb. i). 20. 
 
 2 Exod. 13. 8, 
 9. 
 
 s 1 Cor. 10. 16. 
 I J. 
 
 The Palatine Catechifni, 
 
 ■1 Mat 26. 29. 
 Mark 14. 25. 
 
 s Eph. 5. 26. 
 
 6 1 Cor. 10 16. 
 and 11. 26. 
 
 7 Gen. 17. 10, 
 11. 
 
 Exod. 12. n, 
 13. and 13. 9. 
 1 Cor. 10. 4. 
 Tit. 3. 5. 
 1 Pet. 3. 21. 
 
 he break it, and faid, Take, eat, this is my Body which is 
 broken for you, this do ye in Remembrance of me. Like- 
 wife after Supper, he took the Cup, faying. This Cup is 
 the new Teftament in my Blood,' this do, as oft as ye 
 drink it in Remembrance of me ;^ for as often as ye eat 
 this Bread, and drink this Cup, ye fhew the Lord's Death 
 till he come. This Promife is repeated by Paul, when he 
 faith,^ The Cup of Thankfgiving, wherewith we give 
 Thanks, is it not the Communion of the Blood of Chrifl % 
 The Bread which we break, is it not the Communion of 
 the Lord's Body? Becaufe we being many are one 
 Bread, and one Body, for we are all Partakers of one 
 Bread. 
 
 The Argument. 
 
 Tranfuhjlantiatioii of Bread and Wine in the Ufe of the 
 Supper difp7'oved^ and the true Expofitio7i and Meaning 
 of thefe Words ^ Bread is the Body of Chrifl. 
 
 XXIX. LORD'S DAY. 
 
 Q. 78. ^1 THAT then, are Bread and Wine made the 
 * ^ very Body and Blood of Chrifl % 
 
 A. No truly;* but as the Water of Baptifm is not 
 turned into the Blood of Chrifl, neither is the very Wafli- 
 ing away of Sins, but only a Token and Pledge of those 
 Things which are fealed unto us in Baptifm ;^ No more 
 is the Bread of the Lord's Supper the very Body of 
 Chrifl, although, after the Nature of Sacraments, and the 
 Manner of Speech which the Holy Ghofl ufeth in fpeak- 
 ing of thefe Things,'' the Bread is called the Body of 
 Chria. 
 
 Q. 79. Why then doth Chrifl call the Bread his Body, 
 
Of tJic Slipper of tJic Lord. 
 
 and the Cup his Blood, or the new Teflament in his 
 Blood ; and Paul calleth the Bread and Wine, the Com- 
 munion of the Body and Blood of Chrifl ? 
 
 A. Chrifl not without great Caufe fo fpeaketh, to wit^ 
 not only to teach us, that as Bread and Wine fuflaineth 
 the Life of the Body ; fo alfo his Body crucified, and his 
 Blood fhed, is indeed the Meat and Drink of our Soul, 
 whereby it may be nouriflied to Life everlafling -} But 
 much more by this vifible Sign and Pledge to allure us, 
 that we are no lefs truly made Partakers of his Body and 
 Blood, by the working of the Holy Ghofl, than we do 
 with the Mouth of the Body receive thefe holy Signs, in 
 Remembrance of him.^ Secondly. That his Paffion and 
 Obedience is as certainly ours, as if we our felves had 
 paid the Punifhment of our Sins, and made Satisfaction 
 unto God.^ 
 
 The Argument. 
 
 A71 Oppofition of the Mafs, and the Supper of the Lord; 
 a?td who ought and may come unto the Supper^ and whoin 
 Chrifl woidd have to be keptfwn the Supper. 
 
 XXX. LORD'S DAY. 
 
 Q. 80. TIT" HAT Difference is there between the Supper 
 ^^ of the Lord and the Popifli Mafs \ 
 
 A. The Supper of the Lord doth witnefs unto us, that 
 we have perfe6t Forgivenefs of all our Sins, for that only 
 Sacrifice of Chrifl, which himfelf once offered upon the 
 Crofs ;^ and then, that we are by the Holy Ghofl ingraffed 
 into Chrifl,"' who now, according to his Humanity, is only 
 in Heaven at the right Hand of his Father," and will there 
 be worfhipped of us. ^ 
 
 Palatine 
 Catechism. 
 
 John 6. 55. 
 
 21 Cor. 10. 16. 
 
 3 Heb. 7. 27. 
 
 4 Heb. 10. 10, 
 
 12, 14. and 7. 
 27. and 9. 12, 
 25, 26, 2S. 
 John 19. 3rt. 
 Mat. 26. 2S. 
 Luke 22. 19. 
 
 5 1 Cor. 6. 17. 
 and 10. 16, 17. 
 and 12. l.s. 
 
 6 Col. 3.1. 
 Heb 1 . 3. and 
 8.1. 
 
 7 Mat. 6. 20, 
 21. 
 
 Luke 24. 52 
 John 4. 21. and 
 20. 17. 
 Acts 7. 55. 
 Phil. 3. 20. 
 Col 3. 1 
 1 Thess. 1. 9, 
 10. 
 
The Palatine Catechifm. 
 
 Palatine 
 Catechism. 
 
 ^ Canon missae 
 it (le Consecr. 
 distinct. 
 Concil. Trid 
 Sess. 13. 5. and 
 8. Can. 6. 
 
 2 1 Cor. 11. 28, 
 29. and 10. 20, 
 21, 22. 
 
 . 3 1 Cor. 11. 20, 
 
 Psal 50.16.17. 
 Isa 1. 11-15. 
 and 06. .S. 
 Jer. 7. 21. 
 
 But in the Mafs it is denied, that the Quick and Dead 
 have Forgivenefs of Sins, for the only Suffering of Chrifl, 
 unlefs Chrifl be flill every Day offered for them by the 
 Priefls ; and then it is taught, that Chrifl is bodily under 
 the Appearance of Bread and Wine, and therefore ought 
 to be worfhipped in them ;^ and fo the very Foundation 
 of the very Mafs is nothing elfe, but a denying of that 
 only Sacrifice and Suffering of Jefus Chrifl, and a mofl 
 curfed Idolatry. 
 
 Q. 8i. Who ought to come to the Supper of the Lord? 
 
 A. Only they who are truly forry, that they have 
 offended God by their Sins, and do believe that they are 
 forgiven them for Chrifl's fake ; and that whatfoever other 
 Infirmities they have they are covered by his Paffion and 
 Death, and who defire more and more to go forward in 
 Faith and Uprightnefs of Life : But Hypocrites, and they 
 that do not truly repent, do eat and drink unto themfelves 
 Condemnation.'' 
 
 Q. 82. May they alfo be admitted to this Supper, who 
 declare themfelves by their Confeffion and Life to be 
 Unbelievers and ungodly Men 1 
 
 A. No, in no ways ; for by that Means the Covenant of 
 God is profaned, and the Wrath of God is provoked 
 againfl the whole Congregation :^ Wherefore the Church, 
 by the Commandment of Chrifl and of his Apostles, 
 ufmg the Keys of the Kingdom of Heaven, ought to keep 
 back fuch from the Supper, until they repent and amend 
 their Manners. 
 
Of the Keys. 
 
 Of the Keys. 
 
 The Argument. 
 
 Of the Keys, and their Number, to wit, of the Ufe and 
 Atiihonty of the Key of the Gofpel, and of Difeipline, in 
 opening afid Shutting the Kingdom of God. 
 
 XXXL LORD'S DAY. 
 
 Q. ZTy. ^1 rHAT are the Keys of the Kingdom of 
 Heaven ? 
 
 A. The Preaching of the Gofpel, and EcclefiaRical 
 Difciphne, whereby Heaven is opened to them that be- 
 lieve, and fhut againfl UnbeUevers.^ 
 
 Q. 84. How is the Kingdom of Heaven opened and 
 fhut by the preaching of the Gofpel % 
 
 A. When by the Commandment of Chrifl it is openly 
 preached to all and every one that believeth, that all their 
 Sins are forgiven them by God, fo oft as they lay hold 
 upon the Promife of the Gofpel by a true Faith. Con- 
 trariwife, unto all Unbelievers and Hypocrites it is de- 
 nounced, that the Wrath of God, and- everlafling Con- 
 demnation lieth upon them, fo long as they continue in 
 their Sins.^ According to which Teflimony of the Gofpel, 
 God will judge as well in this prefent Life, as in the Life 
 to come. 
 
 Q. 85. How is the Kingdom of Heaven fluit and 
 opened by Ecclefiaflical Difcipline ? 
 
 A. When by the Commandment of Chrifl, they who are 
 in Name Chriflians, but in Do6trine or Life fhew them- 
 felves Strangers from Chrifl, after they have been once or 
 twice admoniflied, and will not depart from their Errors, 
 or fmful Living, are prefented to the Church, or to thofe 
 
 Palatine 
 Catfxiiism. 
 
 ' Mat. 16. 19. 
 and 18. 18. 
 
 2 John 23. 21. 
 22, 23. 
 Mat 16. 19. 
 
Palatine 
 Catechism. 
 
 1 Mat. 18. 15, 
 16, 17. 
 
 1 Cor. 5. 4, 5; 
 11, 13. 
 
 2 Thess. 3. 6, 
 14, 15. 
 
 3 Joha 10, 11. 
 
 2 2 Cor. 2. 6, 7, 
 10, 11. 
 Rom. 12. 8. 
 1 Tim. 5. 17. 
 
 •i 1 Cor. 6. 11. 
 
 * Rom. 6. 13. 
 and 12. 1, 2. 
 1 Cor 6. 20. 
 1 Pet. 2. 5. 9. 10, 
 
 5 Mat. 5. 16. 
 1 Pet. 2. 11, 12. 
 
 c 2 Pet. 1. 10. 
 Mat. 7. 16-20. 
 Gal, 5. 5, 6, 22. 
 
 7 Rom. 14. 19. 
 1 Pet. 3. 1, 2. 
 
 T/ie Palatine Catechifm. 
 
 who are appointed to that Office by the Church : and if 
 they obey not their Admonition, are, by forbidding them 
 the Sacraments, by them fliut out from the Affembly of 
 the Church, and by God himfelf from the Kingdom of 
 Chrifl;^ and again, if they profefs Amendment, and do 
 indeed declare it, are received as Members of Chrift and 
 of the Church. 2 
 
 The hi. Part. — Of Man's Thank fitlnefs. 
 
 The Argument. 
 
 Of the Necejfity of good JVorks, and the PwiiJJiment of 
 thefn who go on careleffly ifi their Sins. 
 
 XXXII. LORD'S DAY. 
 
 Q. 86. OEEING we are dehvered from all Sins and 
 ^^ Miferies, without any Defert of our own, by 
 the only Mercy of God for ChrifL's fake, to what End 
 fhould we do good Works 1 
 
 A. Becaufe, after that Chrift hath redeemed us by his 
 Blood, he doth alfo renew us by his Spirit according to 
 his own Image,^ to the end, that having received fo great 
 Benefits, we fhould all our Life long fliew our felves 
 thankful towards God,^ and that he might be glorified by 
 us.5 Secondly. That w^e alfo every one of us, may be 
 affured of our Faith by the Fruits thereof.*^ Lafl of all, 
 that by the Uprightnefs of our Life, we may gain others 
 unto Chrift,^ 
 
 Q. 87, Cannot they then be faved, who being unthankful, 
 and continuing fecurely in their Sins, are not turned from 
 their Wickednefs unto God % 
 
Of Repentance. 
 
 A. By no Means ; for as the Scripture witnelTcth, 
 neither unclean Perfons, nor Idolaters, nor Adulterers, 
 nor Thieves, nor covetous Perfons, nor Drunkards, nor 
 Railers, nor Oppreffors, fliall inherit the Kingdom of Ood.' 
 
 Of Repentance. 
 
 The Argument. 
 Of Repe?itance, and the Fruits thereof to y\' it, good IVorks. 
 
 * 
 
 XXXIII. LORD'S DAY. 
 
 Q. 88. 
 
 /^F what Parts confifleth true Repentance, or 
 ^-^ turning unto God 1, 
 
 A. Of the mortifying or killing of the old Man, and 
 quickning of the new Man.^ 
 
 Q. 89. What is the Mortification of the old Man ? 
 
 A. Truly, and from the Heart to be forry, that by thy 
 Sins thou hafl offended God, and more and more to hate 
 and flee from them.^ 
 
 Q. 90. What is the quickning of the new Man 1 
 
 A. True rejoycing in God, through Chrifl,^ and a fonvard 
 Defire to frame our Life according to God's Will, and to 
 exercife all good Works.^ 
 
 Q. 91. What Works are good ? 
 
 A. Only thofe that are done of a true Faith,^ according 
 to the Law of God,'' and are referred only to his Glory,^ 
 and not thofe which are devifed by our felves upon a 
 good Intent, or commanded by Mens Traditions.^ 
 
 i'alatinf. 
 Catechism. 
 
 ' 1 Cor. 8. 9, 
 10. 
 
 Ki)h. 5. 5, fi. 
 1 JoUu 3. 14. 
 
 2 Rom. 6. 1-C. 
 
 1 Cor. 5. 7. 
 
 2 Cor. 7. 11. 
 Eph. 4. 22, 23, 
 24. 
 
 Col. 3. 5-10. 
 
 ••'Kom. 8 8,13. 
 2 Cor. 7 10. 
 IIos. 6. 1. 
 Joel 1. 13. and 
 2. 12, 13. 
 
 * Rom. 5. 1. 
 and 14. 17. 
 Isa. o7. 15. 
 
 •' Rom. 6. 11, 
 12 and 7. 22. 
 r.al. 2. 19, 20. 
 Psal. 1. 2. 
 
 c Rom. 14. 23. 
 
 1 Lev. 18. 4. 
 1 Sam. 15. 22. 
 Eph. 2. lo. 
 
 « 1 Cor. 10. 31. 
 
 9Isa. 29.13 
 
 Mat 15. 7. 8, 9. 
 Ezek. 20. 18, 19. 
 
 K 
 
146 
 
 The Palatine Catcehifm. 
 
 Palatine 
 
 Catechism. 
 
 Of the Laiv of God. 
 
 Q. 92. What is the Law of God] 
 
 Exod. 20. I- 1 7. Deut. 5. 6-21. 
 A. The Lord fpake all thefe Words, faying, 
 
 1. I am Jehovah thy God, which brought thee out of 
 the Land of Egypt, from the Houfe of Servants, fee thou 
 have no flrange God before my Face. 
 
 2. Make not to thy felf any graven Image, nor draw 
 any Likenefs of thofe Things, which are either in Heayen 
 above, or in the Earth beneath, or in the Water under the 
 Earth ; thou fhalt not fall down before them, nor worfliip 
 them, for I am the Lord thy God, flrong and jealous, 
 avenging the Sins of the Fathers upon the Children, and 
 that to the Third and Fourth Generation of them that 
 hate me, and fhewing Mercy upon Thoufands of them 
 that love me and keep my Commandments. 
 
 3. Take not the Name of the Lord thy God in vain, for 
 the Lord will not let him go unpunilhed, that taketh his 
 Name in vain. 
 
 4. Remember to keep holy the Sabbath-day : Six Days 
 flialt thou labour and do all thy Work ; but upon the 
 Seventh Day fhall be the Sabbath unto the Lord thy God : 
 Thou flialt do no Work, neither thou, nor thy Son, nor thy 
 Daughter, nor thy Servant, nor thine hand-maid, nor thy 
 Cattle, nor the Stranger that is within thy Gates : For in 
 Six Days the Lord made the Heaven, the Earth, the Sea, 
 and all Things that are in them, and refled the Seventh 
 Day, therefore the Lord bleffed the Seventh Day and 
 hallowed it. 
 
 5. Honour thy Father and thy Mother, that thou mayfl 
 live long upon the Land, which the Lord thy God fliall 
 give thee. 
 
Of the Coinmaiid}}icnts. 
 
 6. Thou fhalt not kill. 
 
 7. Thou flialt not commit Adultery. 
 
 8. Thou fhalt not fleal. 
 
 9. Thou fhalt not bear falfe Witnefs againfl thy Neigh- 
 bour. 
 
 10. Thou iTialt not covet thy Neighbours Houfe, neither 
 fhalt thou covet thy Neighbours Wife, nor his Servant, nor 
 his Maiden, nor his Ox, nor his Afs, nor any of thofe 
 Things that are thy Neighbours. 
 
 The Argument. 
 
 The Partition of the Laic into Two Tables^ and a Divifion 
 of the Commandments both of the Firfl and Second 
 Table ^ and a laying forth of the Vices and Virtues which 
 are contained in the Firfl Commandme?it, the Ejid whereof 
 is, that God alone may beferved. 
 
 XXXIV. LORD'S DAY. 
 
 Q. 93. T T OW are thefe Commandments divided \ 
 
 ^ A. Into Two Tables,^ whereof the 
 
 first delivereth in Four Commandments how we ought to 
 behave our felves toward God : The latter in Six Com- 
 mandments, what Duties we ow to our Neighbour. - 
 
 Of the Firfl Conwiaiubnent. 
 
 Q, 94. What requireth God in the FirlT Command- 
 ment ? 
 
 A. That as I love the Salvation of my own Soul, fo I 
 diHgently fliun and avoid all Idolatry,^ Conjuring, Inchant- 
 ment, Superflition/ praying to Saints or other Creatures ;^ 
 
 Palatine 
 CATKrursM. 
 
 • Exod. 34. 28. 
 
 UlUt 4. lo 
 
 iiuJ lo. o, -J. 
 
 2 Mat 22. 37. 
 40. 
 
 a 1 Cor fi. 9, 
 
 10. and 10. 7, 
 14. 
 
 1 John 5. 21 
 
 * Lev. 19. 31. 
 Deut. 18. 10, 
 
 11, 12. 
 
 ^ Mat. 4. 10. 
 Ilev 1!». 1(1. 
 and 22. 8, 9. 
 
148 
 
 The Palatine CatecJiifin. 
 
 Palatine 
 
 Catechism, 
 
 1 John 17. 3. 
 
 2 Jer. 17. 5, 7. 
 
 y 1 Pet. 5. 5. 
 
 ■« Ilel). 10. 36. 
 Col. 1. 11. 
 Rom 5. 3, 4. 
 1 Cor. 10. 10. 
 Phil. 2. 14. 
 
 s P.sal. 104. 
 27, 2S. 29, 30. 
 T.sa. 4.5 7. 
 Jam. 1. 17. 
 
 •"' Dent. 6. 5. 
 Mat. 22 37. 
 
 ' Dent 6 2. 
 Psal. 311. 10 
 Prov. 1. 7. and 
 9. 10. 
 Mat. 10. 28. 
 
 « Mat 4. 10. 
 Dent 10. 20. 
 
 !> Mat- .5. 20. 
 30 and 10. 37. 
 Act«; 5. 29. 
 
 lOlChron. 16. 
 26. 
 
 Eph. 5. 5. 
 Phil. 3. 19. 
 Pal. 4. 8. 
 Eph. 2. 12. 
 
 1 John 2. 23. 
 
 2 .Tohn 9. 
 John 5. 23. 
 
 and do rightly acknowledge the only and true God,^ trufl 
 in him alone,^ fubmit my felf with all Humility^ and 
 Patience"* unto him, look for all good Things from him 
 alone :^ To conclude, with the mofl inward Affe6lion of 
 my Heart, love,^ reverence,'^ and worfhip him ;^ fo that I 
 will rather forfake all Creatures, than commit the leafl 
 Thing that may be againfl his Will.^ 
 
 Q. 95. What is Idolatry ? 
 
 A. It is, in the place of one God, or befides that one 
 and true God, who hath revealed himfelf in his Word, to 
 devife, or have any other Thing, wherein to put our 
 Truft.^o 
 
 Of tJie Second Coniniandment. 
 
 The Argument. 
 
 What Man7ier of God the Lord is, and with what Kind of 
 Service to be honoured, where, of paifiting of Images, and 
 whether it he lanfid tofet the7n in Chu7'ches. 
 
 XXXV. LORD'S DAY. 
 
 u Deut. 4. 15, 
 16. 
 
 Isa. 40. 18, 19, 
 2.5. 
 
 Acts 17. 29. 
 Rom. 1. 23, 24. 
 
 12 Deut. 12.30, 
 31, 32. 
 
 1 Sam. 15. 23. 
 Lsa. 29. 13. 
 Mat. 15. 9. 
 
 la Isa. 40. 25. 
 
 '4 Exod. 23. 
 2i.and34. 13, 
 17. 
 
 Numb. 3.3. 52. 
 Deut. 7. 5 and 
 12. 3. and 16. 
 22. 
 
 2 iiings 18. 4. 
 
 Q. 96. A "^ THAT doth the Second Commandment 
 ^ * require ? 
 
 A. That we exprefs not God by any Image or Shape,^^ 
 neither ferve him after any other Manner, than as in his 
 Word he hath commanded himfelf to be ferved.^^ 
 
 Q. 97. Ought we then to make no Images or Pi6lures'? 
 
 A. God neither ought, nor can by any means be drawn 
 or pi6lured;^'* and although it be lawful to refemble the 
 Creatures, yet God forbiddeth to have, or make their 
 Images, to worfliip or honour either of them, or God by 
 them.^* 
 
Of tJic Coniuianduicnts, 
 
 Q. 98. But may Images be fuffered in Churches, to be 
 inllead of Books to the ignorant Multitude ? 
 
 A. No, in no ways ; for it becometh not us to be wifer 
 than God, who will have his Church taught, not with 
 dumb Images,^ but with the lively Preaching of his Word.- 
 
 0/ the TJdrd Commandment. 
 
 The Argument. 
 
 That Godhateth the Ah life of his Name, and requireth of 
 every 07ie to conffs and praife him both privately and 
 publickly. 
 
 XXXVI. LORD'S DAY. 
 
 Q, 99. "\ 1 mAT doth God decree in the Third Com- 
 ^ ^ mandment % 
 
 A. That we do not reproachfully or unreverently ufe the 
 Name of God, not only by curfmg,^ or forfvvearing,* but 
 alfo by fwearing raHily ',^ neither yet take Part in thefe 
 horrible Sins, by holding our Peace, or winking at them;^ 
 but that we ufe not the facred Name of God without great 
 Religion and Reverence,^ that by true and conRant con- 
 feffion,» and calling upon him,^ and finally, by all our 
 Words and Deeds he be praifed and magnified. '« 
 
 Q. 100. Is it then fo great a Sin to take the Name of 
 God in vain, either by fwearing or by curfing, that God is 
 alfo angry with them, who, as much as in them lieth, do 
 not forbid or hinder it ? 
 
 A. Surely a moR grievous Sin ;" for there is no greater 
 Sin, or which doth more ofi'end God, than the Reproach 
 of his moa holy Name, wherefore alfo he commanded that 
 Sin to be puniflied with Death. ^^ 
 
 Pai-atink 
 Catkcmism. 
 
 1 Jer. 10. 8. 
 Hab. 2. 18, 19. 
 
 2 Itom. 1. 17. 
 2 Pet. 1. 19. 
 2TJm.:i. 1«, 17. 
 
 ■•«Lev. 24. l.J, 
 16. 
 
 < Lev. 19. 12. 
 
 •'' Mat. 5. 33- 
 37. 
 Jam. T). 12. 
 
 e Lev 5. 1. 
 Prov. 29. 24. 
 
 ■ Isa. 45. 23. 
 Jer. 4. 2. 
 
 S" Mat 10. 32. 
 Horn. 10. y, 10. 
 
 9 Psal. 50. 15. 
 1 Tim. 2. 8. 
 
 10 Col. 3. 17. 
 Rom 2. 24. 
 
 1 Tim. C 1. 
 
 " Lev. 5. 1. 
 Prov. 29. 24. 
 
 12 Lev. 24. 16. 
 
150 
 
 The Palatine Catechifm. 
 
 Palatine 
 Catechism. 
 
 1 Dent. 6. 13. 
 and 10. 20. 
 Isa. 48. 1. 
 Jer. 12. 16. 
 Heb. 6. 16. 
 
 - Gen. 21. 24. 
 and 31. 53. 
 Exod. 13. 19. 
 Josh. 2. 12. 
 and 9. 1-5. 
 
 1 Sam. -24. 22. 
 
 2 Sam. 3. 3'). 
 
 1 Kings 1. 29, 
 30. 
 
 Rom. 1. 9. and 
 'd.\. 
 
 2 Cor. 1. 23. 
 Gal. 1, 20. 
 
 '^ \ Sam. 20. 
 16. 
 
 Rom. 9. 1. 
 2 Cor. 1. 23. 
 
 * Jer. ii. 7. 
 Amos 8 14. 
 Mat 5. 34, 35, 
 36. 
 James 5. 12. 
 
 The Argument. 
 
 Of a lawful and unlawful Oath; of the fifftyfot' the Ana- 
 baptifls; of the latter^ for the Popifh Sort. 
 
 XXXVII. LORD'S DAY. 
 
 Q. loi. "D UT may any Man lawfully, and in a godly 
 ^^ fort, fwear by the Name of God % 
 
 A. He may, when either the Magiflrate requireth it of 
 his Subjects, or Neceflity requireth, that by this means 
 Faith be affured, and Truth eflablilhed ; to the end that 
 the Cxlory of God may be fet forth, and the Safety of other 
 Men provided for : For this Kind of Oath is confirmed 
 by the Word of God,^ and therefore hath been rightly ufed 
 by holy Men, both in the Old and New Teftament.^ 
 
 Q. I02. Is it not lawful to fwear by Saints and other 
 Creatures ? 
 
 A. No, for a lawful Oath, is a calling upon God, wherein 
 a Man defireth, that he being the only Beholder of the 
 Heart, would give witnefs to the Truth, and punifh the 
 Swearer,^ if he deceive wittingly ; now this Honour agreeth 
 to no Creature.'* 
 
 Of the Fourth Commandment. 
 
 The Argument. 
 
 Of the true hallowi7ig of the Sabbath. 
 
 XXXVHI. LORD'S DAY. 
 
 Q. 1 03. WJ HAT doth the Lord require in the Fourth 
 
 vv 
 
 Commandment % 
 
 A. Firfl. That the Miniftry of the Gofpel and Schools 
 
Of the Coniniandnicnts. 
 
 lU 
 
 he maintained ;^ and that hoth upon other Days, and 
 efpecially upon Sahbath-days, I do dihgently frequent the 
 holy AffembHes,- hear the Word of God attentively,'' ufe 
 the Sacraments,* and to the publick Prayers joyn alfo 
 mine own private ;-^ and according to mine Ability, beflow 
 fomething upon the poor.^ Secondly^ That in all my Life 
 I abflain from wicked A(5lions, yielding unto the Lord, 
 that by his Spirit he may work his good Work in me, and 
 fo that I begin that everlafling Sabbath or Refl in this 
 Life/ 
 
 Of the Fifth Coinniandjiicnt. 
 
 Palatine 
 Catkchism. 
 
 » Rph. 4. 11. 
 Tit. 1. 5. 
 1 (or. U. 1.3,14, 
 •J Tim. % '1 
 and 3. 14 15. 
 
 2 Psal. 40. 9. 
 10. and OS. -J'"'. 
 AcU 2. 42, 4«. 
 
 •nCor. 14. 10, 
 19, --'9, 31. 
 1 Tim 4. 13. 
 
 < 1 Cor. 11. 33. 
 
 51 Tim. 2.1, 'J. 
 1 Cor. 14. lb. 
 
 « 1 Cor. 16. 2. 
 
 1 Isa. 1:6. 23. 
 
 The Argument. 
 
 That they are to be ho7ioured whom the Lord hath fet over 
 lis, and both to be obeyed^ and thankfully to be 7-equited. 
 
 XXXIX. LORD'S DAY. 
 
 Q. 104. ^1 THxA-T doth the Lord enjoyn us in the 
 * ^ Fifth Commandment. 
 
 A. That we perform unto our Parents, and even to all 
 that are fet over us, due Honour, Love, and Fidelity, and 
 do fubmit our felves to their faithful Precepts and Chaf- 
 tifements, with that Obedience that is meet.^ Secondly. 
 that we patiently bear with their Faults and manners,^ 
 always having in Remembrance, that God will lead and 
 rule us by their hand.^*^ 
 
 8Eph. 6. 1.2, 
 
 5, tt. and 5. 2i. 
 Col. 3. 18, 20, 
 22. 
 
 Prov. 1. 8. and 
 4. Land 15.20. 
 and 20. 20. 
 E.\od. 21. 17. 
 Rom. 13. 1. 
 
 9 Pror. 23. 22. 
 Gen. 9. 24. 
 
 1 Pet. 2. IJ*. 
 
 10 Eph. 6. 4. 9. 
 Col. 3. 19, 21. 
 Kom. 13. 2, 3, 4. 
 Mat. 22. 21. 
 
152 
 
 The Palatine Catechifin. 
 
 Palatine 
 Catechism. 
 
 Of tJie Sixth Commandment. 
 
 1 Mat. 5. 21. 
 22. and 26. 52 
 Gen. 9. 6. 
 
 2 Eph. 4. 26. 
 Rom. 12. 19. 
 Mat. 18. 35. 
 
 3 Rom. 13. 13 
 Col. 2. 23. 
 (Wiscl. 3. 27.) 
 .Mat. 4. 7. 
 
 •* Gen. 9. 6 
 Exod 21. 14. 
 Mat. 26. 52. 
 Rom. 13. 4. 
 
 5 James 1. 20. 
 Gal. 5. 20. 
 Prov. 14. 30. 
 Kom 1. 29. 
 
 1 Johnl. 9,11. 
 and 3. 15. 
 
 6 Mat. 22. 39. 
 and 7. 12. 
 
 7 Rom. 12 10, 
 18. 
 
 Kph. 4. 2. 
 Gal. 6. 1, 2. 
 Mat. 5 5, 7. 
 Luke 6. 36. 
 1 Pet. 3 8. 
 Col. 3. 12. 
 
 8 Exod. 23. 5. 
 
 9 Mat. 5. 44, 
 45. 
 
 Rom. 12. 20. 
 
 The Argument. 
 
 Of avoidiftg Maji-flaughter, and how mafiy Ways it is 
 committed in the Sight of God, the End whereof is, that 
 the Safety of every one ought to be commended to every one. 
 
 XL. LORD'S DAY. 
 
 Q. 105. ^1 7HAT doth God require in the Sixth 
 ^ * Commandment ? 
 
 A. That neither by Thought, nor by Word, nor by 
 Gefture, much lefs by Deed, either by my felf, or by any 
 other, I do revile, or hate, or hurt, or flay my Neighbour,^ 
 but caft away all Defire of Revenge.^ Moreover, that I 
 hurt not my felf, nor wittingly cafl my felf into any Dan- 
 ger;^ and therefore alfo, that Murder might be avoided, 
 he hath armed the Magiflrate with the Sword.* 
 
 Q. 106. Why, but this Commandment feemeth to for- 
 bid only Murder 1 
 
 A. For the flaying of Murder, God teacheth, that he 
 hateth the Root and Original of Murder, to wit, Anger, 
 Envy, Hatred, and Defire of Revenge, and doth account 
 all thefe for Murder.^ 
 
 Q. 107. And is it fufficient to kill no Man in fuch Sort 
 as hath been fpoken ? 
 
 A. It is not fufficient ; for when God condemneth Wrath, 
 Envy, Hatred, he requireth, that we love our Neighbour as 
 our felves,^ and that we ufe towards him Curtefy, Gentle- 
 nefs, Meeknefs, Patience, and Mercy;'' and that whatfoever 
 may hurt him, as much as in us lieth, we turn it away from 
 him.^ In a Word, that we be fo difpofed in Mind, that 
 we fpare not to do good even to our Enemies.® 
 
Of the CoDiviandnicnts. 
 
 Of the Sezrnth ConiniaudDuiit. 
 
 The Argument. 
 
 Of Adultery, that is, that we be not defiled with any Un- 
 eleatmefs or i?itemperate Liifl of the FlefJi, but that we 
 goverji all the Parts of our Lfe, ehafily and continently. 
 
 XLI. LORD'S DAY. 
 
 Q. 1 08. Tl rHAT is the Meaning of the Seventh 
 ^ * Commandment % 
 
 A. That God doth abhor all Filthinefs/ and therefore 
 that we alfo ought to hate and detefl it ;^ and on the other 
 Side, that we ought to live foberly, modeflly, and chaflly,-' 
 either in holy Wedlock or fmgle Life/ 
 
 Q. 109. Doth God forbid nothing elfe in this Command- 
 ment, but Adultery and fuch Kind of Filthinefs ] 
 
 A. For as much as our Body and Soul are the Temples 
 of the Holy GhofL, the Will of God is, that we poffefs both 
 them purely and holily, and therefore he doth generally 
 forbid filthy Deeds, Geflures, and Behaviours, Speeches,^ 
 Thoughts and Defires,^ and whatfoever may allure us 
 thereunto/ 
 
 Of the Eighth Coimnandincnt. 
 
 The Argument. 
 
 Becaufe all Unrighteoufnefs is abominable in the Sight of 
 God, he forbiddeth greedily to gape after that ichieh is 
 another Maiis, and covunandeth us to lend our faithful 
 Help to eveiy Man, for the keeping of his own Goods, 
 and by this Means he doth allow and ratify the Dijlinc- 
 tion of Owners and Proper Pojfejfions. 
 
 DO 
 
 Pai.atink 
 Catixiiism. 
 
 1 Lev. 18. 26, 
 27, 28. 
 
 2 Jude 23. 
 
 •1 1 Thess. 4. 
 3, 4, 5. 
 
 < Heb. 13. 4. 
 1 Cor. 7. 7. 
 
 ^ 1 Cor. C IS, 
 in. 20. 
 Kph. 5. 3, 4. 
 
 '"• Mat. 5. 27, 
 28. 
 
 " 1 Cor. 15 33. 
 i:i)h. 5. 18. 
 
Palatine 
 
 Catechism. 
 
 1 Isa. 33. I , 
 1 Cor. 5. 10. 
 and 6. 10. 
 
 2 Luke 3. 14. 
 1 Thess. 4. 6 
 
 ■■sprov. 11.1. 
 and 16. 11 
 Ezek. 45. 9-1-2. 
 Deut.25.13-1G. 
 
 * Psal. 15. 5. 
 Luke 6. 35. 
 
 5 1 Cor. 6. 10 
 
 6 Prov. 21. 20. 
 
 ' Mat. 7. 12. 
 
 8 Eph. 4. 2S. 
 
 XLIL LORD'S DAY. 
 
 Q. no. "l^rHAT doth God forbid in the Eighth 
 ^ ^ Commandment 1 
 
 A. Not only thofe Theft.s and Robberies which the 
 Magiflrate doth punifli/ but under the Name of Theft, 
 he comprehendeth all naughty Shifts and Occupations, 
 whereby we catch after other Mens Goods, and labour to 
 convey them to our felves, by Force, or by Colour of 
 Right,^ as are unequal Weights, an unjufl Mete-wand, un- 
 equal Meafure, deceitful Ware, counterfeit Money,^ Ufury,^ 
 or any other forbidden Way or Means to thrive and get 
 Wealth ; add hereunto all Covetoufnefs,^ and the manifold 
 mifpending and abufmg of the Gifts of God.^ 
 
 Q. III. What are thofe Things which God commandeth 
 here? 
 
 A. That I further and increafe, as much as I am able, 
 the Commodity and Profit of my Neighbour, and fo deal 
 with him, as I defire to be dealt withal my felf,'' that dilli- 
 gently and faithfully I follow my Work, that I may be able 
 alfo to help the Need of others.^ 
 
 Of the NintJi Conunaiidinait. 
 
 The Argument. 
 
 That we ought not to abufe our Tongue to Lyi7ig, Slandering, 
 ajid falfe Accufations of our Neighbour, but rather to 
 avouch the Truth, and to maintain and preferve the Life 
 and Goods of our Neighbour. 
 
 XLIII. LORD'S DAY. 
 
 Q. 
 
 112. 
 
 ^■\ rHAT doth the Ninth Commandment 
 ^ * require % 
 
Of the Couuiiaudiucnts. 
 
 A. That I bear no falfe Witnefs againll any Man,' that 
 I fah'ify or mifconRrue no Man's Words,' that I backbite 
 or reproach no Man,^ that I condemn no Man raflily,* or 
 before his Caufe be heard ; but that I do with all Carc- 
 fulnefs avoid all Kind of Lying and Deceit, as the proper 
 Works of the Devil,^ unlefs I will provoke the rnoft. griev- 
 ous Difpleafure of God againfl. my felf,*"' that in Judgments 
 and other Affairs I follow the Truth, and freely and con- 
 flantly profefs the matter to be even as it is :^ Moreover, 
 that as much as in me lieth, I defend and increafe the 
 good Name and Credit of others.^ 
 
 0^ the Tenth Commandment. 
 
 The Argument. 
 
 TJiat even the very fuiallejl Defwe contrary to Charity 
 ought to be put out of Mens Mhids. 2. Of the proceeding 
 of the godly in the Obedience of the Law. 3. And what 
 the Ufe of the Law is in this Life. 
 
 XLIV. LORD'S DAY. 
 
 Q. II 
 
 W 
 
 HAT doth the Tenth Commandment 
 forbid ? 
 
 A. That our Hearts be never tempted, no not with the 
 leafl Defire or Thought againfl any Commandment of 
 God ; but that always from the Heart, we detefl all Sin, 
 and coutrariwife take pleafure in all Righteoufnefs.^ 
 
 Q. 114. Are they able who are converted unto God, to 
 keep thefe Commandments perfectly ? 
 
 A. No verily, but even they that are mofl. holy, fo long 
 as they live, have only fome fmall Beginnings of this 
 Obedience ;^*' yet fo, that with an earned and unfeigned 
 
 Talatinr 
 Catkchism. 
 
 1 Prov. 10. 5, 
 9. ntid -.^1. 28. 
 
 •^ PsiU. 1.^). .?. 
 and :>{). in, 20. 
 
 » Rom. 1. 30. 
 
 * y\r\i. 7. 1. 
 Luke 6. 37. 
 
 6 John 8. 44. 
 
 <^ Prov. 12. 2:1 
 and \Z. 5. 
 
 ^ 1 Cor. 13 6. 
 Eph. 4. 25. 
 
 8 1 Pet. 4. 8. 
 
 3 Rom. 7. 7. 
 
 101 Johnl. 8. 
 10. 
 
 Rom. 7. 14, 15. 
 Eccl. 7. 22. 
 1 Cor. 13. 9. 
 
156 
 
 TJic Palatine Catcchifm. 
 
 Palatine 
 Catechism. 
 
 1 Psal. 1. 2. 
 Rom. 7. 22. 
 
 2 Psal. 32. 5. 
 1 John 1. 9. 
 Rom. 8. 2U. 
 
 3 Mat. 5. 6. 
 Rom. 7. 24. 
 
 4 1 Cor. 9. 24. 
 Phil. 3. 12, 13, 
 14. 
 
 Endeavour, they begin to live, not according to fome 
 only, but even according to all God's Commandments.^ 
 
 Q. 115. AVhy then will God have his Law fo exa6lly 
 and fo feverely preached, whereas there is no Man in 
 this Life that is able to keep it ? 
 
 A. Firjl. That in our whole Life, we may more and 
 more acknowledge how forward our Nature is to Sin,^ and 
 fo much the more greedily defire Forgivenefs of Sins and 
 Righteoufnefs in Chrift.^ Seco7idly. That we continually 
 be about this, and daily mufe upon it, that we may obtain 
 the Grace of the Holy Ghofl from the Father, to the end 
 we may every Day, more and more be renewed according 
 to the Image of God, until one Day at the length, after we 
 are departed out of this Life, we attain with Joy to that 
 PerfecStion which is fet before us.* 
 
 Of Pi'aye7\ 
 
 The Argument. 
 
 The Neceffity of Prayer^ the Conditions of good Prayer^ and 
 a Rule for thofe Things that are to be afked. 
 
 XLV. LORD'S DAY. 
 
 s r.sal. 50. 14, 
 15. 
 
 6 Mat. 7. 7, 
 8,11. 
 
 Luke 11. 9, 10, 
 13. 
 PsaL 60. 15. 
 
 Q, ri6. ^"X THEREFORE is Prayer neceffary for 
 ^^ Chriftians^ 
 
 A. Becaufe it is the principal Part of that Thankfulnefs 
 which God requireth at our hands ;^ as alfo, becaufe the 
 Lord befloweth his Grace, and the Holy Ghofl upon them 
 alone, who with true Gronings do continually beg thefe 
 Things at his Hands, and do give him Thanks for the 
 fame.^ 
 
 Q. 117. What Things are required to that Prayer, 
 
Of Prayer. 
 
 157 
 
 wherewith God is pleafed, and which he heareth and 
 granteth % 
 
 A. That with true Affecflion of Heart,^ we aflv of that 
 true God alone, who hath revealed himfelf in his Word,- 
 all Things whatfoever he hath commanded us to afl-c of 
 him ;^ and that with an inward Feeling of our own needy 
 and miferable ERate,"* we humbly throw our felves down 
 before the Majefly of God,^ leaning upon this flrong 
 Foundation,^ that we, albeit unworthy, yet are undoubt- 
 edly heard of God for Chrifl's fake,'' as he hath promifed 
 unto us in his Word.^ 
 
 Q. 118. What are thofe Things which God commandeth 
 us to afk of him. 
 
 A. All Things neceffary both for Soul and Rody,^ which 
 our Lord Jefus Chrifl hath comprifed, in that Prayer which 
 he himfelf hath taught us. 
 
 Q. 119. What is that Prayer? 
 
 A. Our Father which art in Heaven, hallowed be thy 
 Name, thy Kingdom come, thy Will be done as in Heaven, 
 fo alfo in Earth ; give us this Day our daily Bread, and 
 forgive us our Debts, as we forgive our Debters, and lead 
 us not into Temptation, but deliver us from Evil; for 
 thine is the Kingdom, the Power, and the Glory for ever. 
 Amen.^*' 
 
 The Argument. 
 
 Palatini-. 
 Catkchis.m. 
 
 * J«.hii 4. 24. 
 PsJil. 145. 18, 
 19. 
 
 - Ucv. 2 9. 
 Jolni 4. 22. 
 
 3 Rom. 8 26. 
 1 John 5. 14. 
 James I. 5. 
 
 * 2 Chron. 20. 
 12. 
 
 s Psnl 2. 11. 
 and ."U. is. iiiKl 
 51 17. and U'J. 
 120. 
 Isa. €6. 2. 
 
 6 Itom. 10. 14 
 Jaint'.s 1. 6. 
 Mark 11. 21. 
 
 7. John 14. 13. 
 and 16 2.3. 
 Dan. 9. 18. 
 
 * Mat 7. 8. 
 Psal. 27. 8. 
 
 9 .Mat. e. 33. 
 Jam. 1. 17. 
 
 10 .Mat. 6. 9- 
 13. 
 
 Luke 11. 2, 3, 
 4. 
 
 The Preface of the Lord's Prayer., and the Expofition thereof. 
 
 XLVI. LORD'S DAY. 
 
 Q. 120. T'\^HYdoth Chrifl command us after this 
 
 ^ ^ Manner to call upon God, Our Father \ 
 
 A. That even in the very Entrance of Prayer, he may 
 
 flir up in us a Reverence and Trufl in God, convenient 
 
158 
 
 Palatine 
 Catechism. 
 
 TJic Palatine Catechifm. 
 
 1 Mat. 7. 9, 10, 
 II. 
 
 Luke II. 11, 
 12, 13. 
 
 2 Jer. 23. 24. 
 Acts 17. 24, 25, 
 
 27. 
 
 3 Rom. 10. 12. 
 
 + John 17. 3. 
 .)er. 9.23, 24. 
 iuid 31. 33, 34. 
 Milt. 16. 17. 
 James 1. 5. 
 I'sal 119. lOj. 
 
 ■■ I'sal. 119. 
 137,138. 
 Luke 1. 46-54, 
 68, 69. 
 rsal. 145. 
 thi'oujrhout, 
 and 143. 1, 2, 
 5, 10. 
 
 Lxod. 34. 6. 7. 
 ,Ier 31. 35. and 
 32. 18. 19, 20. 
 40. and 33. 11, 
 20, 'll. 
 Kom. 11, 33. 
 
 ^ Psal. 71. 8. 
 and 115. 1 
 
 for the Children of God, which ought to be the Ground- 
 work of our Prayer, to wit that God for Chrifl's fake is 
 become our Father, and will much lefs deny unto us thofe 
 Things that we afk of him by a true Faith, than our Parents 
 deny us earthly Benefits.^ 
 
 Q. 121. Why is that added, which art in Heaven ? 
 
 A. That we fhould not conceive any bafe and earthly 
 Thing of the heavenly Majefly of God,^ and withal alfo, 
 that from his almighty Power we fhould look for whatfo- 
 ever is neceffary for Soul and Body.^ 
 
 Of the Firjl Petition, 
 
 The Argument. 
 Wherein the Hallowing of the Name of God conffleth. 
 XLVII. LORD'S DAY. 
 
 ^1 mAT is the Firft Petition % 
 
 Q. 12 2. 
 
 Hallowed be thy Name^ that is, 
 grant firft of all, that we may know thee aright,^ and may 
 reverence, praife, and fet forth thy almighty Power, Wif- 
 dom, Goodnefs, Righteoufnefs, Mercy and Truth, that 
 fliineth in all thy Works.^ Secondly. That we may fo 
 dire6t all our Life, Thoughts, Words, and Deeds, that thy 
 mofl holy Name be not reproached by our Occafion, but 
 rather be honoured and magnified.^ 
 
Of Pra^'cr. 
 
 Of tJic Second Petition. 
 
 The Argument. 
 
 Wherein the Coniing of God's Kingdom, the Prefen'aiion 
 and PerfcHion thereof confifleth. 
 
 XLVIII. LORD'S DAY. 
 
 Q. 123. 
 
 A V^HAT is the Second Petition ? 
 ' A. Let thy Kingdo?ne eonu\ that is, fo 
 
 govern us by thy Word, and by thy Spirit, that we may be 
 more and more fubjecl unto thee ;' preferve and increafe thy 
 Church,^ deflroy the Works of the Devil, and every Power 
 that exalteth itfelf againft thy Majefly, make void all 
 the Counfels that are taken againfl thy Word,^ until at the 
 length thou do fully and perfectly reign,'' when thou fhalt 
 be all in all.^ 
 
 Of the Third Petition. 
 
 The Argument. 
 
 The End of this Petition is, that all Men do fubmit thcm- 
 f elves to the Will of God, that fo it may appear, that God 
 doth reign effectually i?i the World. 
 
 XLIX. LORD'S DAY. 
 
 Q- 
 
 124. ^1 mAT is the Third Petition ? 
 
 ^ ^ A. Thy Will be done, as in heaven, 
 
 Jo alfo in Earth, that is, grant that we, and all Men, 
 
 renouncing our own Will,° may readily and without any 
 
 Murmuring obey thy Will, which only is holy,' and fo may 
 
 Talatink 
 Catkcmism. 
 
 1 Psal. 119.5. 
 and 143. 10. 
 Mat. 6. 33. 
 
 - Psal. 51. 18. 
 ami \'1-1. 6. 
 
 •t Koni. 16. 20. 
 1 John 3. 8. 
 
 * Ilev. 22. 20. 
 l!om, 8. 22, 23. 
 
 5 1 Cor. 15. 28. 
 
 « Mat. 16. 24. 
 Tit. 2. 11, 12. 
 
 " Luke 22 42. 
 lioni. 12. 2. 
 tph. 5. 10. 
 
Palatine 
 Catechism. 
 
 1 1 Cor. 7. 24. 
 2 Psal. 103. 
 21, 22, 23. 
 
 s Psal. 1-1.5. 
 15, 16. and 
 104. 27. 
 Mat. 6 2G. 
 
 4 Jam. 1. 17. 
 Acts 14. 17. 
 and 17. 27, 28 
 
 5 1 Cor. 15. 58. 
 Pent 8. 3 
 Psal. 37. 16. 
 and 127. 1, 2. 
 
 6 Psal. 55. 23. 
 and 62. 10. and 
 146. 3. 
 
 Jer. 17 5, 7. 
 
 TJie Palatine CatccJiifm. 
 
 cheerfully and faithfully execute the Charge which thou i 
 hafl committed unto u.s,i as the Angels do in Heaven.^ 
 
 Of the Fourth Petition. 
 
 The Argument. 
 
 The E?id of this Petition is, that we may achiowledge, that 
 God is he, who mi ft give unto us all Things neceffary,for 
 the Maintenance of this prefent Life. 
 
 L. LORD'S DAY. 
 
 Q. 125. ^imAT is the Fourth Petition? 
 
 '^ * A. Give us this Day our daily B?'ead, 
 
 that is, fupply unto us all Things neceffary for this prefent 
 Life f that thereby we may acknowledge, that thou art the 
 only Fountain, from whence all good Things do flow;^ 
 and except thou give thy Bleffing, all our Care and Travel, 
 and even thine own Gifts, will be unprofperous and hurt- 
 ful unto us f wherefore grant, that Turning our Affiance 
 from all Creatures, we may fet it upon thee alone. ^ 
 
 Of the Fifth Petition. 
 
 The Argument. 
 
 Becaufe the Confcience of Sin hi7idreth Men in praying, by 
 reafon that the Devil fuggejleth fuch Thoughts, to the end 
 we might not be overcome 7&ith thefe Tejnptations, Christ 
 would have us fet againjl them, as a Comfort, this Peti- 
 tion of Forgivenefs of Sins. 
 
 LL LORD'S DAY. 
 
 Q. 126. 
 
 W 
 
 HAT is the Fifth Petition ? 
 
 A. Forgive us our Debts, as wefof^ 
 
Of Prayer. 
 
 give them that arc indebted unto us, that is, for the Blood of 
 Chrifl, impute not unto us mofl miferable Sinners, all our 
 Sins, and even that Corruption which as yet cleaveth unto 
 us,^ as we also feel this Teflimony of thy Favour in our 
 Hearts, that we have a fledfaft Purpofe from our Hearts 
 to forgive all that have offended us.- 
 
 Of the Sixth Petition. 
 The Argument. 
 
 This Petition is the Second Part of the Jpiritital Covenant, 
 
 which God hath inade for the Salvation of his Chnrch, 
 
 for we defire in it, that as he hath fo7'given ns our Sins, 
 
 fo he would vouchfafe to write his Laivs in our Hearts, 
 
 that he ivould defend us by the Power of his Spirit, and 
 
 fujlain us by his Help,fo that we may fland invificibly 
 
 againft all Temptatiofis. 
 
 LH. LORD'S DAY. 
 
 Q. 127. ^imAT is the Sixth Petition ? 
 
 ^ ^ A. Lead us ?wt ijito Temptation, but 
 
 deliver us f'oni all Evil, that is, forafmuch as we are by 
 Nature fo feeble and weak, that we are not able to fland 
 no not a Moment of Time;^ and our deadly Enemies 
 Satan,"* the World,^ and our own Flefh,*^ do continually 
 affail us, uphold thou us and Rrengthen us by the Power 
 of thy Spirit, that we faint not in this fpiritual Combate,^ 
 but may fo long fland againfl them, until at the lafl we 
 obtain a perfect Vi6lory.^ 
 
 Q. 128. How doft thou conclude thy Prayer? 
 A. For thine is the Ki?igdom, the Power, and the Glory 
 for ever, that is, we afk all these Things at thy Hand, 
 
 Palatine 
 C'atkchism. 
 
 1 Psal. 51. 1, 
 2. aiul 143. 2. 
 1 John 2. 1, 2. 
 Horn. S. 1. 
 
 •i .Mut. 0. 14. 
 
 ■' John 15. 5. 
 Psal. 103. 14. 
 
 ■» 1 Pet. 5. 8. 
 Ei.h. 6 12. 
 
 5 John 15. 19. 
 
 '■ Rom. 7. 23. 
 Ciil. 5. 17. 
 
 ■ Mat. 26. 41. 
 Mark 13. L3. 
 
 .-> 1 Thcss. 3. 
 l.J. and 5. 23. 
 
The Palatine CatccJiifm, 
 
 Palatine 
 Catechism. 
 
 1 Rom. 10. 12. 
 2 Pet. 2. 9. 
 
 2 John 14. 13. 
 Jer. 33. 8, 9. 
 Psal. 115. 1. 
 
 y 2 Cor. 1.20. 
 2 Tim. -2. 13. 
 
 becaufe thou being our King, and Almighty, art wilhng 
 and able to give us all Things;^ and thefe Things we 
 therefore alk, to the end, that by them, all Glory may 
 redound, not unto us, but unto thy holy Name.^ 
 
 Q. 129. What meaneth the lafl Word, ^w^;^ .? 
 
 A. That the Matter is certain and out of doubt, for my 
 Prayer is much more certainly heard of God, than I in 
 mine own Heart do feel, that I defire it with all my 
 Heart. ^ 
 
 F IN IS. 
 
l^ 
 
 
 ^ii 
 
 lCi:^' 
 
 m^^^^mim^^^mMi 
 
 
 
 PRIVATE PRAYERS. 
 
 ■63 
 
 Praykrs. 
 
 -i?- 
 
 I. A Morning Prayer to be itfed in CJiriJlian Families 
 before they go abont their outzvard affairs. 
 
 /^MNIPOTENT and merciful God, we give thee 
 ^-^ Thanks, that thou haft so mercifully kept us this 
 Night, and that thou hafl prolonged our Life to this Day. 
 We befeech thee likewife, that thou wilt protect us this 
 Day, and that thou wilt give us Grace, that we may beflow 
 it in thofe Things, which are pleafant and acceptable unto 
 thee : And as now thou enlightnefl the whole Earth ^^■ith 
 the Beams of thy Sun, fo likewife thou wilt illuminate the 
 Darknefs of our Souls with the Brightnefs of thy Spirit, 
 left we wavering from the Path of Righteoufnefs, we fwen'e 
 either to the one Side or to the other, that we may ever 
 fet thee who feefl all Things before our Eyes ; that we 
 may reverence and acknowledge thee, as a jufl Revenger 
 of all evil Thoughts, Words, and Deeds ; that we fear 
 nothing more, than to offend thee fo bountiful a Father; 
 and that ever, it continually be our final Drift, in all 
 Things whatfoever we take in Hand or puri:)ofe to do, to 
 refer the fame only to thy Glory, and the Profit of others. 
 Moreover, becaufe wholfom Counfel, fit Occafions, and 
 the happy Succefs and Iffue of Matters are only in thine 
 Hand, grant that we may afk and receive all thofe Things 
 
164 
 
 Prayers. 
 
 Prayers. from thee alone. Grant alfo, mofl merciful Father, that 
 we befl-ow not fo much Thought and Travel, in purchafmg 
 of those Things, that pertain to the Neceffity of this Life, 
 that in the mean time we negle6l and fluggiflily regard 
 heavenly Things ; but that firfl, we may feek thy King- 
 dom, and the Righteoufnefs thereof, nothing doubting, 
 but that thou wilt give all Things needful and neceffary 
 to fuch as do the fame. Keep alfo, and defend this frail 
 Body and Soul of ours. Inftru(5l us with the Counfel 
 and Power of thy Spirit, againfl fo many and fo divers 
 Affaults of Satan. Rid us out of all Fear and Perils, 
 whereby we are in Danger always in this World : And 
 becaufe it is nothing to have begun well, except alfo we 
 carefully perfevere and go forward, we befeech thee, that 
 thou wilt not only take us into thy Protection this Day, 
 but likewife, thou wilt continually be our Guide and 
 Defender all our Life, confirming and increafmg the Gifts, 
 which, according to thy Bountifulnefs and Mercy, thou 
 hafl beflowed upon us unworthy Sinners, until fuch Time 
 at lafl, as thou flialt fully and perfectly unite us with our 
 Head Chrifl ; who feeing that he is that only Sun of 
 Righteoufnefs, he may replenifli us with his eternal Light 
 and Gladnefs. In the mean Time, while we live in this 
 troublefom Life, fend out faithful Paflors of Souls, and 
 make thine holy Spirit to be effe6tual in the Hearts of the 
 Auditors by the Power of thy Word, to the end, a great 
 Church may be gathered to thee, and that the Works of 
 the Devil may be destroyed. Enarm the Magistrate with 
 thy divine Strength, that he may defend thy Church and 
 Common-weall. Comfort and confirm every one that is 
 afflided in Soul or Body : And that we may be bold to 
 feek and wait for fo great good Things at thy Hands ; 
 forgive us our horrible Sins, for thy mofl dear Son Chrifl 
 Jesus his fake, who hath promifed to us, that whatfoever 
 
we crave of thee, in a fure confidence in him, that thou 
 wilt affuredly give it us; and therefore he hath commanded 
 us to pray in this Manner, Our Father, &:c. And finally, 
 grant us, O Father, that we may always conform our Life 
 to thy Will, which thou haft revealed to us in thy Law, 
 comprehended in thefe Ten Commandments, I am tlie 
 Lord thy God. 
 
 Prayers. 
 
 II. A Prayer for Scholars. 
 
 Pfal. 119. 9, 10. 
 Wherewith fliall a young ^lan redrefs his Way? If he wifely take 
 Heed to guide himfelf according to thy Word. 10. With my whole 
 Heart have I fought thee, let me not wander from thy Command- 
 ments. 
 
 T RENDER thee Thanks, moft merciful God, for all 
 ^ thy great and infinite Benefits, but chiefly, that, ac- 
 cording to thy fmgular Mercy, thou haft called me to the 
 Knowledge of thy Gofpel, and hast given me Teachers, 
 that they may bring me up in good Letters and Sciences, 
 to endue my mind with holy and honeft Precepts. Grant 
 that I may acknowledge aright, what and how great thefe 
 thy Benefits are, and that for the fame, I may always give 
 thee Thanks. Bestow moreover upon me thy Grace, and 
 lighten me with the Beams of thy Spirit, in removing the 
 dark Clouds of my Mind, that I may defireoully and 
 gladly learn thefe Things which are taught unto me by my 
 Teachers, that I faithfully keep in Memor>', that I may 
 render Account again thereof readily, and with Judgment, 
 left my Teachers Labour and mine (the precious Time, 
 and this fo meet an Occafion given unto me of thee, and 
 the Fruits which are hoped for of me) ftiamefuUy perifli 
 not, through my Unthankfulnefs and Sluggiftmefs. To 
 
Prayers. 
 
 the end this come not to pafs, give me thy holy Spirit, the 
 Author of all Understanding and Truth, that he may make 
 me faithful, able and meet to comprehend thefe Things. 
 Grant alfo, that to whatfoever Study I apply my Mind, 
 this ever may be before mine Eyes, to acknowledge thee 
 the only true God, and whom thou hafl fent Jesus Chrifl, 
 and fo I may worfhip thee in a pure Confcience. More- 
 over, becaufe thou promifefl Wifdom to thofe, which are 
 of a low and humble Mind, as Children ; but thofe that 
 are proud and high, deflitute of thy Gifts, thou givefl them 
 over to Vanity ; root out of my Heart all Pride, that being 
 humbled, I may fhew my felf teachable and obedient, firft 
 to thee, then to thofe whom thou haft given me to inflru6t, 
 that fo I may by little and little prepare my felf to ferve 
 to thy Glory only and to the Profit of others, in walking 
 in that Calling, which thou fhalt affign unto me. Amen. 
 
 III. A Prayer before we go to Meat. 
 Pfal 145. 15, 16. 
 
 The Eyes of all Things truft in thee, O Lord, and thou givefl them 
 their Food in due Seafon ; thou openefl thy Hand, and fillefl with 
 thy Bleffmg every living Creature. 
 
 A LMIGHTY and moft merciful God, which of thine 
 infinite Goodnefs, haft created all Things of nothing, 
 and who suflaineft and ruleft the fame perpetually by thy 
 divine Power, who led the Ifraelites through the Defert, 
 feeding them with Manna Forty Years : Blefs us thy 
 unworthy Servants, and fan6lify thofe thy Gifts, that 
 foberly and holily we may ufe them, and know in them, 
 that thou art indeed our Father, and the Fountain of all 
 good Things. Grant alfo, that we ufing all thefe Things 
 corporal, we may be always difpofed, chiefly to feek that 
 
Prayers. 
 
 fpiritual Food of thy Word, that our Souls may be 
 nouriHied to eternal Life, which Chrifl hath purchafed 
 unto us by his precious Blood. Our Father which art, &c. 
 
 Prayp:r.s. 
 
 IV. A TJiankf giving after Meat, 
 
 Deut. 8. lo, II. 
 When thou haft eaten and filled thy felf, then thou fhalt give Thanks 
 unto the Lord thy God. ii. And thou flialt beware that thou for- 
 get not the Lord thy God, and negledl his Commandments. 
 
 r~\ LORD God and heavenly Father, we give thee 
 ^-^ Thanks for thy great and infinite Benefits, which 
 thou beflowefl upon us miferable Sinners, of thine incom- 
 prehenfible Mercy at all Times, in that thou upholdefl us 
 in this mortal Life, furnifhing unto us all Things that are 
 neceffary, but chiefly that thou vouchfafefl to regenerate 
 us by the holy Do(5lrine of thy Gofpel, unto the Hope of 
 a better Life. We befeech thee, merciful God and Father, 
 not to fuffer our Minds to be occupied in thefe earthly 
 and tranfitory Things, but that they may look up, and 
 feek the Things that are in Heaven, waiting for the Com- 
 ing of our Saviour Chrift Jefus, when he appears in the 
 Clouds to dehver us. So be it. Our Father, »S:c, 
 
 V. A Prayer before we go to Bed. 
 
 r~\ LORD GOD and heavenly Father, which according 
 ^-^ to thy manifold Wifdom, hafl appointed the Day 
 for Labour, and the Night for Reft. We render thee 
 Thanks, that thou hafl fo mercifully kept us this Day, and 
 hafl heaped continually upon us fo many Benefits. Grant 
 
1 68 
 
 Prayers. 
 
 Prayers. likewife, that we now ceafmg from our Labour and Care, 
 may fo be refrefhed with Sleep, that our Minds not being 
 buried in Sleep with the Body, we be flumbering in thy 
 Love ; but that the Memory of our Creation and Salva- 
 tion, be at no Time wiped out of our Hearts. Grant 
 moreover, that our Confciences, as well as our Bodies, 
 may enjoy the own Reft. Likewife, that we moderately 
 ufmg Sleep, we may have a Refpe6l, not unto Sluggiflmefs, 
 but to Neceffity, to the end that we returning more apt 
 and quick to our Works, left off for a Time, we may the 
 more readily ferve thee and profit our Neighbour : And 
 in the mean Time, while we are taking Reft, deliver us 
 from all Peril, and keep us undefiled both in Body and 
 Soul, that our Sleep likewife may ferve to the Glory of 
 thy Name : And feeing this Day is pafl over with us, not 
 without Manifold Slidings, (for we miferable Wretches 
 carry alway Sin about with us) we befeech thee, that as 
 the Night now foldeth up all Things in Darknefs, fo 
 according to thy incomprehenfible Mercy, that thou wilt 
 bury all our Sins, left for them we be caflen out from 
 thy Sight Grant alfo Quietnefs and Comfort to all thofe 
 which are afili6led with any Kind of Sicknefs, or other 
 Calamities, for Chrifl Jefus thy Son our Lord's fake, which 
 this Way hath taught us to pray. Our Father, &c. 
 
 VL A Prayerneceffary for all Men. 
 
 r\ MERCIFUL GOD, I a wretched Sinner acknow- 
 ^-^ ledge my felf bound to keep thy holy Command- 
 ments, but yet unable to perform them, and to be ac- 
 cepted for jufl, without the Righteoufnefs of Jefus Chrifl 
 thy only Son, who hath perfe6tly fulfilled thy Law, to 
 juflify all Men that believe and trufl in him ; therefore 
 
Prayers. 
 
 grant me the Grace, I befeech thee, to be occupied in 
 doing of good Works, which thou commanded in holy 
 Scripture, all the Days of my Life, to thy Glory, and yet 
 to trufl only in thy Mercy, and in Chrifl's Merits, to be 
 purged from my Sins, and not in my good Works, be they 
 never fo many : Give me Grace to love thy Word fer- 
 vently, to fearch the Scriptures diligently, to read them 
 humbly, to underfland them truly, to live after them 
 effedlually : Order my felf fo, O Lord, that it may be 
 alway acceptable unto thee. Give me Grace not to re- 
 joyce in any Thing that difpleafeth thee, but evermore to 
 delight in thofe Things that pleafe thee, be they never fo 
 contrary to my Defires. Teach me fo to pray, that my 
 Petitions may be gracioufly heard of thee. Keep me 
 upright amongft Diverfities of Opinions and Judgments 
 in the World, that I never fwerve from thy Truth taught 
 in holy Scripture. In Profperity, O Lord, fave me, 
 that I wax not proud, in Adverfity help me, that I never 
 defpair nor blafpheme thy holy Name, but taking it 
 patiently, to give thee Thanks, and trufl to be delivered 
 after thy Pleafure. Wlien I happen to fall into Sin 
 through Frailty, I befeech thee to work true Repent- 
 ance in mine Heart, that I may be forry without Def- 
 pcration, trufl in thy Mercy without Prefumption, that I 
 may amend my Life, and become truly religious without 
 Hypocrify, lowly in Heart without Fainting, faithful and 
 trufly without Deceit, merry without Lightnefs, fad with- 
 out Miftrufl, fober without Slothfulnefs, content with 
 mine own without Covetoufnefs, to tell my Neighbour his 
 Faults without Diffimulation, to inflru6t my Houfliold in 
 thy Laws truly, to obey our King and all Governors under 
 him unfeignedly, to receive all Laws and common Ordi- 
 nances, (which difagree not from thy holy Word) obedi- 
 ently, to pay every Man that which I ow unto. him truly, 
 
 Prayers. 
 
I/O 
 
 Prayers. 
 
 \ 
 
 Prayers. to backbite no Man, nor flander my Neighbour fecretly, 
 and to abhor all Vice, loving all Goodnefs earneftly : O 
 Lord, grant me thus to do, for the Glory of thy Name.* 
 
 * This Prayer is not commonly printed with the Palatine Catechifm, 
 but ufually at the End of the Old Pfalm Book. 
 
Note. 
 
 The title which we have given is from the edition of 1615 ; but we 
 add the fuller one given by Dunlop : — 
 
 "A Catechifm of Chriflian Religion, Compofed by Zachary C^r/ui, 
 approved by Frederick III, Eledlor Palatine, the Reformed Church in 
 the Palatinate., and by other Reformed Churches in Germany ; and 
 taught in their Schools and Churches : Examined and approved, 
 without any Alteration, by the Synod of Dort, and appointed to be 
 taught in the Reformed Churches and Schools of \he Netherlands : 
 Tranflated into Eni^liJIi^ and printed Anno 1591, by publick Authority, 
 for the Ufe of Scotland ; with the Arguments and Ufe of the feveral 
 Doclrines therein contained, by Jereniias Bajlingius ; and fometimes 
 printed with the Book of Comnion Order and Pfalm Book. Adls viii. 
 38. Whofoever Ihall be afhamed of Mee, an of my Words, among 
 this adulterous and finful Generation, of him fliall the Sonne of Man 
 be afhamed alfo, when he cometh in the Glory of his Father with the 
 holy Angels. Edinburgh, Printed by James Watfon, His Majefly's 
 Printer, mdccxxi." 
 
 The translation given in Dunlop (which we follow) differs from that 
 of 1615, though not materially. There are several translations of this 
 Heidelberg or Palatine Catechism ; and our Church seems not to have 
 kept to one. In the edition of the Book of Common Order before us 
 (161 5), the Catechism is given alone ; in that which Dunlop has followed, 
 it has the "Arguments" and " Uses" of Bastingius. The former of 
 these we have retained, omitting the latter, as making the work too bulky. 
 
 I have not been able to discover any Act of Assembly authorizing 
 this Catechism, nor any reference to it in the history of our Church. 
 One would like to know how and why Calvin came to be superseded 
 by Ursin ; Ursin, by Craig ; and Craig, by our present Westminster 
 Catechism. 
 
 Though the translation we use is good on the whole, yet it sometimes 
 
 Palatine 
 Catechism. 
 
J 
 
 172 
 
 Note, 
 
 Palatine 
 Catechism. 
 
 introduces needless expletives ; as in the answer to question 18, we* 
 have "perfe(fl redemption" inftead of "redemption"; in that to 
 question 20, " all his benefits" inftead of " his benefits " ; in that to 
 question 21, " the merit and defert of Chrift alone," instead of "merit 
 of Chrift alone ;" in that to queflion 127, " deliver us from all evil, " in- 
 ftead of deliver us from evil." In question 21, "affiance" is used for 
 "truft," as the translation of the 'L.2XY(\fiducia. 
 
 To enable the reader to compare the two translations, we give the] 
 other version of one or two questions : — 
 
 '■'•Q. I. What is thine only comfort in life and death? "} 
 
 '•'■A. That both in foule and body, whether I Hue or die, I am not 
 mine owne, but belong wholly vnto my moft faithfull Lord, and 
 Sauiour Jesvs Christ : who by his precious blood moft fully fatisfy- 
 ing for my fmnes, hath deliuered me from all the power of the Deuill, 
 and fo preferueth me, that without the will of my heauenly Father, not 
 fo much as a haire may fall from my head : yea all things niuft ferue 
 for my fafety. Wherefore by his Spirit alfo hee affureth mee of euer- 
 lafting life, and maketh mee ready, and prepared, that henceforth I 
 may liue to him, " 
 
 "G 21. What is faith? 
 
 "^. It is not only a knowledge, whereby I furely affent to all things 
 which God hath reuealed vnto vs in his worde, but alfo an affured truft 
 kindled in my heart by the holy Ghoft through the Gofpell, whereby 
 I make my repofe in God, being affuredly refolued, that remiflion of 
 fmnes, euerlafting righteoufnes and life is giuen not to others only, but 
 to me alfo, and that freely through the mercy of God, for the merite 
 of Chrift alone." 
 
 " Q. 26. What beleeueft thou, when thou fayeft, I beleeue in God 
 the Father almighty, maker of heauen and earth. 
 
 '■'■ A. I beleeue the euerlafting Father of our Lord Jefvs Chrift, who 
 hath made of nothing heauen and earth, with all that are in them, who 
 likewife vpholdeth and gouerneth the fame by his eternall counfell and 
 prouidence ; to be my God, and my Father for Chrift's fake : and 
 therefore I do fo truft in him, and fo relie on him, that I may not 
 doubt, but he will prouide all things neceffarie both for my foule and 
 body. And further, whatfoeuer euils hee fendeth on me in this 
 troublefome life, hee will turne them to my fafety, feeing both hee is 
 able to doe it, as being God almighty, and willing to doe it, as being a 
 bountifull Father." 
 
 " Q. 35. What beleeueft thou, when thou fayeft, he was conceiued 
 by the holy Ghoft, and borne of the Virgine Marie ? 
 
" A. That the Sonne of God, who is, & continueth true & euerlafl- 
 mg God, tooke the very nature of man, of the flefli, & blood of the 
 Virgine Marie, by the working of the holy Ghofl, that withall he 
 might be the true feede of Dauid, like vnto his brethren in all things, 
 finne excepted." 
 
 " Q- 37- "NVhat beleeuefl thou when thou fayeft, he fuffered ! 
 
 "^. That he all the time of his life, which he led in the earth, but 
 efpeclally at the end therof, fufleined the wrath of God, both in body 
 iS: foule, againft the fni of all mankind, that hee might by his paffion, 
 as the only propitiatorie facrifice, deliuer our body & foule from euer- 
 lafling damnation, and purchafe vnto vs the fauour of God, righteouf- 
 nes, and euer-lafling life." 
 
 " Q. 129. What meaneth this particle, Amen! 
 
 "^. That the thing is fure and out of doubt. For my prayer is 
 much more certainly heard of God, then I feele in mine heart that I 
 I vnfainedly defire the fame." 
 
 The date of the Catechism itself is 1563. The reader will find it at 
 , full length, both in Gennan and Latin, in Nimeyer's Collectio Confes- 
 I sionum, pp. 390-461. See Alting's historia de ecclesiis Palatinis ; 
 H. S. Van Alpen's Geschichte und Literatur des Heidelbergschen 
 Katechismus ; Nevin's Histoiy and Genius of the Heidelberg Cate- 
 chism (American). The translations of this Catechism into various 
 languages are very numerous ; the paraphrases, commentaries, &c., 
 still more so. For a summary of information respecting it, the reader 
 can consult Herzog's Encyclopedia, Art. Heidelberg. The author of 
 that article (Sudhoff) states that it is " historically certain that this 
 Catechism was the joint production of Dr Caspar Olevianus and Dr 
 Zacharias Ursinus. The one composed it in German, the other in 
 Latin. The decree of Elector Frederick HL, ordering its publication 
 and use, was dated Jan. 1563." 
 
 Q. 85, p. 143, last line, "are prefented to the Church;" another 
 translation has " reported to the Church ;" another, "made known ;" 
 the German \'s. angezeigt ; and the Latin, indica7itur. "Presented to 
 the Church" is a term of ecclesiastical law still in use. 
 
 At p. 163, line 12 from foot, the pronoun %ve\% improperly repeated ; 
 and this incorrectness occurs elsewhere. At p. 168, line 7, " the own" 
 is probably for "thy own," or perhaps "their own," as in Balnaves 
 on Justification we have " the lawe remaining in the owne perfedion," 
 /. e. its own. The prayers are of very various and uncertain authorship. 
 
 Palatine 
 Catechism. 
 
CRAIG S CATECHISMS. 
 
 •o- 
 
 NOTE. 
 
 The two following Catechisms are by Mr John Craig, 
 who was first minister at Aberdeen (Scot's Apologetical 
 Narration, p. 33 ; Calderwood, iii. p. 354), and then at 
 Edinburgh. The former of these Catechisms is little 
 known. It was first printed at Edinburgh by Henrie 
 Charteris in 1581, and then reprinted at London in 1589. 
 Our present reprint is from the London edition of 1597. 
 It was thought too long by the General Assembly of 159 1, 
 and the author " contra6lit it in fome fliorter bounds " at 
 their desire. In its shorter form it was used in the Church 
 of Scotland till superseded by the Westminster. 
 
 John Craig was a man of eminence ; brave, noble, and 
 well educated, like so many of his brethren of that age. 
 He was born about 15 12, and lost his father the next 
 year at Flodden. After an eventful, romantic, and de- 
 voted life, he died in 1600, aged eighty-eight. Our reprint 
 of Craig's larger Catechism is from the London edition of 
 1597, printed by Robert Robinson ; of his smaller Cate- 
 chism, from Dunlop's Confessions. 
 
A S H O RT E 
 
 SVMME OF THE WHO- 
 LE CATECHISME WHEREIN 
 
 the Oucftion is proponed and anfwered 
 in few wordes, for the greater eafe 
 of the commoune peo- 
 ple and children. 
 
 ^Gathered by M. lOHNE CRAIG, 
 
 Minifter of GODS WORDE to 
 
 the Kings M. 
 
 mOHNE. XVII. 
 
 ^ ^f)i& ts IL»fe ©ternaH to fenotoe tijee t^e 
 
 Dttel^ tierie GOD, $c tofjome ti^obj 
 
 fiast sent lESVS CHRIST. 
 
 IMPRINTED AT EDIN 
 
 burgh, by Henrle Charteris, 
 ANNO, M.D,LXXXI. 
 
 Cum Priuilegio Regali. 
 
 M 
 

 ^ 
 
 TIl£ CONTENTS OF THIS BOOKE, DEUIDED 
 
 INTO TEN PARTS. 
 
 -0- 
 
 1. nPHE Creation of man, and his firfl eflate of inno- 
 
 cencie, without death and miferie. 
 
 2. The miferable fall of man from God and his former 
 
 eflate vnder the bondage of fmne, death, & all other 
 kinde of miferies. 
 
 3. The calling of man againe to repentance, and his third 
 
 eflate in lefus Chrifl, & how he fhould honour his 
 redeemer foure waies. 
 
 4. The firfl part of Gods honour is Faith, and here the 
 
 beleefe and Faith is declared. 
 
 5. The fecond part of Gods honour is obedience, and here 
 
 the law is declared, and how it doth differ from the 
 gofpell. 
 
 6. The third part of Gods honour is praier, which is de- 
 
 clared in general, with an expofition of the Lordes 
 praier. 
 
 7. The fourth part of Gods honour is thankfgiuing, where 
 
 the caufes, the rule, and other circumflances of thanks 
 are declared. 
 
i8o 
 
 Craig's 
 Catechism. 
 
 lo. 
 
 Contents. 
 
 8. The ordinarie inflruments to faluation are thefe, the 
 
 worde, the Sacraments, and Miniflry of men, which 
 are particularly declared. 
 
 9, The firil caufe of our Saluation, is Gods eternal elec- 
 
 tion, and here the progreffe of the fame, and tow ends 
 of all flefh are declared. 
 
 A fhorte and generall confeffion of the true Chriflian 
 faith and religion, according to Gods word, fubfcribed 
 by the Kinges Maieflie, and his houfhold, &c. 
 
To the Professors of Chi isfs 
 
 Gofpell at new Aberdine, Maifler lohn 
 
 Craig, wijheth the pcrpctuall cofnfort and 
 
 increafe of the holy fpirit to the end 
 
 of iheir batiaile. 
 
 Craig's 
 Catechism. 
 
 T is 7iot vnk?io7ime tofof?ie of yon {deare brethren in 
 the Lorde) thai for your fake ehief!}\ I took paines 
 frfi, to gather this brief e Siwwie. Therefore will- 
 ifignow tofet it out ^ and make it common to others: 
 1 thought good to recommend the fame to you again 
 infpeciai, as a toke?i of my goodwill towards you all, &*as a 
 memoriall of my doHrifie, 6^ earnefl labors beflowed among 
 you, and vp07i that country for the fpace of fix yeares. 
 Wherefore defer i7ig to heare of your profit andfruites of my 
 laboures, I cannot, but of very loue and duetie, exhort you, 
 not only to take this fny labour ifi good part, but alfo to ife 
 it aright leafl it be a witftes againfi you ifi the day of the 
 lord. JtfJialbe very comfortable a7id fruitfull to you, ifyee 
 caufe this fliort fumme to bee oft and diligently read in your 
 houfe: for hereby yee your felues, your Childrefi atid 
 Seruantes, maye profile fnore and inore, in the principall 
 points of your faluaiion. What neede ye have of this cofi- 
 tinuall exercife in your houfes, ye your felues, a7id 1 by ex- 
 perience can beare witjieffe of the great and groffe igfiorafice 
 offome amofig you, 7iotwithfiandi7ig the cleare light of the 
 Gofpell of long was fiii/mig the7'e. In handling of this 
 
l82 
 
 Craig's 
 Catechism 
 
 The Epijlle 
 
 \ 
 
 viaiter, I haue Jludied to my power ^ io bee plaine^ funple^ 
 fJiort^ a?id profitable^ not looking foe much to the defii-e &> 
 fatisf anion of the learned^ as to the i?iflrumon and helpe of 
 the ignoraunt. Forfirfl^ I have abflaitied from all curious 
 and harde queflions^ and next, I haue brought the quefiions 
 and the anfweres to as feive words as I could, and that for 
 the cafe of Children, and Common people, who cantiot vnder- 
 fland nor gather the fubflance of a lojig queflion, or a long 
 anfwere confirmed with many reafons. A7id yet if any will 
 exercife their houfliolde in the common Catechifme, [the 
 which thing I exhort al men to doe) this my labour ca?inot 
 hurt, but rather it fliall be a great help to them, feeing I both 
 gather the fubfiance of the whole Catechifme in few words, 
 and alfo follow the fame order, except a little i?i the begin- 
 ning, and in the end, where certaine things are added, which 
 all men {I hope) fJtal iudge to bee very profitable, and necef 
 farie to bee knotvne. There are alfo fovie quefiions and 
 anfivers interlaced in fmdry places , but chiefly in the matter 
 of the Sacraments, ivhich feme gi^eatly to the great vnder- 
 fianding of the matter in hand. But if men wil bee both 
 weary to learne the cognition Catechifme, and alfo this brief e 
 Sunwie : I can7iot vndeifiande what good will they haue to 
 hiowe the right waye of their faluation. For certaine a?id 
 fure it is, that the reading or rehearfing {by word) of the 
 Belief e, of the Loi'des prayer, the laiv, and number of the 
 holy Sacraments, can profile nothing to faluation, without the 
 right vndejfianding &= lively applicatioji of the fame to our 
 fellies ifi particular : in the which only doth the true Chrif 
 tian faith confifi. Wherefo7'e I maruell greatly of the brut- 
 ifiines of many, who do glorie in faith, c> yet neither haue 
 they knowledg, nor feeling of the pi'incipal heades of our 
 Chrifiian Faith, as their anfweres do tefiifie, ivhen they are 
 brought to any publique exanmiation. But albeit the great 
 multittcde perifli in their wilfull ignorance, yet [I hope)fofne 
 
Dcdicatoric. 
 
 f hall profit by this my labour^ take?tfor the Church of God, 
 
 of the ivhich I iudge you to be a part. Therefore take heede 
 
 to yojirfelues, andfuffer no others to go before you in this 
 
 fpiritual exercife. For greater dif honour it fhalbe to you, if 
 
 others fhall profite more by this brief c fumme, then yee, 
 
 \feingfor your caufe it was fir/l lorittcn, taught among you : 
 
 6^ no7i/ laflly vnder your name come to the knowledge of 
 
 others. Bee not of thofe meii, to whofne al kinde of good 
 
 doclrine is either hard and obfcure, or elfe ouer bafe and 
 
 common. For as the ojie hath no will to learne, euenfo the 
 
 other would be fedde with fome curiofitie or neiu doflrine. 
 
 If any e man fhall cojnplaine of my obfcuritie in thefefhojt 
 
 anfweres, let him confider how hard a thinge it is, to bee 
 
 both fhort a?id plaine, or yet to fatisfie all jnens defire 
 
 and iudgment 171 lighter matters, then this is. Alwaies if 
 
 dales bee granted, I minde with the helpe of God, to make 
 
 this funwie more ample, and more plaine, if the brethren 
 
 fhall iudge it needful. In the meanc time, I defire all men 
 
 to take this my trauaile in good parte, and ufe it to the 
 
 edification of the Church, and glory of our God, 
 
 To whome be all honour and praife 
 
 for euer and euer 
 
 Amen. 
 
 At Edenburgh, the xx. of Inly, 
 in the yeare 1581. 
 
 Craig's 
 Catechism. 
 
To the Reader, 
 
 'ARUAILE not (gentle reader) that I aledge no 
 authoritie of the fcriptures nor fathers, for the 
 confirmation of this doctrine, feing my pur- 
 pofe is not fo much to inflruct our prophaine 
 Atheijlcs and Apojlates^ as to put our brethren 
 in memory of that do6trin, which they daily heare con- 
 firmed (in our ordinarye teaching) by the fcriptures and 
 confent of the godly Fathers. 
 
 Alwaies if either the brethren, or other would haue fur- 
 ther confirmation of this do6trine, let them reade the Iiijli- 
 tution of M. lohn Caluine^ & other godly men, who haue 
 written aboundantly for the defence of this doclrin, accord- 
 ing to the fcriptures of God. I doubt not but good men, 
 and fuch as are perfwaded of the truth, will take this mine 
 excufe in the beft part, and giue thanks to God for my 
 labour, taken for their comfort. But as for the godles 
 band of Atheijls and Apojlates whome God hath ordained 
 to deflru6lion, I care not what they fhall iudge of this my 
 fimple wryting, & paines taken for the inflrudlion of the 
 ignorant, I would maruale greatly of the fucceffe of our 
 doctrine, which is not impugned & purfued by men, to the 
 fight of the worlde (of great eflimation & iudgment,) if the 
 
 Craig's 
 Catechism. 
 
1 86 
 
 To the Reader. 
 
 Craig's 
 Catechism. 
 
 fame had come to paffe to the Prophets and ApoRles in 
 their age, whofe do6lrine and religion was mod falfele 
 impugned, and cruelly perfecuted by the fonnes of perdi- 
 tion. Of this we are forewardned by the Apodles, that 
 men, after the witneffmg of the truth, fliall depart to their 
 vomite againe, and become traitors and perfecutors of 
 Gods truth, which they profeffed afore with vs. When we 
 fee this fiery triall, and fearefull iudgement in the Church, 
 let vs examine our felues betime, and call to God for 
 conflancie in the truth, and praife his iuflice, in the blind- 
 ing of thofe that in fo ^great a light, willingly & mali- 
 cioufly delight in darknes, and blafpheme the way of 
 righteoufnes. Of this fort are fundry of our nation, whofe 
 blafphemous writinges come dalie to our hands, to the 
 triall of our faith and conflancie, to the further blinding 
 of the reprobate, and their greater condemnation in the 
 day of our Lord lefus Chrifl. To whome with the Father 
 and the holie Spirit, bee all honour and praife eternally. 
 Amen. 
 
Craig's 
 Catechism. 
 
 0/ the Cj'cation andjirst Estate 
 of Mankind, 
 
 -0- 
 
 Qtiejl. T"\ THO made man and woman ? 
 
 A. The eternal God of his goodnes. 
 Q. Whereof made he them % 
 A, Of an earthly bodie, and an heavenly Spirite. 
 0. To whofe image made he them % 
 A. To his owne Image. 
 Q. What is the Image of God ? 
 A. Perfect uprightneffe in body and foule. 
 Q. To what end were they made ? 
 A. To acknowledge and feme their maker. 
 Q. How fliould they have ferued him % 
 A. According to his holy will. 
 Q. How did they know his will ? 
 A. By his Workes, Word, and Sacraments. 
 Q. What libertie had they to obey his will ? 
 A. They had free will to obey and disobey. 
 Q. What profit had they by their obedience ? 
 A. They were bleffed and happie in bodie and foule. 
 Q. Was this felicitie giuen to them only ? 
 A. No, but it was giuen to them, and their pofleritie. 
 Q. With what condition was it giuen ? 
 
 Mat. 19. 4. 
 Eccle. 12. 7. 
 Gen. 1. 26. 
 
 Ephe. 4. 24. 
 
 Act. 17. 27. 
 
 Psal. 19. 
 
 Gen. 1. 27. 
 
Craig's 
 Catkchism. 
 
 Gen. 2. 17. 
 
 Gen. 5. 15. 
 
 Gen. 3. 5, 6. 
 
 Gen. 2. 1, 2. 
 
 Gen. 3. 4. 
 
 Abac. 2. 4. 
 
 2 Cor. 11. 3 
 
 A. 
 
 Q. 
 A. 
 
 ence. 
 
 Q. 
 
 A. 
 
 tude. 
 
 Q. 
 A. 
 
 Q- 
 
 A. 
 
 happ 
 
 With condition of their obedience to God. 
 
 Why was fo fmall a commandement giuen ? 
 
 To fhewe Gods gentlenes, and to trie mans obedi- 
 
 What auaileth to know this feHcity lofl 1 
 
 Hereby we know Gods goodneffe, and our ingrati- 
 
 But we cannot come to this ellate againe. 
 AVe come to better eflate in Chrifl. 
 What fhould we learne of this difcourfe ? 
 That the Church was firfl planted, bleffed & made 
 ie, through obedience to Gods word. 
 
 i 
 
 2. Of the fall of man from God and his feco7td eflate. 
 
 Q. ^1 rHAT brought them from that bleffed ellate ? 
 ^ ^ A. Satan, and their owne inconflancie. 
 
 Q. How were they brought to that inconflancie ? 
 
 A. Through familiar conference with Satan against the 
 word. 
 
 Q. What thing did Satan firfl feeke of them 1 
 
 A. Diflrufl and contempt of Gods word. 
 
 Q. Wherefore did he begin at their faith ? 
 
 A. Becaufe he knewe it was their life. 
 
 Q. How could they confent to their owne perdition ] . 
 
 A. They were deceived by the craft of Satan. 
 
 Q. What was the craft of Satan here ? 
 
 A. He perfwaded them that good was evil, and evil 
 was good. 
 
 Q. How could they be perfwaded, hauing the Image of 
 God? 
 
 A. They had the Image, but not the gift of con- 
 flancie. 
 
' 
 
 Mans Fall. 
 
 Q. What things lofl they through their fall ? 
 
 A. The fauour and Image of God, with the ufe of the 
 creatures. 
 
 Q. AVhat fucceeded the lofle of the favour and Image of 
 God? 
 
 A. The wrath of God, and originall fmne. 
 
 Q. What thing is originall fmne 1 
 
 A. The corruption of our whole nature. 
 
 Q. How doth this fmne come to vs ? 
 
 A. By naturall propagation from our first Parents. 
 
 Q. What are the fruites of this finne ? 
 
 A. All other finnes which we commit. 
 
 Q. What is the punifhment of this fmne 1 
 
 A. Death of bodie and foule, with all other miferies. 
 
 Q. What other thinge did followe vpon this finne 1 
 
 A. A curfe vpon the creatures, and our banifliment 
 from the vse of them. 
 
 Q. But the most wicked vfe them abundantly. 
 
 A. That is with teflimonie of an evil confcience. 
 
 Q. Thefe paines were ouer great for eating of the forbid- 
 den fruit ? 
 
 A, Their finne was not eating of the fruite fimply. 
 
 Q. What thing then properly was their finne 1 
 
 A. Infidelity, pride, and open rebellion to God. 
 
 Q. How can that be proued 1 
 
 A. They confented to Sathans lies, miflrufled Gods 
 worde, and fought to bee equall with God. 
 
 Q. Wherefore are we punifhed for their finne 1 
 
 A . Wee are punifhed for our owne fmne, feing we are 
 all in them, flanding and falling with them. 
 
 Q. In what eflate is all their pofleritie ? 
 
 A. Under the fame bondage of finne. 
 
 Q. What natural freedome haue we '] 
 
 A. We have freedome to finne, and offende our God. 
 
 Craig's 
 Cate:chism. 
 
 Gen. 3. 17. 
 
 Gen. 3. 14. 
 
 Rom. 5. 19. 
 Rom. 7. 
 
 lob. 14. 
 Psal. 51. 
 
 Rom. 7. 8. 
 &23. 
 
 Rom 5. 14. 
 
 Gen. 3. 17. 
 
 Tit. 1. 5. 
 
 Gen. 3. 1, 2, 
 3, &c. 
 
 Rom. 5. 19. 
 
 Gen. 6. 5. 
 
Craig's 
 Catechism. 
 
 Rom. 1. 7. 
 Gen. 8. 21. 
 
 Heb. 11. 6. 
 
 Rom. 11. 32. 
 1 Pet. 4. 5. 
 
 Craig's CatccJiifm. 
 
 Gen. 3 5. 
 
 Gen. 3. 8. 
 & 12. 
 
 Gen. 3. 10. 
 
 Gen. 3. 
 
 15 
 
 Luke 1.31. 
 Gal. 4. 4. 
 1 Cor. 6. 11 
 1 Pet. 1. 
 
 Q. Haue we not power to feme and pleafe God % 
 A, None at all, til we be called and fanctified. 
 Q. Haue we lofl our minds and wils % 
 A. No, but we have lofl a right minde, and a right will. 
 Q» Naturall men may doe many good deeds 1 
 A. Yet they cannot pleafe God without faith. 
 Q. Why did God suffer this fall of man ? 
 A. For the declaration of his mercie and Justice. 
 Q. Declare that. 
 
 A. By his mercie the chofen are deliuered, and the 
 reft punifhed by his Jullice. 
 
 3. 0/ mans reJlitiUion againe, and his third ejiate. 
 
 Q, ^1 THO called our Parents to repentauncel 
 * * A. God only of his infinite mercie. 
 
 Q. What did they when he called them ] 
 
 A . They hid and excufed themselues. 
 
 Q. But it was foolifhnes to flie from God ? 
 
 A. Such is the foolifhnes of all his pofleritie. 
 
 Q. How were they conuerted to God ? 
 
 A . By the almightie power of Gods fpirite. 
 
 Q. How did the fpirit worke their converfion ? 
 
 A. He printed ye promife of mercy in their harts. 
 
 Q. What was their promife of mercie ? 
 
 A. Victorie in the feed of the woman againll the Ser- 
 pent. 
 
 Q. Which is the feed of the woman ? 
 
 A. Jefus Chrifl, God and man. 
 
 Q. How was his pofleritie conuerted to God ? 
 
 A. By the fame fpirit and promife. 
 
 Q. May we vnderfland and receiue the promife by our 
 selues ? 
 
Man's Rcjlitution. 
 
 A. No more then blind and dead men may fee and 
 walke. 
 
 Q. What more is required for our conuerfion to God ? 
 
 A. He mufl hghten our mindes, and moHifie our hearts, 
 ; that we may underfland, receive, and retaine his promife. 
 
 Q. But Adam did knowe his fmne and Gods voice. 
 
 A. Yet that knowledge brought him not to repentance. 
 
 Q. What was the caufe of that? 
 
 A. For the feehng of mercy was not yet given to him. 
 
 Q. ^^"hat then is knowledge, calling, accufation, and 
 conui cling? 
 
 A. A way to defperation, if mercy be not apprehended. 
 
 Q. Wliat if mercie be offered and apprehended ? 
 
 A. Then thefe things are the beginning of our repent- 
 ance. 
 
 Q. How did Ada??i and his pofteritie receive the promife? 
 
 A. Onely through their owne lively Faith in Chrift. 
 
 Q. What thing was their faith ? 
 
 A. A fure confidence in Gods mercy through Chrifl to 
 come. 
 
 Q. Who wrought this faith in them aboue nature ? 
 
 A . Gods fpirit through the Preaching of the promife. 
 
 Q. What is this promife called in 'the Scripture ? 
 
 A. The gofpell or glad tidings of faluation. 
 
 Q. Then the Gofpell was preached in Paradife ? 
 
 A. No doubt, and alfo the law. 
 
 Q. What neede was there of them both ? 
 
 A. By the law they were accufed and humbled, and 
 thorough the Gofpel comforted and delivered. 
 
 Q. What thing then was the law and the Gofpell ? 
 
 A. Inflruments of Gods fpirit to the faluation of man. 
 
 Q. Wherein flood their faluation ? 
 
 A. In remiflion of their fmnes, and reparation of Gods 
 image. 
 
 Craig's 
 Catechism. 
 
 2 Cor. 3. 5. 
 
 Act, 16. 14. 
 Eph. 5. 8. 
 
 Gen. 4. 
 2 Sam. 12. 
 
 Gal. 2. 23. 
 Heb. 11. 33. 
 Heb. 11. 1. 
 
 Gen. 3. 16. 
 
 Gen. 3. 16. 
 & 2. 17. 
 
 Gal. 3. 24. 
 
192 
 
 Craig s Catechijm. 
 
 Craig's 
 Catechism. 
 
 Rom. 7. 9. 
 
 Rom. 4. 8. 
 John 17. 31. 
 
 Rom. 7 
 
 k. <■ 
 
 Gen. IT. 11. 
 
 Ephe. 2. 20. 
 
 Q. What followed vpon the repairing of that image? 
 
 A. A continuall battell both within and without. 
 
 Q. From whence doth this battell proceeded 
 
 A. From the two contrary Images in mankinde. 
 
 Q. What are thefe Images % 
 
 A. The Image of God, and the Image of the Serpent. 
 
 Q. What Ihall be the end of this battell % 
 
 A. Victorie to the feed of the Woman, and deflru6lion 
 to the feed of ye Serpent in mankind. 
 
 Q. Was all Adams pofleritie deliuered and reflored \ 
 
 A. No, but they only who beleued the promife. 
 
 Q. To what end were thefe deliuered % 
 
 A. To acknowledge and ferue their God. 
 
 Q. Wherein stood their feruice chiefely ? 
 
 A. In the exercife of faith and repentaunce. 
 
 Q. What rule gave he them for this purpofe % 
 
 A. His mofl holy word and Scriptures. 
 
 Q. What things were contained in the word given to them. 
 
 A. The Law, the Gofpell, and the Sacraments. 
 
 Q. What did the law to them % 
 
 A. It fhewed their fmne, and the right way to know and 
 ferue God. 
 
 Q. What did the Gofpell % 
 
 A. It offered to them mercie in Chrifl. 
 
 Q. What did the facramentes to them 1 
 
 A . They did helpe their faith in the promifes of God. 
 
 Q. Was this order kept in the olde Teflament 1 
 
 A. No doubt, as Mofes and the Prophets beare witneffe. 
 
 Q. What fhould we geather of this difcourfe 1 
 
 A. That the Church was euer grounded vpon the word 
 of God. 
 
 Q. What followeth vppon the corruption of the word ? 
 
 A. The corruption of the true religion, and church at 
 all times. 
 
Q. Was the faith and religion of the Fathers different 
 from our faith ? 
 
 A. Not in fubflance but in certaine circumflances. 
 
 Q. What is the fubflance ? 
 
 A. The couenant of Jefus Chrifl. 
 
 Q. W^hy call we it the old Teflament 1 
 
 A. In refpe6t of the obfcure fliadows and figures ioyned 
 with the do6lrine and religion. 
 
 Q. What profit came to the Fathers at all times through 
 faith? 
 
 A. By this way onely they were bleffed and happie. 
 
 Q. Wherein did the vnhappines of men fland % 
 
 A. In the mifknowledge of the true God. 
 
 Q. Are we in the fame eflate 1 
 
 A. No doubt, as our maifler doth teflifie. 
 
 Q. When know we God aright 1 
 
 A. When we giue to him his due honour. 
 
 Q. What are the chiefe points of his due honour? 
 
 A. Faith, obedience, prayer, and thanks, with their 
 fruites. 
 
 4. The firjl part of Gods honour. 
 
 Q. \\J HY is faith put in the firft place 1 
 
 ^ ^ A. Becaufe it is the mother of all ye refl. 
 
 Q. What doth faith worke in vs 1 
 A. It moueth vs to put our whole confidence in God. 
 Q. How may we be mooued to doe this ? 
 A. By the knowledge of his power and goodnes. 
 Q. But w^e are vnworthie and guiltie ? 
 A. Therefore we apprehend his promife in Chrifl. 
 Q. W^hich are the principall heades of his promiffe 1 
 A. They are contained in our behefe, called the Creede 
 of the Apoflles. 
 
 Craig's 
 Catechism. 
 
 1 Cor. 10. 1. 
 
 Gen. 3. 15. 
 
 Col. 2. 17. 
 
 Heb. 11. 1, 
 
 &c. 
 
 2 Thes. 1. 8. 
 
194 
 
 Craig s Catechifm. 
 
 Craig's 
 Catechism. 
 
 Eplie. 4. 6. 
 2 Cor. 1.18. 
 Mat. 28. 19. 
 
 Q. Reherfe the beliefe, or Creede of the Apoflles. 
 
 A. T BELEEUE in God the Father almightie, maker 
 
 -*- of heauen and earth. 
 
 A ND in Jefus Chrifl his onely Sonne our Lord, who 
 
 -^^ was conceiued by the holy Ghofl : borne of the 
 
 virgine Mary : fuffered vnder Pontius Pilate, was crucified, 
 
 dead, and buried, he defcended into hell. 
 
 He rofe againe the third day from death : He afcended 
 into heauen, and fitteth at the right hande of God the 
 Father almightie. From thence he^fhall come to iudge the 
 quick and the dead. 
 
 I beleeue in the holy Ghofl. 
 'T^HE holy Church vniuerfall, the Communion of Saints : 
 -'- the forgiuenes of fmnes : the rifing again of the 
 bodies, and the life euerlafling. 
 
 Q. Why is it called the Creede of the Apoflles 1 
 
 A. Becaufe it agreeth with their do6lrine and time. 
 
 Q. Into how many parts is it deuided % 
 
 A. Into foure principall parts. 
 
 Q. What are we taught in the firfl part % 
 
 A. The right knowledge of God the Father. 
 
 Q, What are we taught in the fecond part % 
 
 A. The right knowledge of God the Sonne. 
 
 Q. What are we taught in the third part % 
 
 A. The right knowledg of God the holy Spirit. 
 
 Q. What are we taught in the fourth part % 
 
 A. The right knowledge of the Church, and gifts giuen 
 to it. 
 
 Q. How many gods be there ■? 
 
 A. Only one etemall God, maker of al things. 
 
 Q. Why then name we God thrife here % 
 
 A. Becaufe there are three diflincSl perfons in the God- 
 head. 
 
 Q, Wherefore is the father put in the firfl place % 
 
A. Becaufe he is the fountaine of all things. 
 
 Q. Why is the Sonne put in the fecond place 1 
 
 A. Becaufe he is the etemall wifdome of the Father, 
 
 begotten before all beginnings. 
 
 Q. Why is the fpirit put in the third place 1 
 
 A. Becaufe hee is the power proceeding from the Father 
 
 and the Sonne. 
 
 Q. Why is the church put in the fourth place 1 
 
 A. Becaufe it is the good woorke of thefe three perfons. 
 
 The jirjl part of our belief e. 
 
 Q. 'VXTHY is it faid particularly, I beleeue ? 
 
 A. Becaufe every one fhould Hue by his 
 owne faith. 
 
 Q. Should euery one know what he beleeueth ? 
 
 A. Othenvife he hath not true faith. 
 
 Q. Are we bound to confeffe our faith openly. 
 
 A. Yes no doubt, when time and place doth require. 
 
 Q. Is it inough to beleeue that there is a God ? 
 
 A. No, but we muft know who is the true God. 
 
 Q. Is it inough to know who is true God 1 
 
 A. No, but we mufl know alfo what hee will be to vs. 
 
 Q. How may we know that 1 
 
 A. By his promife, and works done for our comfort. 
 
 Q. What doth he promife to vs ? 
 
 A. To be our louing father and fauiour. 
 
 Q. What craueth this promife of vs % 
 
 A. A full trufl and confidence in him. 
 
 Q. What thing then doth mooue vs to beleeue in God 1 
 
 A. A fence and feeling of his fatherly loue. 
 
 Q. How call we him Father 1 
 
 A. In refpe(5l of Chrifl, and of our felues. 
 
 Q. Declare how that is 1 
 
 Craig's 
 Catechism. 
 
 Ileb. 1. 
 lohn 15. 26. 
 
 Heb. 2. 4. 
 
 1 Pet. 3 15. 
 lohn 17. 3. 
 
 2 Cor. G. 18. 
 
196 
 
 Craig's 
 Catechism. 
 
 Ephe. 12. 1. 
 
 Ileb. 11. 3. 
 
 Craig s CatccJiifm. 
 
 A. He is Chrifles father by nature, and ours by grace 
 through him. 
 
 Q. How then are we called the fons of wrath ? 
 
 A. In refpedl of our naturall eflate by fmne. 
 
 Q. When are we affured to be his fonnes % 
 
 A. When we beleeue in his fatherly loue. 
 
 Q. Why make we mention here of his power ? 
 
 A. To affure vs that he can and will faue vs. 
 
 Q. Of what power meane we here 1 
 
 A. Of ye power which difpofeth all things. 
 
 Q. What fliould the knowledge of this work in vs 1 
 
 A. Humihtie, confidence, and boldnes. 
 
 Q. Why begin we at his fatherly loue and power 1 
 
 A. Becaufe they are the chiefe grounds of our faith. 
 
 Q. Declare that more plain ely? 
 
 A. By thefe two, we are perfwaded of all the red of his 
 promifes. 
 
 Q. What is meant here by heauen and earth ? 
 
 A. All the creatures in heauen and earth. 
 
 Q. Whereof made he all thefe creatures ? 
 
 A. He made them all of nothing by his word. 
 
 Q. Wherefore did he that 1 
 
 A. To fhew his infinite power. 
 
 Q. Wherefore then did he occupie fix dales 1 
 
 A. That he might the better confider him in his workes. 
 
 Q. Wherefore are they put in our beliefe 1 
 
 A. To bear witnes to vs of their Creator. 
 
 Q. What things do they teflifie of him 1 
 
 A. That he is infinite in power, in wifedome, and goodnes. 
 
 Q. What other things doe they teach vs in fpeciall ? 
 
 A. His fatherly care and providence for vs. 
 
 Q. Who ruleth and keepeth all things made 1 
 
 A. The fame eternall God, that made them. 
 
 Q. Who maketh all thefe fearefull alterations in nature i I 
 
Of Faith. 
 
 A. The hand of God, either for our comfort or punifh- 
 ment ? 
 
 Q. Who ruleth Satan and all his inflruments ? 
 
 A. Our God alfo, by his ahnightie power and provi- 
 dence. 
 
 Q. What comfort haue we of this ? 
 
 A. This comfort, that nothing can hurt vs, without our 
 fathers good will. 
 
 Q. What if Satan and his should haue freedome ouer vs ? 
 
 A. We fliould be then in a moft miferable eflate. 
 
 Q. What fhould this fatherly care worke in vs % 
 
 A. Thankes for all things that come to vs. 
 
 Q. What other things fhould it worke ? 
 
 A. Boldnes in our vocation againfl all impediments. 
 
 Q. Who ruleth fm which is not of God % 
 
 A. He only ruleth al the adions, and defections that 
 come to paffe in heauen and earth. 
 
 Q. Wherefore beleeue we that ? 
 
 A. Becaufe he is God almightie aboue his creatures. 
 
 Q, But fmne is not a creature % 
 
 A. Yet he were not almightie, if he did not rule it. 
 
 Q. Is God partaker of fm when he ruleth fm 1 
 
 A. No, for he worketh his owne good worke by it. 
 
 Q. Are the wicked excufed thorough their good workes 1 
 
 A. No, for they worke their owne euill work. 
 
 Q. Why are they not excufed, feing Gods will concurreth 
 with them 1 
 
 A. They meane one thing and God an other. 
 
 Q. What meane they in their a6lions] 
 
 A. A contempt of God, and hurt of his creatures. 
 
 Q. What meaneth God, vfmg them, and their fmne 1 
 
 A. The triall of his own, or punifhment of fm. 
 
 Q, What fhould we leame by this difcourfe 1 
 
 A. To feare onely the Lord our God. 
 
 Craig's 
 Catechism. 
 
198 
 
 Craig s Catechifm. 
 
 Craig's 
 Catechism. 
 
 lohn 8. 44. 
 
 Q. What fhall we iudge of them that vfe familiaritie 
 with Satan % 
 
 A. They denie this firfl article of our beliefe. 
 
 Q. May we not coniure Satan to reueale fecrets % 
 
 A. No : for he is the author of hes. 
 
 Q. But he oftentimes fpeaketh the truth. 
 
 A. That is to get the greater credit in his hes. 
 
 Q. May we not remooue witchcraft with witchcraft ? 
 
 A, No : for that is to feeke helpe at Satan. 
 
 Mat. 1. 21. 
 
 The fecond part of our Beliefe. 
 
 Q. What things learne we in the fecond part 1 
 
 A. The truth and iuflice of God in our redemption ? 
 
 Q. Who is our redeemer, and who redeemed vs ? 
 
 A. Jefus Chrift who redeemed vs by his death. 
 
 Q. What kind of perfon is he 1 
 
 A. Perfe6l God and perfe6t man. 
 
 Q. Wherefore was he both God and man 1 
 
 A. That he might be a meete mediator for vs. 
 
 Q. Why was this name lefus, or Sauiour given onely by 
 God? 
 
 A. To affure vs the better of our Saluation by him. 
 
 ^. Is there any vertue in this name "? 
 
 A. No, but the vertue is in the perfon. 
 
 Q. Wherefore was he called Chrifl, or annointed ? 
 
 A. He was annointed King, Priefl, and Prophet for us. 
 
 Q. To what purpofe do thefe titles ferue 1 
 
 A. Hereby is expreffed his office, and how hee faued us. 
 
 Q. Declare that more plainely? 
 
 A. He faued vs by his Kingdome, Prieflhood, and pro- 
 phefie. 
 
 Q. How may this be proued 1 
 
'- 
 
 Of Faith. 
 
 A. By the annointing of kings^ priefls, and prophets, 
 which were figures of his annointing. 
 
 Q. Was Chrifl anointed with materiall oyle ? 
 A. No, but he was annointed with the gift of the fpirit 
 without meafure. 
 
 Q. What maner of kingdome hath he ? 
 A, It is Spirituall, pertaining chieflie to our fouls. 
 Q. Wherein doth his kingdome confifl? 
 A. In Gods word and his holy fpirit? 
 Q. What things get we by the word and fpirit ? 
 A. Righteoufnes and life euerlafling. 
 Q. What thing is his prieflhode % 
 
 A. An office appointed for the fatisfa6lion of Gods 
 wrath. 
 
 Q. How did he fatisfie Gods wrath for vs % 
 A. By his obedience, praier, and euerlafling facrifice. 
 Q. How is he called our onely Prophet % 
 A. He euer was, is, and fhalbe the onely teacher of the 
 Church. 
 
 Q. What then were the Prophets and the Apoflles % 
 A. All thefe were his difciples and feruants. 
 Q. Wherefore were all thefe honorable offices giuen to 
 him? 
 
 A. That thereby he might deliuer vs from fm. 
 Q. Declare that particularly in thefe 3 offices. 
 A. By his kingly power we are free from fin, death, 
 and hell. 
 
 Q. But we may eafily fall into finne again % 
 A. Yet by the fame power we fhall rife, and get the 
 vi6lory. 
 
 Q. The battell is very hard % 
 A. We fight not in our owne flrength. 
 Q. What is our armour and flrength ? 
 A. The power and fpirit of Chrifl in vs. 
 
 Craig's 
 Catechism. 
 
 lohn 3. 34 
 
 lam 4. 12. 
 
200 
 
 Craig s Catechifm. 
 
 \ 
 
 Craig's 
 Catechism. 
 
 1 Pet. 2. 5. 
 Heb 10 22. 
 
 Heb. 12. 
 
 Rom. 8. 29. 
 Mat, 1. 20. 
 
 lob 3 10. 
 
 Q. What profit commeth to vs through his Prieflhood % 
 
 A. Hereby he is our mediatour, and wee are Priefls alfo. 
 
 Q. How are we made Priefls. 
 
 A. By him we haue freedom to enter in before God, and 
 offer up our felues and al that we haue. 
 
 Q. What kind of facrifice is this % 
 
 A. A facrifice of thankfgiuing onely. 
 
 Q. May we not offer Chrifl againe for our fins 1 
 
 A. No, for Chrifl cannot die againe. 
 
 Q. What profit haue we of his profefie ? 
 
 A. Hereby we know mofl plainely his fathers will. 
 
 Q. What other profit haue we % 
 
 A. All reuelations and prophefies are finifhed. 
 
 Q. But fome things are not yet fulfilled ? 
 
 A. That is true, but we fpeake of things pertaining to his 
 firfl comming. 
 
 Q. Wherefore was he called his only fonne ? 
 
 A. Becaufe he is his only fonne by nature. 
 
 Q. Yet is he called the first begotten among many 
 brethren ? 
 
 A. That is in refpe6l of his communicating with us. 
 
 Q. Why is he called our Lord ? 
 
 A. Becaufe he beareth rule over us, and is head to man, 
 and Angell. 
 
 Q. Wherefore was he conceiued by the holy Ghoft? 
 
 A. That he might bee without finne, and fo fan(5tifie vs. 
 
 Q. What if he had been a finner ! 
 
 A. Then could he not haue deliuered vs. 
 
 Q. Was he onely made free from finne 1 
 
 A. No, but he was alfo replenifhed with the holy fpirit 
 without meafure. 
 
 Q. Why was the fulneffe of the fpirit given to him ? 
 
 A. That he fliould beflow of the fame upon vs. 
 
 Q. Why was he made man like vnto vs % 
 
I 
 
 Of Faith. 
 
 } 
 
 ^ A. That he might dy for vs in our own nature. 
 ' Q. What thing followeth vpon his incarnation ? 
 
 A. That hfe and righteoufnes is placed in our fleflie. 
 
 0,. May not this hfe be lofl, as it was in Adam ? 
 
 \i. No : for ourflefli is ioyned perfonally with the foun- 
 taic e of hfe. 
 
 Q. Then all men are fure of this life 1 
 
 A. Not fo, but onely they which are ioyned with him 
 fjjiritually. 
 
 Q. What auaileth then our carnall vnion with Chrifl ] 
 
 A. Nothing, without our fpiritual union with him. 
 
 Q. What ferveth his mother's virginitie 1 
 
 A. It is a seal of his miraculous conception. 
 
 Q. Was he holy through her virginitie ? 
 
 A. No, feeing her whole nature is corrupted. 
 
 Q. Wherefore is fhe named in our beliefe ? 
 
 A. That we may know his tribe and familie. 
 
 Q. What can that helpe our faith 1 
 k, A. Hereby we may know him to be the Sauiour promifed. 
 
 Q. Of what tribe and houfe was he promifed? 
 
 A. Of the tribe of Juda, and houfe of Dauid. 
 
 Q. How did he redeeme vs ? 
 
 A. He fuffered death for vs willingly, according to Gods 
 decree. 
 
 Q. Why fuffred he vnder the form of iudgement. 
 
 A. To affure vs the better that we are free from Gods 
 iudgment. 
 
 Q. But the iudge Pilate did pronounce him innocent ? 
 
 A. That made greatly for our comfort. 
 
 Q. What comfort haue we by it ? 
 
 A. That he died not for his own fmnes, but for ours. 
 
 Q. But the iudge meant no fuch thing 1 
 
 A. We looke not what he meaned, but what God 
 meaned by his wicked iudgement. 
 
 Craig's 
 Catechism. 
 
 John 1. 16. 
 
 Mat.l. 
 
 Gen. 49. 20. 
 lohn 10. 18. 
 
 lolin 18. 38. 
 
 Rom. 4. 28. 
 
202 
 
 Craig's Catechifm. 
 
 Craig's 
 Catechism. 
 
 Gal. 3. 13. 
 
 Mat. 27. 46. 
 Act. 2. 24. 
 
 Heb. 5. 7. 
 
 Act. 20. 25. 
 
 Q. Wherefore did he fuffer vpon the croffe % 
 
 A. To affure vs, that he took our curfe vppon himfelfe. 
 
 Q. What affurance haue we of this % 
 
 A. Becaufe that kind of death was accurfed of God. 
 
 Q. Was he alfo curfed of God % 
 
 A. No, but he fuflained our curfe. 
 
 Q. Was he guiltie before God 1 
 
 A. No, but he fuflained the perfon of guiltie raen. 
 
 Q. What comfort haue we of this 1 
 
 A. Hee remooued our curfe, and gaue to vs his bleffmg. 
 
 Q. In what part did he fuffer 1 
 
 A. Both in bodie and foule. 
 
 Q. Wherefore that ? 
 
 A. Becaufe we were loft both in body and foule. 
 
 Q. What fuffered he in his foule 1 
 
 A. The fearefull wrath and angry face of God. 
 
 Q. What paine was that 1 
 
 A. The dolours of death, and paine of hell. 
 
 Q. How know we that 1 
 
 A. By his praying, fweating, and flrong crying with 
 teares. 
 
 Q. How did he fuflaine thefe paines ? 
 
 A. Through faith, patience, and praier to his father. 
 
 Q. How doe the damned fuflaine thefe paines in hell 1 
 
 A. With difpared and continuall blafphemie. 
 
 Q. When did Chrift defcend to hell ? 
 
 A. When he fuflained thefe fearefull paines vpon the 
 croffe. 
 
 Q. Why did God punifh an innocent man fo grievoufly ? 
 
 A. Becaufe he took vpon himfelfe the burthen of our 
 finnes. 
 
 Q. Was God content with his fatisfa6lion ? 
 
 A. No doubt, for he of his mercy did appoint it. 
 
 Q. Was his death alfo needfull for our redemption ? 
 
0^ Faith. 
 
 A. Otherwife the decrees and the figures in the law had 
 not bene fullfilled. 
 
 Q. If he died for vs why die we ? 
 
 A. Our death is not now a punifliment for our finnes. 
 Q. What other thing can it be % 
 
 A. It is made (through his death) a readie paffage to a 
 better Hfe. 
 
 Q. What fliould we learne by all thefe fearefuU paines. 
 
 A. To know the terrible wrath of God for fin, and how 
 deare we are bought. 
 
 Q. What comfort haue we by thefe fufferings of Chrifl 
 our redeemer. 
 
 A. This, that the faithfuU members of Chrifl fhall neuer 
 fuffer them. 
 
 Q. But we were oppreffed by the curfe of the law ? 
 
 A. It is true, but Chrifl tooke it upon himfelfe and gaue 
 vs the blefling. 
 
 Q. What profit get we in fpecial by his death % 
 
 A. It is a fufiicient and euerlading facrifice for our finnes. 
 
 Q. What doth this facrifice work perpetually? 
 
 A. It remoueth all things, and refloreth all good things. 
 
 Q. Is there any Prieft and facrifice for fin now ? 
 
 A. None at al, for Chrifl hath fatisfied once for all. 
 
 Q. But yet in our nature there are many fpots % 
 
 A. Chrifles bloud therefore doth perpetually wafh them 
 away. 
 
 Q. The memorie and token of our finnes may affray vs ? 
 
 A. All punifhments due for them, were taken away by 
 the fuffering of Chrifl. 
 
 Q. But yet we finde finne working in vs ? 
 
 A. The death of Chrifl doth kill the tyrannie of it. 
 
 Q. Alwaies it remaineth in vs to the end ? 
 
 A. Yet through faith it is not imputed to the members 
 of Chrift. 
 
 Craig's 
 Catechism. 
 
 1 Pet. 1. 18, 
 19. 
 
 Col. 2. 14. 
 
 Heb. 20. 14. 
 
 Rom. 6. 3, 4. 
 
 Rom. 4. 7, 8. 
 
Craig's 
 Catechism. 
 
 1 Cor. 15. 16, 
 17. 
 
 lohu 14. 2. 
 
 Mat 28. 20. 
 
 IJom. 8. 34. 
 
 Craig's Catechifm. 
 
 Q. Wherefore was he buried ? 
 
 A. To affure vs the better of his death. 
 
 Q. What doth his buriall teach vs 1 
 
 A. Continuall mortification of finne. 
 
 Q. Why did he rife before vs % 
 
 A. To affure vs of his vi6lory ouer death for vs. 
 
 Q. What fruite get we by his vi6lorie ? 
 
 A. Hereby we are brought in a fure hope of Hfe eternall. 
 It worketh newneffe of Hfe in vs here. And it fhall raife 
 up our bodies againe in the latter day. 
 
 Q. Why did he afcend into heaven before vs ? 
 
 A. To take poffeffion of our inheritance in our name. 
 
 Q. But he faid, I fhall be with you to the end ? 
 
 A. He fpake that of his fpirituall prefence. 
 
 Q. What doth he there now for vs 1 
 
 A. He maketh continuall interceffion for vs. 
 
 Q. What kinde of interceffion is it ? 
 
 A. It is the continuall mittigation of his Fathers wrath 
 for vs, through the vertue of his death. 
 
 Q. Is hee our onely interceffour, and Mediatour ? 
 
 A. No doubt, feeing he only died for vs. 
 
 Q. What meaneth his fitting at the right hand 1 
 
 A. The power he hath in heauen and earth. 
 
 Q. What comfort haue we by his power and au- 
 thoritie 1 
 
 A. That we are in fafety vnder his prote6tion. 
 
 Q. For what caufe will he come againe ? 
 
 A. To put a finall end to our redemption. 
 
 Q. What fhall be that end ? 
 
 A. Eternall joy or mifery to euery man. 
 
 ^. Is not that done in euery mans death 1 
 
 A. No, for the bodies remaine yet vnrewarded. 
 
 Q. Shall there not be a middle ftate of men 1 
 
 A. No, but al fhal be brought to thefe two ends. 
 
 foi 
 of 
 
Of Faith. 
 
 Q. Wherefore fhall that be, feeing fome are better and 
 fome are worfe 1 
 
 A. All fliall be iudged euill, which are not the members 
 of Chrifl. 
 
 Q. But howe can the quicke be iudged before they die '? 
 
 A. Their fodaine chaunge fliall be in fleade of death 
 vnto them. 
 
 Q. But all flefh fliould goe to the dufl againe? 
 
 A. Ordinarily it is done fo, but here is a fpeciall caufe. 
 
 Q, What comfort haue wee of the perfon of the ludge ? 
 
 A. Our Sauiour, Aduocate, and Mediator, fhal only be 
 our ludge. 
 
 Q. What fhould the meditation of this Article worke 
 in Ysl 
 
 A. The contempt of all other pleafures, and a delight 
 in heauenly thinges. 
 
 Q. Who fhall be faued in that day 1 
 
 A. All that are made here the members of the Church. 
 
 Q. Who maketh vs members of Chrifl 1 
 
 A. Gods holy fpirit only working in our hearts. 
 
 T/ie third part of our Belief e. 
 
 Q. AVhat thing is the holy fpirit 1 
 A. He is God, equall with the Father, and the Sonne. 
 Q. From whence doth he proceed ? 
 A. From the father and the Sonne. 
 Q. What is his office in generall 1 
 
 A. He putteth all thinges in execution, which are de- 
 creed by Gods fecret counfell. 
 
 Q. What thing doth he in the order of nature ? 
 A. He keepeth al things in their natural eflate. 
 Q. From whence then come al thefe alterations. 
 
 Craig's 
 Catechism. 
 
 1 Thes. 4. n 
 
 loh. 15. 20. 
 
206 
 
 Craig s Catechifm. 
 
 Craig's 
 Catechism. 
 
 Ephe. 2. 29. 
 
 Horn. 7. 15. 
 
 A. From the fame fpirit, working diuerfly in nature. 
 
 Q. Is then the fpirit but nature ? 
 
 A. Not fo, for he is God, ruhng and keeping nature. 
 
 Q. What doth he in the worldly kingdomes ? 
 
 A. Hee doth raife and cafl them downe at his pleafure. 
 
 Q. Why are thinges attributed vnto him ? 
 
 A. Becaufe he is the power and hand of God. 
 
 Q. What doth he in the kingdome of Chrifl % 
 
 A. He gathereth all Gods ele6t to Chrifl. 
 
 Q. Why is he called holy % 
 
 A. Becaufe he is the fountaine of holines, and maketh 
 vs holy. 
 
 Q. When and how doth he this ? 
 
 A. When by his mightie power hee feparateth vs from 
 our naturall corruption, and dedicateth vs to godlines. 
 
 Q. What thing is this naturall corruption. 
 A. A blindnes of minde, hardnes of hart, and contempt 
 of God. 
 
 Q. How doth he dedicate vs to godlines % 
 A. Hee lightneth our mindes, mollifieth our harts, and 
 ftrengtheneth vs. 
 
 Q. What thing then is all flefh without the fpirit of God.» 
 A. Blind and dead in al heauenly things. 
 Q. What other names hath he in the fcriptures ? 
 A. He is called the fpirit of faith, regeneration, flrength, 
 and comfort. 
 
 Q. Why are thefe names giuen to the holy Ghoft % 
 
 A. Becaufe he worketh all thefe things in vs. 
 
 Q. How are thefe graces called ] 
 
 A. San6lification, regeneration, or new birth and fpirit. 
 
 Q. Howe is our corrupted eflate called % 
 
 A. The old man, old Adam, flefh and blood. 
 
 Q. What followeth vpon our fan6lification % 
 
 A. A continuall battell betwixt the fpirit and the flefh. 
 
Of Faith, 
 
 Q. Who doth flrengthen and keep vs in the battell ? 
 A. The fame fpirit who alfo giueth vi6tory in the end. 
 Q. What is this battell to vs 1 
 A. A fure feale of the prefence of the holy fpirit. 
 Q. What battell hath the old man in himfelfe 1 
 A. None at all againfl fm and wickednes. 
 Q. In whom then is this battell ? 
 A. Onely in the members of Chrifl. and hys Church, 
 through the prefence of the fpirit. 
 
 T lie fourth part of our Belief e. 
 
 Q. What is the Church which we confeffe here 1 
 
 A. The whole company of Gods ele6t called and fanc- 
 tified. 
 
 Q. Doe we beleeue in his Church ? 
 
 A. No, but we beleeue onely in our God. 
 
 Q. What thing then beleeue we of his Church ? 
 
 A. That it was, is, and fhalbe to the end of the world. 
 
 Q. What need we to beleeue this ? 
 
 A. For our great comfort and the glory of God. 
 
 Q. Declare that plainely 1 
 
 A. The loue of the Father, the death of Chrifl, and the 
 power of the fpirit fhall euer worke in fome. 
 
 Q. What thing followeth vpon this ? 
 
 A. The Glorie of God, and confufion of Satan with our 
 comfort. 
 
 Q. Why is the Church onely kno^vne to vs by Faith ? 
 
 A. Becaufe it containeth onely Gods elecfle, which are 
 onely knowne to himfelfe. 
 
 Q. When and how may we know them ? 
 
 A. When we fee the fruites of ele6lion and holines in 
 them. 
 
 Craig's 
 Catechism. 
 
 1 Cor. 2. 
 
 2 Tim. 2. 19. 
 
Craig s CatccJiifm. 
 
 Craig's 
 Catechism. 
 
 Col. 5. 17. 
 
 Q. In what refpe6t is the Church called holy? 
 
 A. In refpecSl of our iullification, and fan6lincation. 
 
 Q. How differ thefe two Graces % 
 
 A. The firfl is perfe6t, and the fecond vnperfed. 
 
 Q. What is the caufe of that diuerfitie % 
 
 A. The firfl is in Chrifl, the fecond in vs. 
 
 Q. Are not both thefe giftes ours? 
 
 A. Yes no doubt, feeing Chrifl is ours. 
 
 Q. May wee not come to a full perfe6lion in this life ? 
 
 A. No, for the flefh doth rebell continually againft the 
 fpirit. 
 
 Q. Why doth not the fpirite fan6lifie us perfe6lly? 
 
 A. Leafl we fhould mifl<:nowe our former captivitie, and 
 redemption % 
 
 Q. What admonition haue we of oure eflate 1 
 
 A. We fhould be humble, repent and be thankfull to 
 our God. 
 
 Q. Why is the Church called vniuerfall 1 
 
 A. Becaufe it is fpread through the whole world. 
 
 Q. Howe many Churches bee there in the world 1 
 
 A. One Church, one Chrifl : as one body and the head. 
 
 Q. Is it bound to any particuler time, place, or perfons 1 
 
 A. No, for then it fhould not be vniuerfall. 
 
 Q. What is the communion of Saints % 
 
 A. The mutuall participation of Chrifl, and his graces 
 among his members. 
 
 Q. What followeth vpon this communion ? 
 
 A. A fpirituall vniting and communion among all Chrifls 
 members. 
 
 Q. Whereupon is this communion grounded ? 
 
 A, Upon their vnion with Chrifl their head. 
 
 Q. Who maketh our vnion with Chrifl, and among 
 themfelues ? 
 
 A. The holy fpirit by his mighty power. 
 
Of Faith. 
 
 Q. Is there any faluation without this communion ? 
 
 A. None at all, for Chrifl is the ground of faluation. 
 
 Q. May men be ioyned with ChriR, and not with his 
 Saints 1 
 
 A. No, nor yet with the Saints, if not with Chrifl. 
 
 Q. What then fhould be our principall care 1 
 
 A. To hold fafl our union with Chrifl our head. 
 
 Q. What followeth vpon that 1 
 
 A. Then of neceflltie we are ioyned with al his Saints, 
 and Church. 
 
 Q. Should we not feeke them, & ioine with them exter- 
 nally alfo ? 
 
 A. No doubt, whenfoeuer we may fee them, or heare of 
 them in particular. 
 
 How the Church may be knowne. 
 
 Q. How may wee know this company externally 1 
 
 A. By the true profeffion of the word and holie Sacra- 
 ments. 
 
 Q. What if thefe tokens be not found among them ? 
 
 A. Then they are not the communion of faints. 
 
 Q. May we with fafe confcience ioyne our felues with 
 fuch ? 
 
 A. No, for they are not the holy Church of God where 
 thefe tokens are not. 
 
 Q. Then we depart from the vniuerfall Church. 
 
 A. No, but we depart from the corruption of men and 
 remain in the holy vniuerfall Church. 
 
 Q. But yet they will call themfelues the church. 
 
 A. We fhould looke to the true markes of the Church. 
 
 Q. May wee leeiue the particular Church where the 
 word is retained ? 
 
 o 
 
 Craig's 
 Catechism. 
 
 loh. 10. 27. 
 
2IO 
 
 Craig's 
 Catechism. 
 
 Craig s Catechifm. 
 
 Esa.44.12,25. 
 
 A. No, albeit fundry other vices abound there. 
 
 Q. But the multitude are wicked and prophane % 
 
 A. Yet there is a true Church, where the word truely 
 remaineth. 
 
 Q. What then is the infallible token of Chrifles Church % 
 
 A. The word truly preached and profeffed. 
 
 Q. Should we difcuffe who are Saints indeed, & who not % 
 
 A. No, for that doth appertaine to God only, and to 
 themfelues. 
 
 Q. But by this way we are ioyned with the wicked in 
 the body % 
 
 A. That cannot hurt us, nor profit them. 
 
 Q. Wherefore that % 
 
 A. Becaufe we and they are fpiritually feparated. 
 
 Q. But they make the word and the Sacramentes vn- 
 fruitfull. 
 
 A. Not to vs, but to themfelues onely. 
 
 Q. Why is remiffion of fmnes put here % 
 
 A. Becaufe it is proper to the Church and members of 
 the fame. 
 
 Q. Wherefore is it proper to the Church only ? 
 
 A. Becaufe in the Church onely is the fpirit of faith 
 and repentance. 
 
 Q. Who forgiueth fms, by whom, and where % 
 
 A. God onely, through Chrift, and his Church here. 
 
 Q. How oft are our fmnes forgiuen vs % 
 
 A. Continually euen unto our Hues end. 
 
 Q. What need is there of this % 
 
 A. Becaufe finne is neuer throughlie aboliflied here. 
 
 Q. How get we remiffion of our fmnes ? 
 
 A. Through the mercy of God, and merite of Chrifl. 
 
 ^. Is there any remiffion of fins after this life % 
 
 A. None at all, albeit fome haue taught otherwife. 
 
 Q. Is the finne and the paine both forgiuen % 
 
A. Yes no doubt, feeing the one followeth vppon the 
 other. 
 
 Q. But fome time the paine remain eth after the fmne ? 
 
 A. The paine is not a fatisfa6lion for fmne. 
 
 Q. What is it then, feeing it commeth of fmne ? 
 
 A. It is a Fatherly corre6lion, and medicine preferua- 
 tiue. 
 
 Q. What looke we for yet at the hande of our God ? 
 
 A. The refurre6lion of our bodies, and hfe eternall. 
 
 Q. With what bodies fhall we rife againe ? 
 
 A. With the fame bodies in fubflance, as Chrifl did 
 rife. 
 
 Q. But the Apoflle faith that our bodies fhalbe fpirituall ? 
 
 A. That is in refpedt of their prefent eftate. 
 
 Q. Of what condition fhall our bodies be then ? 
 
 A. Free from all corruption and alteration. 
 
 Q. Wherefore fhall we rife with the fame bodies 1 
 
 A. That they may receiue their rewarde with the foules. 
 
 Q. What admonition haue we here giuen vnto vs 1 
 
 A. That wee fhould dedicate our bodies to the feruice 
 of God. 
 
 Q. But the wicked fhall be partakers of the fame refur- 
 re6lion ? 
 
 A. No doubt, but to their great confufion. 
 
 Q. Many doubt of this refurre6lion ? 
 
 A. But we are fure that he which fulfilled the firfl pro- 
 mifes, canne and will performe the refl. 
 
 Q. What kinde of life is promifed to vs 1 
 
 A. Life eternall without all miferie. 
 
 Q. What is prepared for the wicked 1 
 
 A. Death eternall without all ioy. 
 
 Q. But yet they fhall liue eternallie ? 
 
 A. That life fhall be to liue in death eternall. 
 
 Q. What admonition haue we hereby 1 
 
 Craig's 
 Catechism. 
 
 1 Cor. 11. 32. 
 
 1 Cor. 15. 42, 
 43. 
 
 1 Cor. 1. 20. 
 
212 
 
 Craig's 
 Catechism. 
 
 Tit, 2. 13. 
 
 Craig s CatccJiifm. 
 
 Eph. 1. 13. 
 
 Eze. 18. 22. 
 
 Esa. 1. 18. 
 
 Eph. 0. 17. 
 
 A. That we fliould wait continually for the comming of 
 the Lord. 
 
 Q. What other admonition haue we % 
 
 A. We fliould thirft continually for eternall life. 
 
 Q. Is it inough to know thefe things to be true % 
 
 A. No, but we mufl know and applie them to our felues. 
 
 Q. What are thefe Articles which we haue declared % 
 
 A. The ground and foundation of our faith and religion. 
 
 Q. How fliould we applie them to our felves % 
 
 A. By our owne true and liuely faith. 
 
 Of true faith, zvith tJie f mites. 
 
 Q. What thing is true faith 1 
 
 A. An affured knowledge of Gods mercy towards vs for 
 Chrifts fake, according to his promife. 
 
 Q. Haue wee any naturall inclination to this faith 1 
 
 A. None at all, but rather a naturall rebellion. 
 
 Q. Who then worketh thefe thinges in vs. 
 
 A. Gods holy fpirit doth feale them in our hearts. 
 
 Q. How can guilty men be affured of Gods mercie. 
 
 A. By the truth of his promife made to the penitent. 
 
 Q. Yet our guiltineffe cannot but feare Gods iuflice 1 
 
 A. Therefore we fet betweene vs and it, the fatisfa6tion 
 of Chrifl,. 
 
 The firft fruite of faith, 
 
 Q. What is the firfl fruite of faith 1 
 A . By it wee are made one with Chrifl our head. 
 Q. How is the vnion made, and when ? 
 A. When we are made flefli of his fleflie, and bone of 
 his bones. 
 
Of Faith. 
 
 213 
 
 Q. Was not this done when he took our flesh ? 
 
 Craig's 
 
 A. No, for he onely then was made flefli of our flefli. 
 
 Catechism. 
 
 Q. When are we made flefli of his flefh \ 
 
 
 A. When we are vnited with him fpiritualHe as huely 
 
 Eph. 5. 30. 
 
 members with the head. 
 
 
 The fccond fruite offaitJi. 
 
 
 Q. What thing get we by this vnion ? 
 
 « 
 
 A. Wee are made partakers of all his graces and 
 
 
 merites, and our fumes are imputed to him, and abolifhed 
 from vs. 
 
 Q. What thing followeth vpon this chiefly 1 
 
 A. A perfe6l iuflification, and peace of confcience. 
 
 Q. Wherein doth our iuflification fland ? 
 
 A . In remiffion of finnes, and imputation of iuflice. 
 
 Q. How can Gods iuflice forgiue finne without fatisfac- 
 tion ? 
 
 A. Chrifl fatisfied abundantly the iuflice of God for us. 
 
 Q. Whofe iuflice is imputed to vs 1 
 
 A. The perfe6l obedience and iuflice of Chrifl. 
 
 Q. How can an other mans iuflice bee made ours 1 
 
 A. Chrifl is not an other man to vs properly. 
 
 Q. Wherefore is he not an other man to vs "? 
 
 A. Becaufe hee is giuen to vs freely of the Father with 
 all his graces, and we are ioyned with him. 
 
 Q. How is iuflification offered to vs ? 
 
 A. By the preaching of the Gofpell. 
 
 Q. How receiue we iuflification ] 
 
 A. By our owne liuely faith onely. 
 
 Q. Is not iuflification offered to vs by the Law ? 
 
 A. Yes, but no man is able to fulfill the Law. 
 
 Q. What if a man Hue godly and vprightly ? 
 
 Rom. 1. 5. 
 
 Rom. 8. 30. 
 
214 
 
 Craig's 
 Catechism. 
 
 Rom. 8. 30. 
 
 Act. 20. 21. 
 
 Craig s Catechifni. 
 
 A. No vpright liuing can be without faith. 
 
 Q. Is our faith perfe6t in all points % 
 
 A. No, for it is ioyned with manifold imperfe6lions. 
 
 Q. How then can it iuftifie vs % 
 
 A. It is onely the inflrument of our iuftification. 
 
 Q. What thing doth iuftifie vs properly % 
 
 A. Jefus Chrift onely by his perfe6t iuflice. 
 
 T/ie third fruite of Faith. 
 
 Q. Can our Faith be without a godly life ? 
 
 A. No more than fire without heat. 
 
 Q. What is the caufe of that % 
 
 A. Becaufe Chrift fah(5fifieth all whom he iuftifieth. 
 
 Q. Doe not the good works of the faithfull merite eter- 
 nall life? 
 
 A. No, for then Chrift fhould not be our onely Sauiour. 
 
 Q. Yet the good works of the faithful pleafe God % 
 
 A. Yes no doubt, but yet through Faith onelie they 
 pleafe him. 
 
 Q. Wherefore pleafe they not God, feeing they are the 
 workes of the fpirit ? 
 
 A. Becaufe they are defiled with the infirmities of the 
 flefh. 
 
 Q. Are then our good workes vnprofitable % 
 
 A. That folio weth not, feeing they pleafe God, and haue 
 rewarde, both here and there. 
 
 Q. Doth the Gofpel teach vs to condemne good 
 workes % 
 
 A. No, for it craueth continuall Faith & Repent- 
 ance. 
 
Of Repentance. 
 
 Q. What thing is true Repentance % 
 
 A. It is the hatred of Sinne, and loue of luRice. 
 
 Q. From whence doth this proceed % 
 
 A. From the feare of God and hope of mercie. 
 
 Q. How are we brought to this feare of God % 
 
 A. Through the preaching of the Law. 
 
 Q. How come we to the hope of mercy ? 
 
 A. By the preaching of the Gofpell. 
 
 Q. What thing doth repentance worke in vs 1 
 
 A. Continuall mortification of our lufles, and newnes of 
 life. 
 
 Q. Who worketh thefe two things in us 1 
 
 A. The fpirit of regeneration through the death and 
 refurre(5lion of Chrifl. 
 
 Q. How long fhould we continue in Repentance \ 
 
 A. All the dayes of our lives. 
 
 Q. What thing is this exercife before God ? 
 
 A. His fpirituall fervice, and our chiefe obedience. 
 
 Q, What is the rule of Chriflian Repentance 1 
 
 A. Gods holy Lawe, which is the rule of all godlines 
 of life. 
 
 5. The fecond part of Gods honour is Obedience. 
 
 Q. Rehearfe the wordes of the Law. Exod. 20. 
 
 A. Hearken and take heed Ifraell, I am the Lorde thy 
 God which haue brought thee out of the land of Egypt, 
 out of the houfe of bondage. 
 
 1. Thou fhalt haue none other Gods before my face. 
 
 2. Thou fhalt make to thee no grauen Images neither 
 
 Craig's 
 Catechism. 
 
2i6 
 
 Craig s Catcchifm. 
 
 Craig's 
 Catechism. 
 
 any fimilitude of thinges that are in heauen aboue, neither 
 that are in the earth beneath, nor that are in the waters 
 vnder the earth, thou fhalt not bow downe to them, neither 
 feme them : For I am the Lorde thy GOD a iealous God, 
 vifiting the iniquitie of the Fathers vppon the Children, 
 vppon the thirde generation and vppon the fourth, of 
 them that hate mee, and fliewing mercie vnto thoufandes 
 of them that loue mee and keepe my commandements. 
 
 3. Thou flialt not take the name of the Lord thy God 
 in vaine : for the Lord wil not holde him guiltles that 
 taketh his name in vaine. 
 
 4. Remember the Sabbaoth day, to keepe it holy : Sixe 
 dales thou flialt labour and doe all thy worke : but the 
 Seauenth day is the Sabbaoth of the Lorde thy God : in 
 it thou flialt not do any worke, thou, nor thy fonne, nor 
 thy daughter, thy man feruant, nor thy maide, nor thy 
 beaft, nor thy ftraunger that is within thy gates. 
 
 For in fixe dayes the Lorde made heauen and Earth, the 
 Sea, and all that in them is, and refted the feuenth day, 
 therefore the Lorde bleffed the Sabbaoth day, and hal- 
 lowed it. 
 
 5. Honour thy Father and thy mother, that thy dales 
 may bee prolonged vppon the Lande which the Lord thy 
 God giueth thee. 
 
 6. Thou fhalt not kill. 
 
 7. Thou flialt not commit adulterie. 
 
 8. Thou flialt not fleale. 
 
 9. Thou llialt not beare falfe witnes againfl thy neigh- 
 bour. 
 
 10. Thou Ihalt not couet thy neighbours houfe, neither 
 flialt thou couet thy neighbours Wife, nor his man feruant, 
 nor his Maid, nor his Oxe, nor his Affe, neither anie thing 
 that is his. 
 
 Q. Who gaue this law firfl to Mofes ? 
 
t 
 
 Of Obedience. 
 
 A. The eternall God, diflindl in two Tables. 
 
 Q. What thing doth this law teach ? 
 
 A. It doth teach and craue our duty towarde God and 
 man. 
 
 Q. Is the Law perfedl in all points ? 
 
 A. Yes no doubt, feeing it came from the fountaine of 
 all perfe6lion. 
 
 Q. Doth the Law craue externall obedience onlie % 
 
 A. No, but it craueth all the puritie of the fpirite. 
 
 Q. What rewarde and paine doth the Law propound % 
 
 A. The bleffing of God to the keepers of this law, and 
 his curfe to the breakers thereof. 
 
 Q. How manie commandements are in the firfl table % 
 
 A. Foure, which declare our dutie to our God. 
 
 Q. How manie are in the fecond table 1 
 
 A . Sixe, which declare our dutie to our neighbour. 
 
 Q. What thing is contained in euerie commandement ? 
 
 A. One thing is commanded, and the contrarie for- 
 bidden. 
 
 Q, What thing containeth the preface of the Law ? 
 
 A. The caufes why God fhould command and we obey. 
 
 Q. What are thefe caufes ? 
 
 A. His Maieflie, power, promife, benefits, our promife 
 to him. 
 
 I. Thoiiflialt have none other Gods, &e. 
 
 Q. "WTiat thing is forbidden in this firfl commandement. 
 
 A. All forging or worfhipping of falfe Gods. 
 
 Q. What thing is a falfe God ? 
 
 A. All things that we place in Gods roome. 
 
 Q. When place we any thing in Gods roome ? 
 
 A. When we eiue it Gods due honour. 
 
 Q. Which is Gods due honour ? 
 
 Craig's 
 Catechism 
 
 Ex. 23. 15. 
 Mar. 22. 40. 
 P.si. 19. 7. 
 
 Leui 26. 6 : 
 4.5. 
 
Craig's 
 Catechism. 
 
 Craig's Catechi/m. 
 
 < 
 
 A. Faith, feare, praier, thankes, and obedience. 
 
 Q. What thing is commanded here ? 
 
 A. That wee fettle our felues vpon one true God onely. 
 
 Q. Why is this commandement put firfl here 1 
 
 A. Becaufe it is the ground of all the reft. 
 
 Q. Why faith he, before my face ? 
 
 A. Becaufe he craueth the purity of the hart. 
 
 Deat. 4. 
 
 2. Thou flialt make to thee no graueit, &e. 
 
 Q. What thing is forbidden in the fecond commande- 
 ment 1 
 
 A. That we neither reprefent nor worfhip God by any 
 Image. 
 
 Q. Is all kinde of Imagerie forbidden here 1 
 
 A. No, but onely that whereby God is reprefented, or 
 honoured. 
 
 Q. What thing is forbidden here in generall ? 
 
 A. All corrupting of Gods feruice by the inventions of 
 men. 
 
 Q. What thing is craued here 1 
 
 A. That wee worfhip God according to his word. 
 
 Q. What kind of feruice craueth he of vs 1 
 
 A. Both inward and outward feruice. 
 
 Q. May wee not ferue him externally as wee pleafe *? 
 
 A. No, for that kind of feruice is curfed Idolatry. 
 
 Q. Doth God condemne the externall feruice 1 
 
 A. Yes, if it hath not the inward feruice. 
 
 Q. What is it called without the inward fervice 1 
 
 A. The dead or dumbe letter. 
 
 Q. What is the other feruice called ? 
 
 A. The fpirit, which giueth life to all external feruice 
 commanded by God. 
 
Q. Why is this commandement put in the fecond place ? 
 A. Becaufe it declareth howe the true God fliould be 
 "erued. 
 Q. Why is the promife and the threatening added ? 
 A. To mooue vs more wilHngly to giue obedience. 
 Q. Wherefore is the promife longer than the threatning ? 
 A. Becaufe he is readier to mercy then to iudgment. 
 
 3. TJioii Jlialt not take the name, dfc. 
 
 Q. What thing is forbidden in this thirde commaunde- 
 ment? 
 
 A. All difhonouring and abufe of Gods Maieflie. 
 
 Q. What thing is commanded here 1 
 
 A. All kinde of honour and reuerence, due to his Maieflie. 
 
 Q. What thing is meant here by his name 1 
 
 A. All the Titles and Names reprefenting his Maieflie. 
 
 Q. What things do reprefent him 1 
 
 A. His word, Sacraments, and workes. 
 
 Q. How fhould we honour his name % 
 
 A. With heart, mouth, and deed, to our power. 
 
 Q. When is this done 1 
 
 A. When wee thinke, fpeake, and worke all thinges to 
 his glory. 
 
 Q. May we fweare by his name ? 
 
 A. We may, and fhould for good causes. 
 
 Q. What meaneth the threatning added % 
 
 A. The great regarde hee hath to his owne honour. 
 
 4. Remember that thou keep holy, dfc 
 Q. What craueth this fourth Commaundement ] 
 
 Craig's 
 Catkchism. 
 
 Psa. 103. 8. 
 
 1 Cor. 10. 
 
 ler. 4. 2. 
 
220 
 
 J 
 
 Craig s CatccJiifm. 
 
 Craig's 
 Catechism. 
 
 A. That we keepe the Sabbaoth holy to the Lord. 
 
 Q. When and how is this done % 
 
 A. When we bestow it only in Gods feruice. 
 
 Q. Why is Gods example added % 
 
 A. To mooue vs more earneflly to followe him. 
 
 Q. Is there anie hohneffe in that day aboue the reff? 
 
 A. No for the holines is onely in the exercife. 
 
 Q. What if the exercife be not kept % 
 
 A. Then it is made the diuels owne feafl day. 
 
 Q. May we worke vppon all other dayes ? 
 
 A. Yes for God hath giuen vs free libertie. 
 
 Q. Wherefore was there one day appointed % 
 
 A. To maintaine the true Religion in the Church. 
 
 Q. For what other caufe was it giuen % 
 
 A. For the eafe of feruants and beads. 
 
 Q. Was it to the lewes a facrament of their fpirituall reft. 
 
 A, Yes, but that ceremonie is taken awaye by Chrift. 
 
 Q. Wherefore was it taken away? 
 
 A. Becaufe we haue fpirituall reft by him. 
 
 5. Honour thy Father and Mother, &c. 
 
 Q. What craueth this fift commandement ? 
 
 A. That we honour all fuch, as God hath placed 
 aboue vs. 
 
 Q. What are thofe perfons ? 
 
 A. Parents, Paftors, Magiftrates, Husbands, and Mafters. 
 
 Q. What honour fhould we giue them 1 
 
 A. Loue, Feare, Obedience, and helpe in their neede. 
 
 Q. What equity hath this commandement ? 
 
 A. This, becaufe thefe perfons are placed in Gods 
 roome for our comfort. 
 
 Q. How far fhould we obeye them 1 
 
Of Obedience. 
 
 A. So farre as the worcle of GOD commandeth. 
 
 Q. What if they commaund anie thing againft the word? 
 
 A. Then mufl wee obey God rather than men. 
 
 Q. What containeth the promife added ? 
 
 A. It containeth the contrary threatning for the 
 breakers. 
 
 Q. But neyther of them is abfolutely kept % 
 
 A. Therefore the bleffmg and the curfe remaineth al- 
 vvaies fure. 
 
 Q. Why is this promife and threatning in fpeciall added I 
 
 A. Becaufe thefe fuperiours are preferuers of our Hues 
 and liuings. 
 
 6. TJiou Jlialt 7iot kill. 
 
 Q. What thing is forbidden in this fixt commandement I 
 
 A. All enuie, rancour, and hatred, with the fruites. 
 
 Q. What thing is commanded here 1 
 
 A. Brotherly loue with the fruites and fignes ] 
 
 Q. What is the finall end of this commaundement ? 
 
 A. The prefervation of our neighbours life. 
 
 7. T J L07t Jlialt not commit Ad niter ie. 
 
 Q. What thing is forbidden in the feventh commande- 
 ment ? 
 
 A. All filthie lufls in our heart, word, or deed, or 
 fignes. 
 
 Q. What thing is commanded here 1 
 
 A. All kind of chaflitie, and meanes to keepe it. 
 
 ^. Is marriage condemned here 1 
 
 A. No, but rather hereby it is eflablifhed. 
 
 Q. What is the end of this commandement ? 
 
 Craig's 
 
 CAThXHISM. 
 
 Act. 4. la. 
 
 1 Thes. 4. 3. 
 
222 
 
 Craig s Catcchifm. 
 
 Craig's 
 Catechism. 
 
 A. That wee keepe both our bodies and hearts pure 
 and cleane. 
 
 8. TJiouJJialt notjieale. 
 
 Q. What thing is forbidden in the eight commande- 
 ment 1 
 
 A. All wrong and deceitfull dealing with our neighbour. 
 
 Q. What thing is commanded here 1 
 
 A. Equitie and iullice to euerie man. 
 
 Q. How fhould this be done ? 
 
 A. With minde, heart, mouth, and deede to our power. 
 
 Q. What is the end of this commandement. 
 
 A. That wee labour that euery man haue his owne. 
 
 g. Thou flialt not bcare falfe witnes, &c. 
 
 Q. What is forbidden in the ninth commandement 1 
 
 A. Falfe reports of our neighbour, and hearing of them. 
 
 Q. Is this enough for our difcharge 1 
 
 A. No, for the vprightnes of the heart is required alfo. 
 
 Q. What is the end of this commandement 1 
 
 A. That the fimple truth be euer among vs. 
 
 10. TJiotL JJialt not cotiet, &€. 
 
 Q. What thing is forbidden in this lafl commandement 1 
 
 A. All light and fodaine motions to euilL 
 
 Q. Were not thofe motions forbidden before 1 
 
 A. No, but the confent and deed were only forbidden. 
 
 Q. Then what degrees of fmnes are forbidden. 
 
 A. The luft, the confent, and the deede. 
 
Q. What thing is this luR? 
 
 A. Originall infe(5lion, and mother of the red of our 
 finnes. 
 
 Q. ^Vhat thing is commanded here 1 
 
 A. The perfe6l loue of our Neighbour with the fruites. 
 
 Q. Who is our neighbour ? 
 
 A. Euerie man, friend, or foe. 
 
 Q. What is the reafon of this Law 1 
 
 A. In that we are all brethren, and beare the Image of 
 our God. 
 
 TJie funnnc of the law. 
 
 Q. What is the fumme and end of thefe commande- 
 ments ? 
 
 A. The perfe6l loue of God, and our neighbour. 
 
 Q. When is our loue perfe6l, and the lawe abfolutely 
 fulfilled ? 
 
 A. When all parts of our mindes and heartes are re- 
 plenifhed with the loue of God, and our neighbour. 
 
 Q. Who did ever fulfill this law ? 
 
 A. None at all, except Jefus Chrift. 
 
 Q. What get they then that feek faluation by the Law ? 
 
 A. Their owne double condemnation. 
 
 Q. Why did God giue this flraight law to mankinde ? 
 
 A. Becaufe it agreeth with his nature, and our firfl 
 eflate. 
 
 Q. But we are changed and made weake through finne. 
 
 A. Yet God hath not changed his will and Law. 
 
 Q. Is all flefh hereby accurfed and damned 1 
 
 A. Yes, but God hath giuen a fufiicient remedie in 
 Chrift. 
 
 Q. Declare how that is, feeing the Lawe doth curfe ? 
 
 Craig's 
 Catechism. 
 
 Luk. 10. 37. 
 
 Rom. 8. 3. 
 
224 
 
 Craig's 
 Catechism. 
 
 Rom. 7. 7. 
 
 Gal, 3. 21. 
 
 Mat. 11. 28. 
 
 Craig s CatccJiifm. 
 
 A. By Faith wee efcape the curfe, and get the bleffing 
 of the Law. 
 
 TJie vfe of the Law. 
 
 Q. To what pnrpofe then doth the Law feme ] 
 
 A. It is profitable both to the faithfull, and vnfaithfull. 
 
 Q. What profit doth it bring to the vnfaithfull '? 
 
 A. It fheweth their finne and iuft condemnation. 
 
 Q. But that is rather hurtfull to them "? 
 
 A. No, for hereby they are fent to Chrifl. i 
 
 Q. But many other difpaire or become worfe 1 
 
 A. That commeth not of the law, but of our corrupt 
 nature. 
 
 Q. When are they fent to Chrift by the Law 1 
 
 A. When they get a tafle of mercie in Chrifl, after that 
 they are humbled by the law. 
 
 Q. Is this the ordinarie way of our conuerfion 1 
 
 A. Yes no doubt, for Chrifl faveth onely the humbled. 
 
 Q. What profit haue the faithfull by the Law 1 
 
 A. It putteth them daylie in remembrance of their 
 finnes. 
 
 Q. What good fruit commeth of that 1 
 
 A. Humilitie, and an earnefl depending vppon Chrifl. 
 
 Q. What other profit haue they by the Lawe '? 
 
 A. It is a bridle to their affedlions, and a rule of all 
 godlines. 
 
 Q. If it be a bridle, doe they not then hate the Law ? 
 
 A. No, but they hate their owne affections, and loue the 
 law. 
 
 Q. Commeth this by the knowledge of the Law 1 
 
 A. No, but by the knowledge of the Gofpell. 
 
Of Obedience. 
 
 The difference betiveene the Law and the Gofpell. 
 
 Q. From whence commeth this difference. 
 A. From the fi)irit which is ioyned with the Gofpell, 
 and not with the Law. 
 
 Q. What followeth vpon this ? 
 
 A. The Lawe commaundeth, but it giueth no flrength. 
 
 Q. What doth the Gofpell 1 
 
 A. It giueth freely all, that it craueth of vs. 
 
 Q. What other difference is there betwixt them ? 
 
 A. The Law hath no compaffion vpon fmners. 
 
 Q. What doth the Gofpell '? 
 
 A. It offereth mercie onely to fmners. 
 
 Q. What other difference is there ? 
 
 A. In the manner of our iuftification. 
 
 Q. What craueth the Law in our iuflification % 
 
 A. Our owne perfe6t obedience. 
 
 Q. What craueth the Gofpell ? 
 
 A. Faith only in the obedience of Chrifl Jefus. 
 
 Q. Doth the Gofpell fauour the tranfgreffion of the Law 1 
 
 A. No, but it giueth flrength to obey the Law. 
 
 How the Lazv and the Gofpell agree, 
 
 Q. AVherin doth the Law and the gofpell agree \ 
 A. They are both of God, and declare one kind of 
 Juflice. 
 
 Q. What is that one kind of iuflice ? 
 
 A. The perfe6l loue of God, and our neighbor. 
 
 Q. What thinge doth follow vpon this % 
 
 A. That the feuere Law pronounceth all the faithfuU iufl. 
 
 Q. How can the Law pronounce them iufl 1 
 
 Craig's 
 Catechism. 
 
 2 Cor. 3. G. 
 
 Rom. 10. 5. 
 
226 
 
 Craig's 
 Catechism. 
 
 Rom. 7. 15, 
 
 Eph. 6. 16, 18. 
 
 Psa. 50. 15. 
 
 Craig s Catcchifm. 
 
 A. Becaufe they haue in Chrifl all that the law doth 
 craue. 
 
 Q. But yet they remaine tranfgreffors of the Law % 
 
 A. That is in themfelues, and yet are iull in Chrifl, and 
 in themfelues loue iuftice. 
 
 Q. What then is the eflate of the faithfull here % 
 
 A. They are fure in Chrifl, and yet fighting againfl 
 finne. 
 
 Q. What battell haue we % 
 
 A. We haue battell both within and without. 
 
 Q, What battell haue we within ? 
 
 A, The battell of the flefh againfl the fpirit. 
 
 Q. What battell haue we without % 
 
 A. The temptations of Sathan, and the world. 
 
 Q. What armour haue we ? 
 
 A. True faith, with feruent praier to our God. 
 
 Q. Is praier the caufe of our vi6lorie 1 
 
 A. No, but it is a meane by the which God doth faue 
 vs, and he is honoured thereby. 
 
 6. T/ie third part of Gods honour is of praier in 
 
 generall. 
 
 Q' Air HAT thing is praier or calling vppon God 1 
 
 A. It is an humble Hfting vp of our minds 
 and harts to God. 
 
 Q. Why goe we to God onely in our praier ? 
 A. Becaufe praier is part of his true worfliipping. 
 Q. Why then feek we needfull things at men ? 
 A. Becaufe they are appointed ftewards to vs. 
 Q. How fhould we goe to them ? 
 A. As to Gods inflruments only. 
 Q. To whome fhould wee giue praife 1 
 
 ; 
 
Of Prayer. 
 
 227 
 
 A. Only to God, to whom al praife belongeth. 
 
 Craig's 
 
 Q. May we pray to Saints and Angels % 
 
 Catechism. 
 
 A. No, for that is manifefl Idolatrie. 
 
 Reue. 22 9. 
 
 Q. And are the Angels appointed to feme vs ? 
 
 Psa. 41. 11. 
 
 A. Yes, but we haue no commaundement to feeke to 
 
 
 them. 
 
 
 Q. What fhall we fay of the common cuflome vfed in 
 
 
 the time of blindneffe ] 
 
 
 A. Wee fhould bee content with the order appointed 
 
 
 by God. 
 
 
 Q. How fliould we pray to our God % 
 
 
 A. With our mindes and harts, for he is a fpirit. 
 
 lohn 4. 23. 
 
 Q. What is a praier without the minde and heart ? 
 
 
 A. It is vnprofitable and curled of God. 
 
 
 Q. What manner of minde, and afFe6tion is required % 
 
 
 A. Firfl an earneft feeling of our owne miferie through 
 
 
 fmne. 
 
 
 Q. What thing is next required 1 
 
 lam. 1. 6. 
 
 A. A feruent defire with faith and hope to obtaine. 
 
 Rom 8. 26. 
 
 Q. Who mooueth vs to pray feruentlie ? 
 
 
 A. Gods holy fpirit onely. 
 
 
 Q. Should this make vs cold in praier ? 
 
 
 A. No, but rather feruent in calling on ye fpirit. 
 
 
 Q. What auaileth praier with the tongue 1 
 
 
 A. It profiteth much, if the mind be with it. 
 
 
 Q. Wliat is praier in a flrange language '? 
 
 
 A. It is a plaine mockerie of God. 
 
 1 Cor. 14. 14. 
 
 Q. Should we be fure to be heard in our praier 1 
 
 
 A. Othenvife we pray in vaine, and without faith. 
 
 
 Q. What are the grounds of our affurance ? 
 
 \[at. 7. 7. & 
 
 1 C Cl 
 
 A. Gods promife, his fpirit in vs, and our Alediatour. 
 
 16. 2. 
 
 Q. In whofe name fhould we praie? 
 
 
 A. In the name of our Lord Jefus ChriR. 
 
 
 Q. How can that be prooued ? 
 
 
228 
 
 Craig's 
 Catechism. 
 
 Craig's Catechifm. 
 
 A. By Gods commandement and promife to heare vs 
 
 in fo dooing. lohn. i6. ver. 23. 
 
 Q. What thing fhould we afl^e of God % 
 
 A. All thinges promifed or commanded in the word. 
 
 Q. May we not follow our owne fantafie in our praier % 
 
 A. No, for then our praier fhould bee verie vaine. 
 
 Q. Wherefore that, feeing all men defire good thinges % 
 
 A. Becaufe wee neither know, nor defire the thinges 
 
 that are befl for vs. 
 
 Q. What then fhould we do in our praier 1 
 
 A. We mufl learne of God, what, and how we fhould 
 
 afke. 
 
 Q. How then fhould wee begin our praier 1 
 
 A. Wee fhould firft fubmit our affe6tions to Gods will. 
 
 Q. What rule hath God giuen vs for this purpofe 1 
 
 A. The fcriptures, and chiefly the Lords praier. 
 
 Q. Rehearfe the Lordes praier ? 
 
 Mat. 6. verfe 9. 
 A. Our Father which art in heaven. 
 1 . T T ALLOWED be thy name. Thy kingdome come. 
 
 1 
 
 n 
 
 Thy will be done in earth, as it is in heauen. 
 
 2. f^ lUE vs this day our daylie bread. And forgiue 
 
 ^-^ vs our trefpaffes, as we forgiue them that tref- 
 
 paffe againfl vs. And lead vs not into temptation, but 
 
 deliuer vs from euill. For thine is the kingdome, the 
 
 power, and the glory, for euer and euer. So be it. 
 
 T/ie divifion and order of praier. 
 
 Q. How is this praier deuided ? 
 
 A. Into a Preface and fixe petitions. 
 
 Q. How differ the fixe petitions '? 
 
 A. The three firfl appertaine to the glory of God onely. 
 
Of Prayer. 
 
 229 
 
 Q. Whereunto doe the other three appertaine ? 
 
 Craig's 
 
 A. To our comfort princii)ally. 
 
 Catechism. 
 
 Q. What thing fhould we firfl. feeke in our prayer 1 
 
 
 A. The glorie of our God before all things. 
 
 
 Q. Is not that hard to flefh and blood ] 
 
 
 A. Yes, but it is the worke of Gods holy fpirit onely. 
 
 
 Q. Are we not happie when God is glorified in vs ? 
 
 
 A. Yes no doubt, but we fliould looke onely to Gods 
 
 
 glorie. 
 
 
 Q. Do not the other three tend to the fame end 1 
 
 
 A. Yes, but wee are permitted to looke to ourfelues 
 
 
 alfo. 
 
 
 Q. For what vfe ferueth the preface ? 
 
 
 A. To prepare our felues to pray aright. 
 
 
 T/ie Preface. 
 
 
 Q. Why call we him Father 1 
 
 
 A. To affure vs of his good will. 
 
 
 Q. Wherefore call we him our Father in common ? 
 
 
 A. Becaufe our praier fhould bee for our brethren alfo. 
 
 
 Q. What is meant here by the Heauen 1 
 
 
 A. His Maieflie, power, and glorie. 
 
 
 Q. What ferue thefe things for in our praier 1 
 
 
 A. Hereby we are prepared to reuerence and hope. 
 
 
 I. The firft part. 
 
 
 Q. What thing is meant here by his name ? 
 
 
 A. His due honour, glory, fame, and eflimation. 
 
 
 Q. Can his honour either increafe or diminifh 1 
 
 
 A. Not in it felfe, but in the harts of men only. 
 
 
230 
 
 Craig's 
 Catechism. 
 
 Craig's Catechifm. 
 
 \ 
 
 Q. What thing then craue we here firfl ? 
 
 A. Our fathers honour and glory in this world. 
 
 Q. When and how is this done ? 
 
 A. When with hart, mouth, and deed, hee is extolled 
 aboue all thinges. 
 
 Q. How are men brought to doe this ? 
 
 A. By the huelie knowledge of his Maieftie. 
 
 Q. How can his vnfearchable maiefly be known % 
 
 A. By his word, facraments, and manifold works. 
 
 Q. What fhould men learne by thefe names % 
 
 A. His infinit power, goodnes, mercie, iuflice, proui- 
 dence, truth, and conftancie, &c. 
 
 Q. Is it not inough that wee our felues honor his name % 
 
 A. No, but wee fhould defire and labour, that the fame 
 bee done in all men according to our power, and vocation. 
 
 Q. When and where fhould we doe this % 
 
 A. In prosperity and aduerfitie, priuatelie, and pub- 
 likely. 
 
 Q. What if we finde faulte with his worde or workes % 
 
 A. Then we extoll our name, and prophane his holy 
 name. 
 
 Q. What if wee be nothing mooued at the prophaning 
 of his name % 
 
 A. Then are we not the fonnes of God. 
 
 Q. From whence doth this petition flow % 
 
 A. From a vehement affe6lion to our Fathers glory. 
 
 Q, What is this afife6lion to vs ? 
 
 A. A plaine teflimony of our adoption. 
 
 Q. What defire wee when wee pray for his kingdome ? 
 
 A. That hee might raigne more and more in the hearts 
 of his chofen. 
 
 Q. When is this thing done % 
 
 A, When the fpirit reformeth and ruleth our harts. 
 
 Q. What other thing afke we here ? 
 
^4. That the tyranny of Satan be beaten downe. 
 
 Q. To what purpofe ferueth the third petition 1 
 
 A. Through it the other two are performed. 
 
 Q. Declare that more plainely 1 
 
 A. His name is fan(ftified, and hee raigneth when his 
 will is done. 
 
 Q. Are not all things compelled to obey his will ? 
 
 A. Yes, but we fpeake here of mens voluntarie obedience. 
 
 Q. How can that be prooued 1 
 
 A. By the comparifon here added. 
 
 Q. When fhal thefe three petitions be performed per- 
 fecllie ? 
 
 A. Neuer in this world, by reafon of our corruption. 
 
 Q. Why pray wee for the thinges that will not be 1 
 
 A. We craue alwaies what ought to be, and once fhall 
 be done. 
 
 Q. But all thofe things fhall come to paffe, whether we 
 pray or not 1 
 
 A. No doubt, yet herein wee declare our good will to 
 our Fathers glorie. 
 
 Q. What fhould we gather of this 1 
 
 A. This, that he is not the childe of God, that feeketh 
 not this before all thinges. 
 
 Q. Pray we not here againfl our owne naturall willes 1 
 
 A. Yes no doubt, for wee defire them to bee reformed, 
 according to Gods will. 
 
 T/ie Second part, 
 
 Q. What thing meane we by our daylie bread ? 
 A, All thinges needfuU for this prefent life. 
 Q. But he commandeth vs to labour for it 1 
 A. Our labours are vaine without his blefling. 
 
 Craig's 
 Catechism. 
 
 Psa. 127. 8. 
 
232 
 
 Craicx's 
 Catechism. 
 
 Heb. 13. 5. 
 
 Esa. 61. 6. 
 
 Eph. 4. 32. 
 
 Craig s Catechism. 
 
 Q. Why call we it ours, feeing it is his gift ? 
 
 A. Becaufe we afke no more than is giuen vs by law- 
 full meanes. 
 
 Q. "Why afke we for this day onely 1 
 
 A. To teach vs to be content with his prefent prouifion. 
 
 Q. Then muft we beg dayly at his hand 1 
 
 A. Herein flandeth our felicitie, to depend vpon him 
 daylie. 
 
 Q. Haue the rich need of this daylie feeking ? 
 
 A. Yes no doubt, for riches haue not alwaies the bleffing 
 of God. 
 
 Q. What afke we in the other two petitions ? 
 
 A. The continuall comfort of our foules. 
 
 Q. Why feeke wee the comfort of our bodies firfl ? 
 
 A. To affure vs the better of our fpiritual comfort. 
 
 Q. Declare that ? 
 
 A. If hee take care of our bodies, how much more fhall 
 he prouide for our foules. 
 
 Q. What feeke we in this fift petition ? 
 
 A. Remiffion of our fmnes, or fpirituall debts. 
 
 Q. Why are our finnes called debts ? 
 
 A, Because they bind vs to an euerlafting paine. 
 
 Q. Wherefore craue we free remiffion ? 
 
 A. Becaufe by no meanes wee can fatisfie for them. 
 
 Q. Is the paine remitted freely with the fmne? 
 
 A. Yes, for Chrill fatisiied fully for vs. 
 
 Q. Should euery man pray thus continually ? 
 
 A. Yes, for all flelh is fubied: to fmne. 
 
 Q. But fometimes men doe good thinges 1 
 
 A. Yet they fin in the befl thinge they doe. 
 
 Q. What profit get we by this petition ? 
 
 A. By this way onely both we and our workes pleafe God. 
 
 Q. Wherefore is the condition added ? 
 
 A. To put vs in remembrance of our dutie. 
 
Of Prayer. 
 
 233 
 
 Q. What is our dutie ? 
 
 Craig's 
 
 A. To forgiue freely all offences done to vs. 
 
 Catechism, 
 
 Q. Is this the caufe wherefore we feek remiffion ? 
 
 
 A. No, but wee alleadge it for a token that we beare 
 
 
 the inward feale of Gods children. 
 
 
 Q. A\'hich is that inward feale of Gods children ? 
 
 
 A. The image of God, who doth freely forgiue. 
 
 
 Q. What doth this image worke in all his children ? 
 
 
 A. Free remiffion of all offences done to them. 
 
 
 Q. What are they that will not forgiue ? 
 
 
 A. Thofe that beare not the image of our heauenly father. 
 
 
 Q. What thing afke we in the laft petition ? 
 
 
 A. Defence againfl all temptations to euill. 
 
 
 Q. Hath euerie man need of this defence 1 
 
 
 A. Yes no doubt, for without it no flefh canne fland. 
 
 
 Q. Wherefore, feeing we haue the fpirit ? 
 
 
 A. Becaufe the daungers are great and many, within 
 
 
 and without vs. 
 
 
 Q. By what way are wee preferued from thefe tempta- 
 
 
 tions ? 
 
 
 A. By the mighty power of the fpirit, working in vs. 
 
 
 Q. Doth God draw any man to wickedneffe ? 
 
 
 A, No, for that is contrary to his nature. 
 
 
 Q, Why then aflce we this of God ? 
 
 
 A. Becaufe no man is led in fmne without his willing 
 
 
 permifTion. 
 
 
 Q. Who doth lead men properlie to fmne ? 
 
 
 A, Satan and mens owne wicked lufls. 
 
 1 Pet. 5. 8. 
 
 Q. When doth God willinglie permit men to be ledde ? 
 
 
 A, When he deliuereth them to Sathan, and their owne 
 
 lam. 1. 14. 
 
 luRs. 
 
 
 Q. What mooueth our good God to doe this to men ? 
 
 
 A. His iufLice prouoked through their ingratitude. 
 
 
 Q, What meaneth Satan to lead men from fmne to fmne ? 
 
 • 
 
 
234 
 
 Craig's 
 Catechism. 
 
 lam. 1. 2. 
 
 1 Pet. 4. 19. 
 
 Psa. 50. 51. 
 
 Eph. 6. 18. 
 
 Craig s Catechifm. 
 
 A. Malice conceiued both againft God and man. 
 
 Q. Doth all kind of temptations proceed of Sathan ? 
 
 A. No, for God oftentimes doth tempt men alfo. 
 
 Q. When and how doth he this ? 
 
 A, When he offereth occafions to discouer their hearts. 
 
 Q. What thinges are discouered then ? 
 
 A. Notable giftes of his, or monflrous fmnes of theirs. 
 
 Q. Should we defire that we be not thus tried ? 
 
 A. No, for that were not profitable for vs. 
 
 Q. What fhould we gather of thefe lafl petitions ? 
 
 A. That we commit both body and foule to Gods proui- 
 dence. 
 
 Q. What other fliould we obferue ? 
 
 A. That wee pray for the welfare of our brethren. 
 
 Q. May we not change the forme of this praier? 
 
 A. We may change the words, but not ye fenfe. 
 
 Q. But euery man may pray particularly for himfelfe % 
 
 A. Yet he may not exclude the welfare of his brethren. 
 
 Q. Are all thinges needfull for vs contained in this 
 praier ? 
 
 A. Yes, feeing the wifedome of God gaue it. 
 
 Q. What time chiefly fhould we vfe praier % 
 
 A. At all times, but principallie in time of trouble. 
 
 Q. What if God delaie to graunt our petitions % 
 
 A. We fhould continue in praier with patience and 
 hope. 
 
 Q. What fhould we hope of his long delay % 
 
 A. That he will turne all thinges to our comfort. 
 
 Q. What meaneth the claufe added here, For thine 
 is, &C.'? 
 
 A. It declareth the caufe and ground of our praier 
 to God. 
 
 Q. What other thing are we taught here ? 
 
 A. That we fhould conclude our praiers with thankes. 
 
 \ 
 
Of Prayer. 
 
 The y.part is, the font th part of Gods honour zohich 
 
 is, tJiankcfgiviiig. 
 
 Q. T 1 rHAT thing is Thankes, or praifmg of God 1 
 ^ ^ ^. It is to acknowledge him to be the 
 
 Authour and fountaine of all good thinges. 
 
 Q. May wee not giue thankes to Aungels or Saints 1 
 
 A. No, for that were manifefl idolatrie. 
 
 Q. Should we not be thankefuU to men? 
 
 A. Yes, but the chiefe praife pertaineth to God. 
 
 Q. How fhould we praife him ? 
 
 A, With minde, heart, mouth and workes. 
 
 Q. What rules of thankefgiuing haue we ? 
 
 A. The Scripture, and examples of his feruants. 
 
 Q. For what caufe fhould we praife him ? 
 
 A. For his infinite benefits, corporall and fpirituall. 
 
 Q. But we are oftentimes in great miferie ? 
 
 A. Yet for that alfo we fhould praife him. 
 
 Q, Wherefore for that ? 
 
 A. Becaufe he turneth all thinges to our comfort. 
 
 Q. By whome fhould we praife him ? 
 
 A. By Jefus Chrift onely. 
 
 Q. Wherefore by him onlie ? 
 
 A. Becaufe through Chrifl onely wee receaue his graces. 
 
 Q. Where fhould we praife God ? 
 
 A. Both publikely and priuately. 
 
 Q. How long fhould we praife him 1 
 
 A. So long as we enioy his benefits. 
 
 Q. How differ praier and thankefgiuing ? 
 
 A. A praier feeketh, and thankes granteth our praier 
 heard, or delayed for our comfort. 
 
 Q. What other difference is there ? 
 
 A. Praier in a part may ceafe for a time, but not thankes. 
 
 Craig's 
 Catechism, 
 
 Psa 103. 2. 
 
 Rom. 8. 28. 
 

 , 
 
 236 
 
 Craig s Catechifm. 
 
 Craig's 
 
 Q. ^^'hat is the caufe of that ? 
 
 Catechism. 
 
 A. Becaufe wee haue ahvaies fome benefits of God. 
 
 
 Q. How fhould we then begin and end our praier ? 
 
 
 A. Euermore with thankefgiuing to our God. 
 
 
 Q. Had the Fathers facrifice of praife 1 
 
 
 A. Yes, and all that we doe in faith, is a facrifice of 
 
 
 thankes. 
 
 
 Q. What may wee gather of all that wee haue fpoken ? 
 
 loll. 17.3. 
 
 A. That this is life eternall, to knowe GOD thorough 
 
 
 lefus Chrifl, and to honour him aright. 
 
 
 Q. What are thefe foure partes of Gods honour ? 
 
 
 A. They arev his onely feruice pleafing him. V 
 
 
 Q. What are thefe foure parts to vs ! 
 
 
 A. Infallible feales of our ele6lion and faluation. 
 
 
 Q. By whome are we kept in this eflate ? 
 
 
 A. By the power of the holy fpirit. 1 
 
 
 Q. What inflruments vfeth hee for this purpofe 1 
 
 
 A. The word, the Sacraments, and Minillery of men. 
 
 
 T/ie 8. _/>art is, of the outzvard injli uments of our 
 
 
 faluation. 
 
 
 Of the word of God. 
 
 
 Q. A 1 mERE fhall we finde the word ? 
 ^. In the holy Scriptures. 
 
 
 
 Q. How fhould wee behaue our felues towardes the 
 
 
 word? 
 
 2 Thcss. 2. 5. 
 
 A. We fhould loue, receiue, and obey it, as Gods eter- 
 
 
 nall truth. 
 
 
 Q. But it commeth to vs by men only % 
 
 
 A. Yet alwaies we fhould receaue it, as fent of God. 
 
 
 Q. Who can affure vs of this % 
 
Of Prayer. 
 
 A. The holye Spirite onelie, working in our hearts. 
 
 Q. How fhoiild we vfe the word ? 
 
 A. We Ihould read it, and heare it reuerently. 
 
 Q. May the common people reade the Scriptures % 
 
 A. They may, and are commanded to read them. 
 
 Q. May they haue them in their owne language ? 
 
 A. \no doubt, for otherwife they could not profit. 
 
 Q. Is not priuate reading fufficient for vs % 
 
 A. No, if publike teaching may be had. 
 
 Q. How may that be prooued ? 
 
 A. Thus, as the Miniflers are commanded to teach, 
 euen fo are we commanded to heare them. 
 
 Q. How far fhould we obey their doctrine ? 
 
 A. So farre as it agreeth with the word. 
 
 Q. How long fhould we continue in hearing % 
 
 A. As long as wee Hue, and teaching may bee had. 
 
 Q. What neede is there of this continuall hearing % 
 
 A. Becaufe we are both ignorant and forgetfuU. 
 
 Q. What fhall wee iudge of them that will not heare % 
 
 A. They refufe the helping hand of God. 
 
 Q, What fhall wee doe when preaching cannot be had % 
 
 A. We fhould read the Scriptures with all diligence. 
 
 Q. What if we cannot read them 1 
 
 A. We fhould haue recourfe to them which can read. 
 
 Q. But the fcriptures are obfcure and hard 1 
 
 A. The holy fpirite will helpe the welwillers. 
 
 Q. What if we bee once well inflru6ted by our Paflors ? 
 
 A. Yet wee mufl continue in this fchoole to the end. 
 
 Q. Wherefore that, if we bee once fufficientlie inflru6led ? 
 
 A. God hath eflablifhed this order in his church becaufe 
 wee need continually to bee inflrucled. 
 
 Q. What followeth vpon this ? 
 
 A. The miniflers or paflors are needful for vs. 
 
 Q. But they are commonly neglected and contemned ? 
 
 Craig's 
 Catechism. 
 
 loh. 5. 39. 
 
238 
 
 Craig's CatecJiifm. 
 
 Craicx's 
 Catechism. 
 
 Luk, 10. 19. 
 
 A. Who fo contemneth them, contemneth God and his 
 owne faluation. 
 
 Q. What fliould this continuall exercife worke in vs % 
 
 A. Increafe of faith, and godhnes of Hfe. 
 
 Q. What if thefe two thinges follow not % 
 
 A. Then in vaine is our reading and hearing. 
 
 Q. What other thing is ioyned with the worde for our 
 comfort % 
 
 A. The holy facraments of Jefus Chrift. 
 
 Of the Sacraments m generall. 
 
 Q. What is a Sacrament ? 
 
 A. A fenfible figne, and feale of Gods fauour offered 
 and giuen to vs. 
 
 Q. To what end are the Sacraments giuen 1 
 
 A. To nourifh our faith in the promife of God. 
 
 Q. How can fenfible fignes doe this 1 
 
 A. They haue this office of God, and not of themfelues. 
 
 Q. It is the onelie office of the fpirit to nourifh our 
 faith ? 
 
 A. Yet they are added as effedlual inflruments of the 
 fpirit. 
 
 Q. From whence then commeth the efficacie of the 
 facraments 1 
 
 A. From Gods holy fpirit only, 
 
 Q. What mooued God to vfe this kind of teaching ? 
 
 A. Becaufe it is naturall to vs to vnderflande heauenlie 
 thinges, by fenfible and earthlie thinges. 
 
 Q. May we be faued without the Sacraments 1 
 
 A. Yes, for our faluation doth not abfolutelie depend 
 vpon them. 
 
 Q. May we refufe to vfe the Sacraments ? 
 
A. No, for then wee fhould refufe the fauour of God. 
 
 Q. Doe all men receiue the fauour of God by them ? 
 
 A. No, but onehe the faithfuU receiue it. 
 
 Q. How then are they true feales to all men 1 
 
 A. They offer Chrifl truelie to all men. 
 
 Q. Why are the Sacraments fruitful! 1 
 
 A. When we receiue them with faith. 
 
 Q. Is there any vertue inclofed in them 1 
 
 A. None at all, for they are but fignes of heauenly 
 Mifleries. 
 
 Q. What fhould our faith feeke by them ? 
 
 A. To be led directly to Jefus Chrifl. 
 
 Q. If they require faith firfl, how can they nourifh faith ? 
 
 A. They require fome faith firfl, and then they nourifh 
 the fame. 
 
 Q. Are we not Infidels when we need fignes 1 
 
 A. No, but rather we are weake in faith. 
 
 Q. What then is our eflate in this life ? 
 
 A. Wee are alwaye imperfect and weake in faith. 
 
 Q. What then fhould we doe 1 
 
 A, We fhould vfe diligently the word, and the Sacra- 
 ments. 
 
 Craig's 
 Catechism. 
 
 Luk. 11. 26. 
 
 How the Sacraments and the word differ and agree. 
 
 Q. How doe the Sacramentes differ from the word 1 
 A. They fpeake to the eye, and the word to the eare. 
 Q. Speake they other thinges then the word ? 
 A. No, but the fame diuerfly. 
 Q. But the word doth teach vs fufficientlie 1 
 A. Yet the Sacramentes with the word doe it more 
 effectually. 
 
 Q. What then are the Sacramentes to the word ? 
 
240 
 
 Craig s Catechif^n. 
 
 Craig's 
 Catechism. 
 
 A, They are fure and authentike feales giuen by God. 
 
 Q. May the Sacraments be without the word ? 
 
 A, No, for the word is their life. 
 
 Q. May the worde be fruitfull without the facraments ? 
 
 A. Yes, no doubt, but it worketh more plentioufly with 
 them. 
 
 Q. What is the caufe of that % 
 
 A. Becaufe more fences are mooued to the comfort of 
 our faith. 
 
 The partes of t J le facraments. 
 
 Q. What are the principall partes of the facrament ? 
 
 A. The external a6tion, and the inward fignification. 
 
 Q. How are they ioyned together 1 
 
 A. Euen as the word, and the fignification. 
 
 Q. What fimilitude haue the facramentes with the figne 
 fignified by them ? 
 
 A. Great fimilitude in fubftance and in qualities. 
 
 Q. What fignifieth the fubflaunce of the Elements 1 
 
 A. The very fubftance of Chrifls body. 
 
 Q. What if the fubllance of the elements were not there? 
 
 A. Then they were not true Sacramentes of Chrifls body. 
 
 Q. What meane the naturall qualities of the Elements ? 
 
 A. The fpirituall qualities giuen by Chrifl. 
 
 Q. What fignifieth our neere coniunction with the facra- 
 ments ? 
 
 A. Our fpirituall vnion with Jefus Chrifl, and among 
 our felues. 
 
 Q. What meaneth the outwarde giuing and taking ? 
 
 A. The fpirituall giuing or taking of Chrifl. 
 
 Q. What meaneth the naturall operation of the Ele- 
 ments % 
 
Of 0U7' Salvation, 
 
 A. The fpirituall operation of Chrifl in vs. 
 
 Q. Are thefe thinges only fignified by the facraments ? 
 
 A. No, but they are alfo giuen and fealed up by the fpirit. 
 
 Q. Who may giue the feale of thefe thinges % 
 
 A. God onely may giue the Seale of his promife. 
 
 Of the Minijler, and order of the Sacraments. 
 
 Q. Who may adminifler the facraments % 
 
 A. Onely the minifler of the word of God. 
 
 Q. After what manner fhoulde they bee miniflred 1 
 
 A. According to the order giuen by Chrift. 
 
 Q. How are they fan6lified, confecrated, or bleffed ? 
 
 A. By the pra6life of the order, commaunded by Chrifl. 
 
 Q. What is it to confecrate or bleffe a Sacrament 1 
 
 A. It is to applie a common thing to an holie vfe. 
 
 Q. Who may doe this 1 
 
 A. God onely, and wee at his comman dement. 
 
 Q. Doth the confecration or bleffmg change the fub- 
 ilance of the Elements 1 
 
 A. No, for it changeth the vfe only. 
 
 Q. How long remaine they holy % 
 
 A. So long as they are vfed in that a6lion. 
 
 Q. What are they after that vfe % 
 
 A. Common thinges as before. 
 
 Q. Doe the Sacramentes profit all the receiuers, when 
 they are adminiflred ? 
 
 A. No, feeing they are receiued by fome without faith 
 for a time. 
 
 Q. Then the wordes of confecration have no force % 
 
 A. They haue no force to imprint any qualitie in the 
 Elements of vertue or holines. 
 Q. To whom are they fpoken ? 
 
 Craig's 
 Catechism. 
 
 1 Cor. 11. 23. 
 
242 
 
 Craig's 
 Catechism. 
 
 1 Cor. 11. 28. 
 
 2 Cor. 13. 5. 
 
 Craig s CatecJiifni. 
 
 A. To the receiuers, and to the Elementes. 
 
 Q. What is the office of thofe wordes of bleffing % 
 
 A. To teflifie the will of God to the people. 
 
 Q. In what language fliould they be fpoken % 
 
 A. In the receiuers owne language. 
 
 Q. Where fliould the facraments bee adminiflred % 
 
 A. Publikely before the congregation. 
 
 Of the Receiuers. 
 
 Q. To whom fhould the Sacraments be giuen] 
 A. To all the members of the Church in due time. 
 Q. How fhould the facraments be receiued ? 
 A. In a liuely faith and true repentance. 
 Q. What if faith and repentance be not 1 
 A. Then double condemnation is fealed vp. 
 Q. Can the fmnes of the Miniflers or others hurt vs ? 
 A. No, for they are Gods ordinances. 
 Q. How fhould we prepare our felues 1 
 A. We fhould trie our knowledge, faith, and repentance. 
 Q. Should thefe giftes be perfe6t in vs ? 
 A. Not fo, but they fhould bee found and without 
 hipocrifie. 
 
 The carifcs and imniber of tJie facraments. 
 
 Q. To what end are the facraments vfed ? 
 
 A. For the nourifhment of our faith, and for an open 
 protellation of our Religion before men. 
 
 Q. To what other end ferue they '? 
 
 A. They craue the increafe of newneffe of life, with 
 brotherly loue and concord. 
 
 I 
 
Of our Salvation. 
 
 Q. Did the facramentes of the old teflament ferue for 
 tlie fame vfes ? 
 
 A. Yes no doubt, as the Prophets and Apoflles doe 
 teflifie. 
 
 Q. How manie facramentes hath Chrifl giuen vs ? 
 
 A. Two onely, Baptifme, and the Lords fupper. 
 
 Q. Wherefore haue wee onehe thefe two facraments 1 
 
 A. Becaufe we need both to bee receiued, and alfo feed 
 in Gods famihe. 
 
 Q. The Fathers haue verie manie facraments 1 
 
 A. Yet they had but two principals, that is Circumcifion, 
 and the Paffeouer. 
 
 Q. What did thefe two teflifie to them 1 
 
 A. Their receiuing, and continuall feeding in Gods 
 houfliold. 
 
 Of tJie facr anient of Baptifme. 
 
 Q. What is the fignification of Baptifme 1 
 
 A. Remiffion of our finnes, and regeneration. 
 
 Q. What fimihtude hath baptifme with remifilon of 
 fmnes ? 
 
 A. As wafhing cleanfeth the body, fo ChriRes blood 
 our foules. 
 
 Q. Wherein doth this cleanfmg ftand ? 
 
 A. In putting away of fmne, and imputation of iuflice. 
 
 Q. Wherein flandeth our regeneration ? 
 
 A. In mortification and newneffe of life. 
 
 Q. How are thefe thinges fealed vp in baptifme ? 
 
 A. By laying on of water. 
 
 Q. What doth the laying on of the water fignifie ] 
 
 A. Our dying to finne, and rifing to righteoufneffe. 
 
 Q. Doth the externall wafhing worke thefe thinges I 
 
 Craig's 
 Catechism. 
 
 Tit. 
 
 Kom. G, 3, 4, 
 &c. 
 
244 
 
 Craig's 
 Catechism. 
 
 Craig s Catechifm. 
 
 1 Cor. 7. 14. 
 
 A. No, it is the worke of Gods holie fpirit onlie. 
 
 Q. Then the facrament is a bare figure? 
 
 A. No, but it hath the veritie ioyned with it. 
 
 Q. Doe all men receiue thefe graces with the facra- 
 ments ? 
 
 A. No, but onely the faithfull. 
 
 Q. What is the ground of our regeneration 1 
 
 A. The death, Buriall, and Refurre(5lion of Chrifl. 
 
 Q. When are we partakers of his death, and refur- 
 re6tion 1 
 
 A. When we are made one with him thorough his fpirit. 
 
 Q. How fhould we vfe baptifme aright 1 
 
 A. Wee fhould ufe it in Faith, and Repentaunce. 
 
 Q. How long doth baptifme worke 1 
 
 Q. All the dales of our life. 
 
 0/ the Baptifme of Children. 
 
 ^ Q. Howe then may little Children receiue baptifme 1 
 
 A. Euen as they receiued Circumcifion vnder the 
 law. 
 
 Q. Vppon what ground were they Circumcifed 1 
 
 A. Upon the ground made to the Fathers, and their 
 feed. Gen. 17. A61. 7. verfe 8. 
 
 Q. Haue we the like promife for vs, and our children ? 
 
 -4. I no doubt, feeing Chrifl came to accomplifh the 
 fame to the faithfull. 
 
 Q. What if our children die without baptifme 1 
 
 A. Yet they are faued by the promife. 
 
 Q. Why are they baptifed, feeing they are yong and 
 vnderfland not ? 
 
 A. Becaufe they are of the feed of the faithfull. 
 
 Q. What comfort haue we by their baptifme 1 
 
A. This, that we reft perfwaded, they are inheritours of 
 the kingdome of heauen. -^ 
 
 Q. What fliould that worke in vs I 
 
 A. DiHgence to teach them the way of faluation. 
 
 Q. What admonition haue they hereby 1 
 
 A. That they fliould be thankefull, when they come to 
 age. 
 
 Q. What thing then is baptifme to our Children \ 
 
 A. An entrie into the Church of God, and to the holy 
 fupper. 
 
 Q. Howe doth Baptifme differ from the Supper ? 
 
 A. In the Element, A6tion, Rites and fignification. 
 
 Q. Wherefore is baptifme once adminiftred onely ? 
 
 A. Becaufe it is inough to be once receiued into Gods 
 familie. 
 
 Q. Why is the Lordes fupper fo often adminiftred ? 
 
 A. Becaufe we haue need to bee fed continuallie. 
 
 Q. Why is the Lordes fupper not miniftred alfo to 
 infants ? 
 
 A. Becaufe they cannot examine themfelues. 
 
 Craig's 
 Catechism. 
 
 Of tJie facranients of the Lordes fupper. 
 
 Q. What fignifieth the Lordes fupper to vs ? 
 
 A. That our foules are fed with the bodie and blood 
 of Chrift. 
 
 Q. Why is this reprefented by bread and wine 1 
 
 A. Becaufe what the one doth to the body, the fame 
 doth the other to the foule fpiritually. 
 
 Q. But our bodies are ioyned corporallie with the Ele- 
 ments, or outward fignes 1 
 
 A. Euen fo our fouls ioyned be fpiritually with Chrift 
 his body. 
 
Craig's 
 Catechism. 
 
 Q. What need is there of this vnion with him 1 
 A. Other wife we cannot enioy his benefits. 
 
 Q. Declare that in the facrament 1 
 
 A. As we fee the Elementes giuen to feede our bodies. 
 Euen fo we fee by Faith ChrifL gaue his body to vs, to 
 feed our foules. 
 
 Q. Did he not giue it vpon the Croffe for vs ? 
 
 A. Yes, and here he giueth the fame body to be our 
 fpirituall food, which we receiue and feed on by faith. 
 
 Q. When is his bodie and blood our food 1 
 
 A. When wee feele the efficacie and power of his death 
 in our confciences. 
 
 Q. By what way is this done 1 
 
 A. By his offering, and our receiuing of it. 
 
 Q. How doth he offer his bodie and blood ? 
 
 A. By the word and facraments. 
 
 Q. How receiue we his body and blood ? 
 
 A. By our owne liuely faith onely. 
 
 Q. What followeth vpon this receiuing by faith ? 
 
 A. That Chrift dwelleth in vs, and we in him. 
 
 Q. Is not this done by the word and baptifme ? 
 
 A. Yes, but our ioyning with ChrifL is more euident 
 and manifeft here. 
 
 Q. Wherefore is it more euident 1 
 
 A. Becaufe it is expreffed by meate and drink ioyned 
 with vs inwardly in our bodies. 
 
 The partes of the fact ameiit and their fignificat ion. 
 
 Q. What fignifieth this bread and wine to vs? 
 A. Chrifls body and blood once offered vpon the Croffe 
 for vs, and now giuen to vs to be the food of our foules. 
 Q. What fignifieth that breaking of that bread 1 
 
A. The breaking and fuffring of Chrifls bodie vpon the 
 Croffe. 
 
 Q. AVhat meaneth the powring out of the wine ? 
 
 A. The fhedding of his blood, euen to the death. 
 
 Q. Whereiinto doth the fupper lead vs ? 
 
 A. Direcftly to the Croffe and death of Chrifl. 
 
 Q. Should we offer him againe for ovr finnes 1 
 
 A. No, for Chrifl, did that once for al vpon the Croffe. 
 
 Q,. What things are we commanded here ? 
 
 A. To take it, eate it, and drinke it in his remembrance. 
 
 Q. What meaneth the giuing of that bread and wine ? 
 
 A. The giuing of Chrifls body and blood to our foules. 
 
 Q. Is it not firfl. giuen to our bodies 1 
 
 A. No, for it is the onely food of our foules. 
 
 Q. What fignifieth the taking of that breade and wine ? 
 
 A. The fpirituall receiuing of Chrifls body in our foules. 
 
 Q. What meaneth our corporall eating, and drinking here? 
 
 A. Our fpirituall feeding vppon the bodie and blood of 
 Chrift. 
 
 Q. By what way is this done 1 
 
 A. By the continuall exercife of our faith in Chrifl. 
 
 Q. What meaneth the neare coniun6tion we haue with 
 meat and drinke ? 
 
 A. That fpirituall vnion, which we haue with Jefus 
 Chrift. 
 
 Q. What fignifieth the comfort which we receiue of 
 meat and drinke ? 
 
 A. The fpirituall fruites, which wee receaue of Chrifl. 
 
 Q. Why is both meate and drinke giuen here ? 
 
 A. To teflifie that Chrifl onely is the whole foode of 
 our foules. 
 
 Q. Doth the Cuppe appertaine to the common people ? 
 
 A. Yes, and the wifedome of God did fo teach vs and 
 command. Mat. 26. 27. 
 
 Craig's 
 Catf:chism. 
 
 TIeb. 10. 14. 
 
 JIat. 26. 26. 
 
24^ 
 
 Craig s Catechifm. 
 
 Craig's 
 Catechism. 
 
 Q. Is Chriftes bodie and blood in that bread and wine % 
 
 A. No, his bodie and bloud is onely in heaven. 
 
 Q. Why then are the Elements called his bodie and 
 blood % 
 
 A. Becaufe they are fure feales of his body and blood 
 giuen to vs. 
 
 CJifiJls iiaturall bodie is receiued. 
 
 Q. Then we receiue onlie the tokens, and not his bodie 1 
 
 A. We receiue his verie fubflantiall bodie and bloud 
 by faith. 
 
 Q. How can that be proued 1 
 
 A. By the truth of his word, and nature of a facrament. 
 
 Q. But his naturall bodie is in heauen 1 
 
 A. I no doubt, but yet we receiue it in earth by faith. 
 
 Q. How can that be 1 
 
 A. By the wonderful working of the holy fpirit. 
 
 Q. What thing fhould wee behold in this facrament ] 
 
 A. The vifible food of our bodies, and the inward food 
 of our foules. 
 
 Q. Should we feeke the food of our foules in the ele- 
 ments of bread and wine l 
 
 A. No, for they were not giuen to that end. 
 
 Q. To what end then were they giuen 1 
 
 A. To lead vs dire6lly to Chrifl, who onely is the foode 
 of our foules. 
 
 Q. What profit fhould our bodies haue by this facra- 
 ment 1 
 
 A. It is a pledge of our refurre6lion by Chrift. 
 
 Q. Wherefore that 1 
 
 A. Becaufe our bodies are pertakers of the figne of 
 life. 
 
TJie order and vse of this sacrament. 
 
 Q. How fliould this facrament bee adminiilred and 
 vfed ? 
 
 A. As Chrifl with- his Apollle did pradlife and com- 
 mand. 
 
 Q. May the Minifler alone vfe it in the name of the 
 reft? 
 
 A. No, for it is a common and pubhke banket. 
 
 Q. What thing maketh this a6tion holy ? 
 
 A. Chrifts ordinaunce pra6tifed by the lawfull Minifter. 
 
 Q. How is it made fruitfull ? 
 
 A. Through the true faith of the receiuers. 
 
 Q. To whome fhould this facrament be giuen 1 
 
 A. To all that beleeue and can examine themfelues. 
 
 I/ozu we Jlionld prepare our selves. 
 
 Q. What fhould they examine ] 
 A. If they be liuely members of Chrift. 
 Q. How may they know this fecret ? 
 A. By their own faith and repentance. 
 Q. How may faith and repentance bee knowne ? 
 A. By their fruites, agreeable to the firft and fecond 
 Table. 
 
 Q. But all mens faith and repentaunce is imperfe6l ? 
 A. Therefore we come to the facrament for remedy. 
 Q. WhsLt kinde of faith and repentance is required ? 
 A. That which is true, vpright, and not counterfaited. 
 Q. What receaue they that come with guilty confcience ? 
 A. They eate and drinke their own damnation. 
 Q. How can Chrift receiued bring damnation ? 
 
 Craig's 
 Catechism. 
 
250 
 
 Craig's 
 Catechism 
 
 1 Cor. 11. 28. 
 
 M.at. 18. 17. 
 
 1 Cor. 5. 21. 
 
 2 Cor. 17. 
 
 Mat. 18. 
 1 Cor. 5. 
 
 Rom. 12. 8. 
 
 Craig s CatecJiifm. 
 
 I 
 
 A. Hee is not receiued with the wicked, but refufed, 
 and that by diffimulation and abufe of the facrament. 
 
 Q. Then it is bed to abftaine from the facrament ? 
 
 A. We are not fo commanded, but to examine and pre- 
 pare our felves. 
 
 Q. What if men cannot examine themfelues % 
 
 A. Then they fhould read the Scriptures, and confult 
 with their Paflors. 
 
 Q. What if men will not vfe thefe meanes ? 
 
 A. Then they deceaue themfelves, and abufe the Sacra- 
 ment. 
 
 Q. Wliat if the minifler admit fuch careles men ? 
 
 A, He doth then prophane this holy facrament. 
 
 Of the Minijlrie of men, and the Discipline. 
 
 Q. How fhould men be excluded from the facrament ? 
 
 A . By the iudgement of the elders of the church. 
 
 Q. What kind of men fhould be excluded ? 
 
 A. All Infidels and publike flaunderers of the Church. 
 
 Q. What if their crime be fecret ? 
 
 A. Then they fhould be left to their own iudge. 
 
 Q. Wherefore are men excluded from the facraments '? 
 
 A. Leaft they fhould hurt themfelues, llaunder the 
 Church, and difhonour God. 
 
 Q. By whom and when fhould fuch perfons be admitted? 
 
 A. By the Elderfhip, after iuft triall of their repent- 
 ance. 
 
 Q. Who eftablifhed this order in the Church 1 
 
 A. Jefus Chrift by his word and the Apoflle.s. 
 
 Q. What is the office of this Elderfhip ? 
 
 A. They fhould watch vpon the manners of men and 
 exercife the difcipline. 
 
Q. What authoritie haiie they ? 
 
 A. Authoritie to bind and loofe on earth. 
 
 Q. May they do this at their owne pleafure 1 
 
 A. No, for their authority is bound to the word. 
 
 Q. Wherein then ferueth the ciuill MagiRrate ? 
 
 A. Hee fhould caufe all things to bee done according 
 to Gods word, and defend the difcipline. 
 
 Q. Doth the care of the Religion appertaine to him 1 
 
 A. No doubt, feeing he is raifed chiefly for this caufe. 
 
 Q. May the Magiflrate vfe the Ofiice of the miniflers ? 
 
 A. No, but he chargeth them to vfe their owne office. 
 
 Q. What may the elderfhip do to the Magiflrat 1 
 
 A. Admit him to the facraments, or exclude, according 
 to the word of God. 
 
 Q. May the'Minifler vfe the office of the Magiflrate? 
 
 A. No, for they fhould not be entangled with worldly 
 affaires. 
 
 Craig's 
 Catechism. 
 
 2 Tim 2. 4. 
 
 Tzvo lurifdiSIions in the Church. 
 
 Q. How many Iurifdi6lions are then in the Church % 
 
 A, Two, one fpirituall, and another ciuill. 
 
 Q. How doe they agree in the Church % 
 
 A. As the mouth and hand of God. 
 
 Q. To what end were they eflablifhed in the Church. 
 
 A. For the planting and preferuation of the fame. 
 
 Q. How farre fhould we obey thefe lurifdictions ? 
 
 A. So farre as their comman dement agreeth with the 
 word. 
 
 Q. What fhould we doe, when they are both againfl the 
 Church ? 
 
 A. We fhuld remaine with the church of God. 
 
 Q. But they will fay the Church mufl needes be with 
 them 1 
 
252 
 
 Cr'aigs Catechifin. 
 
 Craig's 
 Catechism. 
 
 2 Cor. 12. 14. 
 
 A, We fhould trie their fayings by the tokens of the 
 true Church. 
 
 Q. What are thefe tokens or markes % 
 
 A. The word, the Sacraments, and Difciphne rightly 
 vfed. 
 
 Q. What if no order of Difcipline be among them % 
 
 A. Then wee fhould remaine with the worde and Sacra- 
 ments. 
 
 Q. But what if both the word and Sacramentes be cor- 
 rupted % 
 
 A. Then we fhould not ioyne our felues with that 
 company. 
 
 Q. But what if they receiue the name of the true 
 Church % 
 
 A. So did Sathan cloathe himfelfe with the Angell of 
 light, for the further blinding of the world. 
 
 Q. But what fhall men doe when they know not another 
 Church % 
 
 A. Let them content themfelues with true faith in 
 Chrift. 
 
 Q. But then they are deuided from the Church % 
 
 A. Not from the true Churche, and body of Chrift. 
 
 Q. How can that be prooued % 
 
 A. Thus : all that are vnited with Chrifl, are ioyned 
 with the Church. 
 
 Q. Which of thefe two vnions is firft and caufe of the 
 other % 
 
 A. Our millicall and fpiritual vnion with Jefus Chrift. 
 For we are ioyned with all the Saints of God, becaufe wee 
 are ioyned firft with God in Chrift. 
 
 Q. What comfort then is our focietie with the Church 
 to vs ? ' 
 
 A. A fingular comfort, chieflie when we are perfecuted 
 by the baftard Church, and Tyrantes of the world. 
 
 hi! 
 
 i 
 
Of ojir Salvation. 
 
 Q. What is the comfort to vs ? 
 
 A. This, that they cannot feparate vs from Chria and 
 his members, albeit they feparate us from their wicked 
 focietie. 
 
 9. T/ie 9. part is. Of the firfi cause and progreffc of 
 salnation, and end of all fiejli. 
 
 Q- 
 
 O 
 
 kVT of what fountaine doth this our ftabilitie 
 
 flow % 
 
 A . Out of Gods eternall and conilant^ eledion in Chrifl. 
 Q. By what way commeth this eledion to vs % 
 A. By his effeduall calling in due time. 
 Q. What worketh this effeauall calling in vs % 
 A. The obedience of faith. 
 Q. What thing doth faith worke % 
 A. Our perpetuall and infeparable vnion with Chrifl.. 
 Q. What worketh this vnion with Chrifl % 
 A . A mutuall communion with him and his graces. 
 Q. What worketh this communion ? 
 A. Remiflion of fmnes, and imputation of luftice.^ 
 Q. What worketh remiffion of fmnes and imputation of 
 
 iuflice. 
 
 A. Peace of confcience, and continuall fandification. 
 
 Q. AVhat worketh fandification % 
 
 A. The hatred of fmne, and loue of godlines. 
 
 q. What worketh the hatred of fmne ? 
 
 A. A continuall battell againfl. fmne. 
 
 Q. What worketh this battell % 
 
 A. Continuall defire to profit in godlines. 
 
 Q. What worketh this defire % 
 
 A. An earnefl fludie in the word of God. 
 
 Q, What worketh this earnefl fludie % 
 
 Craig's 
 Catechism. 
 
 Rom. 3. 5. 
 
 Eph. 1. 4. 
 
 1 Unchanging. 
 
 Rom. 8. 30. 
 
 Ro. 4. 
 
 6, 7. 8. 
 
 2 Kighteous- 
 less. 
 
 Rom. 
 
 5.8. 
 
 Rom. 
 
 12. 5. 
 
Craig's 
 Catechism. 
 
 Craig s Catechijm. 
 
 Rom. 11. 29. 
 
 A. A further knowledge of our owne weakenes and Gods 
 goodnes. 
 
 Q. What worketh this knowledge in vs ? 
 
 A. An earnefl calling vpon God for help. 
 
 Q. What worketh this earnefl calling % 
 
 A. Vi6lorie againft Satan and fmne. 
 
 Q. What worketh this vi6torie % 
 
 A. A liuely experience of Gods fauour. 
 
 Q. What worketh this liuely experience ? 
 
 A. Boldnes to fight, and fure hope of further vi6lorie. 
 
 Q. What worketh this fure hope ? 
 
 A. An vnfpeakeable ioy of heart in trouble. 
 
 Q. What worketh this ioy of heart % 
 
 A. Patience to the end of the battell. 
 
 Q. What worketh patience in vs ? 
 
 A. Stoutneffe of heart to the finall triumph. 
 
 Q. What worketh this floutnes of heart % 
 
 A. A plaine defiance againft Satan and finne. 
 
 Q. What is this defiance ? 
 
 A. The beginning of the eternall life in vs. 
 
 Q. What is this beginning to vs % 
 
 A. A fure feale of our ele6tion, and glorification. 
 
 T/ie certaintie of adoption. 
 
 Q. May not this feale bee aboliflied through finne ? 
 A. No, for thefe giftes are without repentaunce. 
 Q. But many fall fhamefullie from God. 
 A. The fpirit of adoption raifeth all the chofen againe. 
 Q. But many are neuer raifed againe 1 
 A. Thefe were neuer the chofen of God. 
 Q. Yet both they and the Church beleeued other- 
 wife ? 
 
Of our Salvation. 
 
 A. They deceiued themfelues, but the Church iudgeth 
 charitably. 
 
 Q. Then faith is not certaine ? 
 
 A. True faith is euer certaine to the beleeuers. 
 
 Q. What certaintie hath euerie one of his faith \ 
 
 A. The teflimonie of the fpirit of adoption with the 
 fruites. 
 
 Q. But many glory in this teflimonie in vaine % 
 
 A . Yet this teflimonie is mofl fure and certaine. 
 
 Q. Why then are fo many deceiued by this way % 
 
 A . Becaufe they glory in a Faith without fruits. 
 
 Q. How may we efchew this daunger 1 
 
 A. By the right trial! of our adoption. 
 
 T/ie triall of our adoption. 
 
 Q. Where fhould we begin our triall 1 
 
 A. At the fruites of faith and repentance. Becaufe 
 they are befl knowne to our felues and others. 
 
 Q. What if w^e begin at election ? 
 
 A. Then we fhall wander in darkenes. 
 
 Q. But Gods eledlion is mofl cleare and certaine 1 
 
 A. It is cleare and certaine in it felfe : but it is not 
 alwaies certaine to vs in fpeciall. 
 
 Q. When is it certaine to euerie one of us ? 
 
 A. When it may bee felt and knowne by the fruites. 
 
 Q. But this exa6l triall hath brought fome to defpe- 
 ration ? 
 
 A. Yet Gods ele6l are alwaies fuflained, and finally 
 comforted. 
 
 Q. Yet this triall is troublefome to mens confciences ] 
 
 A. But at length it bringeth great peace of confcience. 
 
 Q. When and how is that 1 
 
 255 
 
 Craig's 
 Catechism. 
 
 Horn. 8. 16. 
 
 lam. 2. 6. 18, 
 &c 
 
 2 Cor. 2. 4. 
 
256 
 
 Craig's 
 Catechism. 
 
 JIat. 25. 
 
 Mat, 25. 41. 
 
 Craig's CatecJiifm. 
 
 A. When after the feeUng of Gods iudgements wee 
 tafle of his mercy againe more aboundantly. 
 
 Q, Why are Gods ele6l fo oft thus troubled in minde % i 
 
 A. Becaufe that they may the better feele and know 
 the mercy of God. 
 
 Q. Why doe worldly men efleeme fo little the mercy of 
 God? 
 
 A. Becaufe they tafle not throughly of his luftice. 
 
 Q. What thing then is trouble with the comfort of the 
 fpirit % 
 
 A. A feale of Gods loue, and a preparation to life 
 eternall. 
 
 Q. What is profperitie without the tafle of the fpirit ? 
 
 A. A token of Gods wrath, and a way to perdition. 
 
 Q. But fome are troubled in minde without any reliefe'? 
 
 A, Such men begin their hell with Cain. 
 
 A. 
 
 Q- 
 
 A. 
 
 Q. 
 A. 
 
 Q- 
 
 A. 
 fure. 
 
 Q' 
 
 A, 
 
 Q- 
 
 A. 
 
 word. 
 
 Of the last and eternall ejlate of mankinde. 
 
 What then Ihall be the finall end of all flefh. 
 Either life, or death eternall, without any chaunge. 
 With whom and where fhall the faithfull be ? 
 With God in heauen, full of all ioy and felicitie. 
 With whom and where fhall the wicked be % 
 With Sathan in hell, oppreffed with infinite miferies. 
 Are thefe two ends certaine and fure % 
 Yes no doubt, feeing the meanes are certaine and 
 
 Which are thefe fure meanes ? 
 
 Faith and infidelity with their fruites. 
 
 What maketh. thefe meanes fure % 
 
 Gods mofl iufl and conflant will reuealed in his 
 
O^ our Salvation. 
 
 Q. When ordained he thefe meanes and ends ] 
 
 A. Before all beginnings in his fecret counfell. 
 
 Q. To what end did he this ? 
 
 A. That his mercie and iuflice might fhine perfe6lly in 
 mankinde. 
 
 Q. How was this brought to pafle ? 
 
 A. Through the creation of man in vprightnes, and his 
 fall from that eflate. 
 
 Q. What followed vpon this fall of man 1 
 
 A. All men once were concluded vnder fmne & mofl 
 iufl condemnation. 
 
 Q. What ferued this for his mercie and iuflice 1 
 
 A. Hereby occafion was offered both of mercie and 
 iuflice. 
 
 Q. To whom was mercy promifed and giuen 1 
 
 A. Onely to his chofen Children in Chrifte, which are 
 called the veffels of mercy. 
 
 Q. How doth he fhew mercy to them 1 
 
 A. He giueth them the meanes whereby they come 
 affuredly to life eternall. 
 
 Q. Vpon whom doth he fhew iuflice 1 
 
 A. Upon all the refl of Adams poflerity, which are 
 called the Children of wrath. 
 
 Q. When doth he this? 
 
 A. When he fuffereth them patiently to walk according 
 to their owne corrupt nature. 
 
 Q. What followeth vpon that walking ? 
 
 A. Eternall perdition infallibly, according to Gods eter- 
 nal decree. 
 
 Q. Doth God compell them to walke that way? 
 
 A. No, but they willingly doe imbrace it againfl his 
 word. 
 
 Q. How can men willinglie imbrace the way of per- 
 dition. 
 
 Craig's 
 Catechism. 
 
 Rom. 9. 9. 18. 
 
 Rom. 11. 32. 
 
 Mom. 9. 
 
 Rom. 9. 23. 
 
 )7.- 
 
 LA 
 
 R 
 
258 
 
 Craig s Catechifm. 
 
 Craig's 
 Catechism. 
 
 'i 
 
 A. Becaufe they are blinded and corrupted by Sathan 
 and their owne lufls. 
 
 Q. May they imbrace the way of life ? 
 
 A. No, they refufe it neceffarily, and yet freely without 
 anie compulfion. 
 
 Q. From whence commeth this neceffitie % 
 
 A. From the bondage of fmne, wherein they were call 
 by the fall of Adam. 
 
 Q. Is all Adams pofleritie equallie in the fame bondage ? 
 
 A. Yes no doubt, but yet the chofen are redeemed 
 through Chrifl, and the others iuflly left in their naturall 
 eflate. 
 
 Q. What thinges fhall be feene perpetuallie in veffels of 
 wrath % 
 
 A. The glorie of Gods eternall and fearefull iuflice. 
 
 Q. What fhall be feene in the veffels of mercie % 
 
 A. The perpetuall praife of his mercy and goodnes, 
 through Jefus Chrifl our Lorde. To whom with the 
 Father and the holy fpirit, be all honour and glorie eter- 
 nally. So be it. 
 
A General CoiifeJJiJu. 
 
 IT A fhort and generall confeffion of the true 
 
 Chriflian faith, and Religion, according to Gods word, 
 
 & acts of our Parliament, subscribed by the kings 
 
 Maieflie & his houfhold, with fundry others to the 
 
 glorie of God, & good example of all men. At 
 
 Edenburgh the 20 of lune. 1580. and in 
 
 the 14. yeare of his raigne. 
 
 T 1 TE all & euerie one of vs vndervvritten, protefl that 
 ^ * after long and due examination of our own con- 
 fciences, in matters of true and falfe religion, are now 
 throughly refolued in the truth by the word & fpirit of 
 God. And therefore we beleeue with our harts, confeffe 
 with our mouthes, and fubfcribe with our hands, & con- 
 flantly afifirme before God & the whole world, that this is 
 only the true chriflian faith, and religion, pleafmg God, 
 and bringing faluation to man, which is nowe by the 
 mercy of God reuealed to the world, by the preching of 
 the bleffed gofpel, & is receiued, beleeued, and defended 
 by many and fundry notable churches, & realmes, but 
 chiefly by the church of Scotland, the kings M. and three 
 eflates of this realme, as Gods etemall truth, and onlie 
 ground of our falvation^ as more particularly is expreffed 
 in the confeffion of our faith, eflablifhed & publikely con- 
 firmed by fundry Acftes of Parliaments, & now of a long 
 time hath bin openly profeffed by the Kings M. and 
 whole bodie of the realme, both in City & Countrie. 
 
 To the which confeflion and forme of religion, we will- 
 ingly agree in our confciences in al points, as vnto Gods 
 
 Craig's 
 Catechism. 
 
Craig s Ca tec hi fin. 
 
 Craig's 
 Catechism. 
 
 vndoubted truth and veritie, grounded onlie vppon his 
 written word. And therefore wee abhorre and deteft all 
 contrary religion and do(ftrine : but chiefly alkind of 
 Papiflrie in generall, and particular, euen as they are nowe 
 damned and confuted by the word of God and Church of 
 Scotland. 
 
 But in fpeciall we deteft & refufe the vfurped autho- 
 ritie of the Romaine Antichrift ouer the fcriptures of God, 
 ouer the Church, the ciuell Magiflrates, and confciences 
 of men : all his tyrannous Lawes, made vppon indifferent 
 thinges againfl our Chriflian liberty, his erronious do6trine 
 againfl the fufliciency of the written word, the perfe6lion 
 of the law, the office of Chrifl, & his bleffed gofpel, his 
 corrupted do6lrine concerning Originall fin, our natu- 
 rall inhability, & rebellion to Gods law, his blasphemie 
 againfl our iuflification by faith onely, our imperfe(5l fatis- 
 fa6lion, & obedience to the law : the nature, number, & 
 vfe of the holy facraments. We detefl his hue baftard 
 facraments, with all his Rites, Ceremonies, and falfe doc- 
 trine, added to the miniflration of the true Sacraments, 
 without the word of God : his cruell iudgements againfl 
 infants departing without the Sacrament, his abfolute 
 neceffity of Baptifme, his blafphemous opinion of tranfub- 
 flantiation, or real prefence of Chrifls body in the facra- 
 ment, & receauing of the fame by the wicked, or bodies 
 of men, his difpenfations with folemned othes, periuries, 
 and degrees of marriage forbidden in the word, his crueltie 
 againfl the innocent deuorced. 
 
 We abhorre his Deuilifh Maffe, his blafphemous Priefl- 
 hood, his prophane facrifice for the fms of the dead & 
 the quicke, his canonization of men and women faintes, 
 calling vpon Angels or Saints departed, worfliipping of 
 Imagerie, Reliques, Croffes, dedicating of Churches, altars, 
 dales, vowes to creatures, his Purgatory, praier for the 
 
 
A General Confcffiou. 
 
 dead, praying or fpeaking in a strange language, his pro- 
 ceflions and blafphemous Letany, his multitude of aduo- 
 cates, or mediators, with his manifold orders, and auricular 
 confefllon, his defperate & vncertaine repentance, his gene- 
 rail & doubting faith, his fatisfaclions of men for their fms, 
 his iuftification by workes, his Opus operatum^ workes of 
 fupererogation, merits, pardons, peregrinations, and Na- 
 tions. 
 
 We deteft his prophane holy-water, Baptifmg of Bels, 
 coniuring of fpirites, croffing, fayning, anoynting, coniuring, 
 his hallowing of Gods good creatures, with the fuperfli- 
 tious opinion ioyned therewith, his worldly Monarchie, and 
 wicked Hierarchie, his three folemned vowes, with all his 
 fhauehngs of fundrie fortes, his erronious and bloody de- 
 crees made at Trent, with all the fubfcribers and approou- 
 ers of that cruell and bloody Band, coniured againfl the 
 church of God. And finallie wee deteft all his vaine Alle- 
 gories, rites, fignes, and traditions brought in the Church; 
 without, or againft the word of God & do6trine of this 
 reformed Church. 
 
 To the which we ioyne our felues willinglie in doctrine, 
 faith, religion, difcipline, and vfe of the holy Sacraments, 
 as liuely members of the fame with Chrifl our head, pro- 
 mifmg and fwearing by the great name of our Lord, that 
 we fhall continue in the obedience of the doctrine and 
 difcipline of this Church, and fliall defend the fame, ac- 
 cording to our vocation, and power, all the dayes of our 
 Hues, vnder the paines contained in the lawe, & danger 
 both of bodie and foule, in the day of Gods fearefull 
 iudgement. \^ 
 
 And feeing that many are flirred vp by Sathan and the 
 Romaine Antichrifl, to promife, fweare, fubfcribe, and for 
 atime vfe the holie Sacramentes in the Church deceitfully 
 againfl their own confciences, minding hereby firfl, vnder 
 
 Craig's 
 Catechism. 
 
Craig s Catcchifm. 
 
 Craig's 
 Catechism. 
 
 the externall cloake of Religion, to corrupt and subuert 
 fecretly Gods true religion within the Churche, and after- 
 warde, when time may feme, to become open enemies and 
 perfecutors of the fame, vnder vaine hope of the Popes 
 difpenfation, deuifed againft the worde of GOD, to his 
 greater confufion, & their double condemnation in the day 
 of the Lorde Jefus. Wee therefore willing to take away 
 all fupition of Hipocrifie, and of fuche double dealing 
 with God and his Church, protefl, and call the fearcher of 
 all harts for witneffe, that our mindes and hearts doe fully 
 agree with this our confeffion, promife, oath, and fubcrip- 
 tion, fo that we are not mooued for any worldly refpe6t, 
 but are perfwaded only in our confciences, through the 
 knowledge and loue of Gods true religion imprinted in 
 our hartes, by the holy fpirit, as we fliall anfwere to him 
 in the day when the fecrets of all harts fhalbe difclofed. 
 
 And becaufe we perceiue, that the quietnes & flability 
 of our religion & church doth depend vpon the fafety, & 
 good behauiour of the kinges Maieflie, as vppon a com- 
 fortable inflrument of Gods mercie, graunted to this 
 countrie, for the maintaining of his church, and miniflra- 
 tion of iuftice among vs : we proteft and promife with our 
 harts, that we fhal defend his perfon, & authority, with our 
 bodies & Hues in the defence of Chrhls gofpel, libertie of 
 our country, adminiflration of Juflice, and punifhment of 
 Iniquitie, againft all enemies within this Realme, or with- 
 out, as we defire our God to bee a flrong and merciful 
 defender to vs in the day of our death, and comming of 
 our Lord Jefus Chrifl. To whom with the father & the 
 holy fpirit, be all honor and glorie eternally, Amen. 
 
 The names of all the fubfcribers contained in the prin- 
 cipall copie, written in parchment, and kept in the handes 
 of the Miniflers. 
 
TJic Kingcs Maicstics charge to all the comniijfioncrs 
 and Ministers ivithiti this Realnie. 
 
 OEING that we and our houfhold haue fubfcribed, and 
 "^ giuen this pubhke confeflion of our faith to the good 
 example of our fubjecles : wee command and charge all 
 Commiflioners & Miniflers, to craue the fame confeflion 
 of their Parifliioners, and to proceede againfl the refufers, 
 I according to our laws, and order of the Church, deliuering 
 their names, and lawfuU proceffe to the Miniflers of our 
 houfe, with all hafte & diligence, vnder the pain of xl. 
 pounds to bee taken from their flipends : that we with the 
 aduife of our councell, may take order with fuch proud 
 contemners of God and our lawes : fubfcribed with our 
 hand, At Holirodehoufe, the xi. day of March 1580. The 
 14. yeare of our raigne. 
 
 T THOUGHT good to adde for the better confirmation 
 -'■ of this confeflion, the iudgement of the ancient and 
 godly Fathers, concerning the authoritie of the holy fcrip- 
 tures, vppon the which onely they grounded their faith and 
 religion, & by the fame onely confuted and condemned 
 all contrarie do6lrine and religion in their time, as their 
 writings doe teflifie to vs. And next I laie downe the 
 open and fhameleffe blafphemies of the late Papifles fpued 
 out, and written in contempt of the holie fcriptures, and 
 praife of mens traditions aboue the word of God, the 
 which traditions they reuerence equally with the fcriptures 
 as it fhall appeare by their owne wordes. 
 
 Craig's 
 Catechism. 
 
I 
 
 264 
 
 Craig's 
 Catechism. 
 
 Craig s Catechifni. 
 
 The Godlie Fathers. 
 
 Irenseus. lib. 3. cap. 8. 
 
 THE Apoflles haue put in writing the thinges, that were 
 to be the foundation and piller of our faith. 
 
 Idem, cap. n. The piller and ground work of the 
 Church, is the Gofpell, and the fpirit of life. 
 
 Origines, lib. i. cap. 17. in Epifl. ad Roman. 
 
 Idem in prim. Hieremise. Our iudgements and expofi- 
 tions haue no credit without the teflimonie of the Scrip- 
 tures. 
 
 Idem Homil. 25. in Matth. For confirmation of all thofe 
 words wee fpeake in our teaching, we fhould firfl alleadge 
 the iudgement of the fcripture, as a confirmation of that 
 thing we declare unto you. 
 
 Cyprianus de baptifmo Chrifli. Out of the fcriptures 
 mud come all rule of teaching. 
 
 Bafilius epift. 8. The Scripture is a perfe6l rule and 
 line, and admitteth no addition. 
 
 Idem Ibidem. Let vs fland to the iudgement of the 
 Scripture infpired by God, and let the fentence of truth 
 be giuen them, whofe Do6lrine is agreeable to the hea- 
 uenly oracles. 
 
 Cyrillus in lohan. lib. 12. All things that our Lorde did, 
 are not written, but the Apoflles wrote the things they 
 iudged to be fufiicient for our maners and do6trine. 
 
 Bafilius de vera fide. It is pride, to reie6l any thing the 
 Apoflles haue written, or to adde any thing to their writ- 
 ings, and bring in things not written. 
 
 Theophilus, epifl. 9. cap. vlt. They that offer any thing 
 except the do6trine of the Apoflles, they bring in flanders, 
 herefies, and diffentions. 
 
Ambrofius. We iuflly damne all new things which 
 Chrift did not teach, becaufe ChrifL is the way to the 
 faithfull. 
 
 Idem, primo officiorum. Thinges that wee finde not in 
 the Scriptures, we may ufe as we pleafe. 
 
 Hieronimus, Pfal. 86. Take heede what they fay that 
 were, and not that are nowe : for whatfoeuer thing is 
 fpoken without the Do6trine of the Apoflles, let it be put 
 away and haue no authoritie. 
 
 Idem in Aggaeum. The worde is Gods fworde wherewith 
 all thinges are cutte off, which without the teflimonie and 
 authoritie of the Scriptures men of their owne head doe 
 inuent and feine, as traditions of the Apoflles. 
 
 Chrifoflomus, opere imperfedlo. Horn. 49. In no way 
 can the true Church of ChrifL be knowne, but by the 
 fcriptures only. 
 
 Idem, in San6lo & adorando Spiritu. If anie thing be 
 obtruded without the Gofpell, vnder the title of the Spirite, 
 let vs not beleeue it. 
 
 Idem, opere imperfe6to. Hom. 47. We fhould in no 
 cafe giue credit to the church, except they fpeake and doe 
 thinges that are confonant to the fcriptures. 
 
 Auguflinus de vanitate Ecclefiae, cap. 2. The fcripture 
 doth fhew Chrifl in the Church. 
 
 Idem in lohan. tra6t. 86. When the Lorde hath not 
 reuealed thefe thinges, w^hich of vs can fay : thefe, or thefe 
 thinges are : and if any man will affirme this or that to bee, 
 how doth he prooue it 1 
 
 Idem de Paftoribus, cap. 14. I inquire at the voice of 
 the Pafl-our, to read mee it out of the Prophet, read it out 
 of the Pfalme, recite it out of the Law, recite it out of the 
 Gofpell, recite it out of the Apoflle. 
 
 Ibidem, Hb. 2. cap. 85. contra literas Petiliani. Whether 
 we are Schifmatikes, or ye, neyther I, nor thou fliall be 
 
 Craig's 
 Catechism. 
 
Craig's 
 Catechism. 
 
 Craig s Catechifvt. 
 
 I 
 
 iudge, but let Chrift bee demaunded, that he may fhew his 
 owne Church. 
 
 TertuUianus de perfcriptione contra haereticos. The 
 Heretickes denie, that Chrift and the Apoftles reuealed 
 all thinges to all, but fomething openly, fomething 
 
 fecretly. 
 
 Athanafius, orat. 2. contra haereticos, doth teflifie, that 
 the Arrians gloried in the reuelations, and in the fpirit 
 without the word. 
 
 Augullinus, de natura & gratia, 16. I am bound to giue 
 confent onely to the Canonicall Scriptures without any 
 excufe. 
 
 Epiphanius, lib. i. Haerefi. 38. Affirmeth that Caiani an 
 Heretike faide, that they receiued their errours by tradi- 
 tions without the fcriptures. 
 
 Irenaeus lib. 3. cap. 2. The Heretikes when they are 
 rebuked by the fcriptures, they turne to the accufation of 
 the fcriptures, as if they were corrupt, or had not autho- 
 ritie, and that they are fpoken fundry waies, and that the 
 truth cannot be found by them, if wee want the tra- 
 ditions. 
 
 I. Teo, Epift. ^T^. ad Palefl. Yee are armed with the 
 name of the Church, and therewith doe fight againft the 
 Church. 
 
 Cyprianus, de fimplicitate Praelatorum. The diuell hath 
 found a new deceit, that vnder the title of Chriflian 
 people, he may deceaue them that are not warie and 
 heedfull. 
 
 Auguflinus de fermone Domini in monte. The fheepe 
 fhould not caft away her fkin, becaufe Wolues and Toads 
 fometimes hyde themfelues vnder it. 
 
 Papijles acknowledge here your owjie wordes agamjl the 
 fcripturees^ ag7'eeable to the old hereticks your fathers. 
 
Blafphemics agaijiji tJic holy Scripture. 
 
 'T^HIS was the Doctrine of the Fathers, and faith of the 
 -*- Church, for the fpace of fiue hundred yeares, after 
 the Afcention of Chrifl. The which Do6trine and faith 
 did, piece by piece decay, as the Romaine Antichrifl did 
 growe to his high eflimation : where through the true hand- 
 ing of the fcriptures was altogether negle6led, and his 
 traditions placed in their roome, and fo the Pope with his 
 creatures were placed aboue the Scriptures, to make 
 Scriptures lawfull, or vnlawfull, and to be the onely iudge 
 of all interpretations, and their fentences to be without all 
 errour, and fo all men bound to it, without anie contradic- 
 tions as the hiflories of the Church do plainely declare, 
 but chieflye the bloud of the Saints of God fhed for the 
 defence of this do6lrine of the fathers againft their errours. 
 Wherefore I defire thee gentle Reader, to marke thefe 
 blafphemies following which the flaues of that peflilent 
 fe6te haue fpued out againfl the fcriptures of GOD, the 
 fathers iudgment, and the confeffion of the Primatiue 
 Church. 
 
 The fccond head, concerning the blafpJicmies of the 
 Papists, against the word of God. 
 
 Cufanus Cardinal Epifl. 2. ad Bohemos. 
 
 'T^ HE Scriptures mufl follow the Church, and not the 
 -^ Church the Scriptures. 
 
 Idem, Ibidem. I fay, the precepts of Chrifl are of no 
 flrength, except the church admit them for fuch. 
 
 Hofius Cardinalis, de expreffo verbo dei. It is vaine 
 labour that is fpent vpon the fcriptures, we will rather 
 waite for Gods fentence out of heauen. 
 
 Idem, Ibidem. What the church doth teach, that is the 
 
 Craig's 
 Catechism. 
 
268 
 
 Craig's 
 Catechism. 
 
 Craig s Catcchifin. 
 
 expreffe worde of God, what is taught againfl the minde 
 and confent of it, is the expreffe word of the diuell. 
 
 Idem, Ibidem. If a man haue the interpretation of the 
 church of Rome, albeit he feeth not how it agreeth, or 
 difagreeth with the text, this man hath the expreffe word 
 of God. 
 
 Eckius multis in locis. The Scripture is the blacke 
 Gofpell, and diuinitie of Incke. 
 
 Heruaeus de poteflate Papae. The Pope is the whole 
 church in power. 
 
 Vera61us, The determination of the church is called the j[ 
 Gofpell. 
 
 Piggius de ccelefli Hierarchia. The Church hath power 
 to giue to fome fcriptures a Canonicall authority, which 
 they neuer haue of themfelues, nor yet of their authors. 
 
 Idem, Ibidem. The fcriptures are like a nofe of waxe, 
 which may bee turned in what fhape and forme thou pleafe 
 to forme and draw it. 
 
 Idem, Ibidem. The Apoflles wrote fome thinges, not 
 that thefe writings fhould be fuperiours to our faith, but 
 rather that our faith fhould be fuperiour to them. 
 
 IVrOW let all men iudge, what fpirit mooued thefe god- 
 •^ ^ leffe writers, to blafpheme the Scriptures of God fo 
 fhamefully. But fome will fay, that they were priuate men 
 and not the Pope nor his councell. I anfwere : They 
 were gladlie heard, authorifed, and well rewarded by the 
 Pope and his corrupted fmagogue. And John Hits. 
 Hiero de Fraga, with fundrie of our brethren cruellie were 
 perfecuted with fire and fworde, for fpeaking againfl their 
 blafphemies. 
 
 It is true, the late counfell of Trent^ woulde appeare to 
 iudge more reuerently of the Scriptures, when they hid 
 their venome vnder fome fair and generall termes, but 
 
BlafpJicmics agaiiijl tJic Jioly Scripture. 
 
 which of them was offended when they heard the Bifliop 
 o{ Poitiers in his exhortation, call the Scriptures, a voide 
 a?id diunb Iau\ &'c. And likewife, who accufed the 
 prophane priefl of Latarane, which in all their prefence, 
 called the fcriptures Dead L?(ke, &>e. 
 
 Adriauus writing in the defence of that prophane Coun- 
 fell, doth plainely teflifie, that they in their mindes did 
 throughly agree with thefe blafphemies, but yet durfl not 
 I fpeake fo plainely again ft the fcriptures, leafl. they fhould 
 haue prouoked the common people againft them. 
 
 And therefore to bleare the eyes of the people for a time, 
 they ioyne the fcriptures and their vnwritten traditions 
 togeather in their decrees. 
 
 But in the mean time, they arme and fend out certaine 
 vile flaues, and godleffe runn agates to fpeake and write 
 againft the written word, who doe call it a dead Letter, 
 obfcure, vneertaine, i?ifnffieient, the occasion of all herefies, 
 written without the conimandement of Chrifl, and improfit- 
 able to the people, labouring hereby to bring the con- 
 fciences of men from the word of life, to their diuelifh 
 traditions. 
 
 Let all men therefore that loue the truth of God, flee 
 farre from this deceitfull and diuelifh companie, which 
 God in his wrath hath raifed vp to blinde this vnthanke- 
 fuU age, and to try our faith and patience, vnto the time 
 of our ful vi(5lorie, through lefus ChrifL our Lord : To 
 whom with the Father and the holie fpirite, bee all honour, 
 praife, and Maieflie for euer and euer, So be it. 
 
 FINIS, 
 
 Craig's 
 Catechism. 
 
270 
 
 Craig s Catechifm. 
 
 Craig's 
 Catechism. 
 
 Notes, 
 
 -0- 
 
 p. 202, line 24, "difpaired," hopeless. This word was a common 
 one among our Reformers, both continental and Scottish. It was 
 Luther who first so strongly spoke out in reference to the "defpe- 
 ratio " which is produced in the sinner by anything less than the gos- 
 pel, and by "the popes gofpel." The word is frequently used by 
 Calvin in his Institutes, in a similar way. Our Scottish Reformers 
 took up the word, and in the Confession of 1581, commonly called 
 "the King's Confeffion," they thus use it : — "We detefl and refufe 
 the ufurped authority of that Romane Antichrifl upon the Scriptures 
 of God . . . his fl!'^^;r^ and uncertain repentance, his general 
 and doubtfum faith." (Dunlop's Confessions, vol. ii. p. 105 ; Calder- 
 M^ood, vol. iii. p. 504. Calderwood gives "defperat" instead of 
 dispaired. See note on this in Irving's Confessions, p. 135 ; in pre- 
 sent volume, p. 261.) 
 
 P. 204, line 8, "brought in," i.e. "brought into." 
 
 P. 210, last line, "paine," evidently punishment or penalty — poena, 
 as in some acts of General Assembly. 
 
 P. 216. In the first sentence there are one or two manifest errors 
 of the printer which I have corrected. In the fourth commandment 
 I have retained "Sabbaoth." 
 
 P. 218. In interpreting the second commandment, our Reformers 
 were careful to distinguish between making "images" or "pidlures" 
 of God and pictures of men. Painters, such as Lucas Cranach, are 
 among our Reformation worthies. 
 
 P. 221, line 8, " Therefore" seems here used in the sense of "never- 
 theless. 
 
 P. 222, line 16, "discharge," clearance. "Is this enough to clear 
 us from the charge of discharging this commandment." 
 
 In pp. 221, 237, line 24, I have given "feuenth," "do6lrine," 
 "partes," instead of "fourth," "di6lrine," "wordes." 
 
 P. 243, line 10. "The Fathers" here are the Jewish fathers, to 
 
whom our Reformers appealed, more than to the so-called "Chriflian 
 fathers" ; and the "manic facraments" are evidently the many sacri- 
 fices and rites of the Old Testament. 
 
 P. 244, line 1 1 from foot. There seems a word omitted here. It 
 should probably run thus : "on the ground of the promife made," &c. 
 Ibid., line 8 from foot, "I no doubt." This maybe, "I doubt 
 not," or, " Yes, no doubt" ; as also in p. 248. 
 
 P. 245, line 18. The word "not" is omitted in the edition from 
 which we print ; but as it manifestly ought to be there, we insert it, 
 as in Craig's Smaller Catechism, Quest. 70, "Why is not the fupper 
 miniflered to infants." 
 
 P. 245, second last line, for "joyned be," we should read "be 
 joyned," as such a transposition is unknown save in poetry. 
 P. 246, last line, the first "that" should be "the." 
 P. 247, line 14, for "the only," we should read "only the." 
 P. 249, line 13 from foot, "lively" is "living," as in our version 
 of Scripture, ' ' lively stones. " 
 
 P. 252, line II, "and joyned," should probably be "are joyned." 
 P. 257, line 5 from foot, I have given "them" for "you," as the 
 sense seemed to require. 
 
 P. 261, line 10, "sayning," the old Scotch word for "blessing." 
 P. 266, line 3. The title of Tertullian's book is properly de pra- 
 scriptioiie hareticouim. 
 
 In the "General Confession" which Craig has appended to his 
 Catechism, there are some small variations from Dunlop's edition, 
 which professes to be from an old manuscript of 1585. We have 
 printed exactly from Craig ; the reader can compare this with Dunlop. 
 
 Craig's 
 Catechism. 
 
ANE 
 
 FORME 
 
 OF 
 
 EXAMINATION 
 
 BEFORE THE 
 
 COMMUNION, 
 
 APPROVED BY THE 
 
 GENERAL ASSEMBL Y OF THE KIRK 
 OF SCOTLAND: 
 
 And appointed to be ufed in 
 
 Families and Schooles. 
 
 WITH THE 
 
 Short Latin Catechism, 
 
 Commonly taught in Schools. 
 
 EDINBURGH, 
 Printed by James Watson, His Majesty's Printer. 
 
 MDCCXXI. 
 
274 
 
 The three following Acts of Assembly give the history 
 of Craig's Smaller Catechism : — 
 
 Assembly I $go. Sess. 12. 10 Augusti. 
 
 /J NENT the Examination before the Co?nmunion, it is 
 '^^ thought meet for the common Profite of the whole People^ 
 that ane tmiforme Order be keepit in Examination, and that 
 a?ie scho7't Forme of Examination be set down, be their 
 Breither, Mrs. John Craig, Robert Pont, Thomas Buchanan, 
 and hxiAxQ.\N Mel vine, to be presentit to the next Assetnbly. 
 
 Asseinbly 1591. Sess. 17. Julii 13. 
 
 /] NENT the Forme of Examination before the Communion, 
 -^^ pennit be their Brother Mr. Craige, the A ssembly thought 
 it meet to be imprijttit, being be the A uthor thairof contractu 
 hi some schorter Bounds. 
 
 Assei7ibly 1592. Sess. 10. Penult. Mali. 
 
 T^OR swa meikle as at the special Desire of the Kirk, ane 
 Forme of Exami7iatio7i befo7'e the Co77t7nu7iio7i was pe7init 
 a?id fo7'i7iit be their Brother Mr. John Craige, quhilk is now 
 tmprifitit, a7id allowit be the Voyce of the Asse77ibly. Therefore 
 it is thought 7ieedful that every Pastor travel with his Flock 
 that they 77tay buy the sa77ien Bulk, a7id read it in their Fa77ti- 
 lies, quhereby they 77iay be better i7ist7'u6litj a7id that the sa77ie7i 
 be read and learnit in Leflors Schools, i7i place of the little 
 Catechis7n.* 
 
 * That is, The Maner to examine Children, at the End of Calvin's Catechism. 
 
ANE 
 
 Fonne of Exa7mnatio?i before the 
 
 Co7nmunion. 
 
 I. Of our niiferabh Bondage through Adam. 
 
 Q. I. "Xl 7HAT are we by nature? 
 
 ^^ A. The Children of God's Wrath, 
 
 Eph. 2. 3, 
 
 Q. 2. Were we thus created of God ? 
 
 A. No, for he made us to his own image, Gen. i. 26. 
 
 Q. 3. How came we to this Mifery 1 
 
 A. Through the Fall of Adam from God, Gen. 3. 
 
 Q. 4. What Things came to us by that Fall 1 
 
 A. Original Sin, and natural Corruption, Rom. 5. 12, 
 18, 19. 
 
 Q. 5. What power have we to turn to God 1 
 
 A. None at all, for we are dead in Sin, Eph. 2. i. 
 
 Q. 6. What is the Punhhment of our Sin ? 
 
 A. Death eternal, both in Body and Soul, Rom. 6. 23. 
 
 II. Of our Redemption by CJinfl. 
 
 Q. 7. '^l THO may deliver us from this Bondage? 
 
 * * A, God only who bringeth Life out of 
 
 Death. 
 
 Craig's 
 Catechism, 
 
2/6 
 
 Craig's 
 Catechism. 
 
 Q. 8. How know we that he will do it ? 
 
 A . By his Promife, and fending his Sonne Chrifl Jefus 
 in our Flelh, John 3. 16, 17. 
 
 Q. 9. What Kind of Perfon is Christ 1 
 
 A. Perfe6t God and perfe6l Man, without Sin, Matth. 
 I. 23. Luke. I. 3T. 
 
 Q. 10. What needed this wonderful Union ? 
 
 A. That he might be a meet Mediator for us. 
 
 Q. II. How did he redeem us ? 
 
 A. Through his Obedience to the Law, and Death of 
 the Crofs, Phil. 2. 8. 
 
 Q. 12. Suffered he only natural Death? 
 
 A. No, but he fuffered alio the Curfe of God, in Body 
 and Soul, Gal. 3. 13. 
 
 Q, 13. How know we that his Death brought Life to us? 
 
 A. By his glorious Refurre(?tion and Afcei^fion. 
 
 Q. 14. Wherefore that ? 
 
 A. For if he hath not fatisfied for all our Sins perfedlly, 
 he hath not rifen, nor we by him, i. Cor. 15, 14, 17. 
 
 Q. 15. Is it needful that we beheve thefe Myfteries? 
 
 A. No doubt, but yet that is not enough, Jam. 2. 17, 20. 
 
 Q. 16. What more is required ? 
 
 A. That we be made Partakers of Chrifl and his Merits, 
 John 15. 4-7- 
 
 in. Of our Participation with CJn if t. 
 
 Q. 17. TTOWis that wrought? 
 
 -'--'- A. Through his continual Interceffion 
 for us in Heaven, Heb. 7. 25. 
 
 Q. 18. Declare how that is done ? 
 
 A. Hereby the holy Spirit is fent, John 14. 16, 26. 
 
 Q. 19. What doth the Spirit in this Work ? 
 
Of the Word. 
 
 A. He offereth Chrifl and his Graces to us, and moveth 
 us to receive him. 
 
 Q. 20. How doth he offer Chrifl to us ? 
 
 A. By the Preaching of the Evangel, Rom. 10. 13, 
 14. 15. 
 
 Q. 21. How doth he move us to receive him % 
 
 A. Through Printing in our Hearts true Faith in ChriR, 
 A6ls 16. 14. 
 
 Q. 22. What Thing is Faith in Chria? 
 
 A. A fure Perfwafion that he is the only Saviour of the 
 World, but ours in fpecial, who beleive in him, John 6. 
 
 Q. 23. What doth this Fruit work % 
 
 A. Our infeparable Union with Chrifl and his Graces, 
 Eph. 3. 16-19. 
 
 Q. 24. What is the firfl Fruit of this Union % 
 
 A. A Remiffion of our Sins, and Imputation of Judice,^ 
 Rom. 6. 19. 
 
 Q. 25. Which is the next Fruit of our Union with him % 
 
 A. Our San6lification and Regeneration^ to the Image 
 of God, John 3. 3, 5. 
 
 Q. 26. Who doth this, and how % 
 
 A. The Holy Spirit through our Union with Chrifl, in 
 his Death, Burial, and Refurreclion, Rom. 6. 
 
 Q. 27. What are the chief Parts of our Regeneration % 
 
 A. Mortification of Sin, and rifmg to Righteoufnefs, 
 Rom. 6. 
 
 Q. 28. How know we Sin and Righteoufnefs? 
 
 A. By the jufl and perfe6l Law of God, Rom. 7. 
 
 Q. 29. 
 
 15- 4- 
 
 IV. Of the Word. 
 
 ^"X mERE fhall we find the Word ot God? 
 * * A. Only in the holy Scriptures, Rom. 
 
 Craig's 
 Catechism. 
 
 righteousies 
 
 - renewal. 
 
Craig's 
 Catechism. 
 
 Craig s (Shorter) Catechifm. 
 
 Q. 30. Are the Scriptures fufficient for our Instruction % 
 
 A. No doubt, as the Apoflles do teflify, John 20. 31. 
 Gal. I. 8. 2 Tim. 3. 16. 
 
 Q. 31. How Ihould we receive and ufe the Word? 
 
 A. We Ihould read it privately and publickly with all 
 Reverence, Deut 31. 21. 
 
 Q. 32. Is this fufficient for our Inflru6lion 1 
 
 A. No, if publick Teaching may be had, Eph. 4. 11, 12. 
 
 Q. 33. Wherefore that 
 
 A. For as God raifeth publick Teachers and Paftors, 
 fo he hath commanded us to hear them, Mai. 2. 7. 
 
 Q. 34. How long fhould we continue in this School? 
 
 A. All the Days of our Lives, feeing we are ignorant, 
 forgetful, and eafy to be deceived, Col. 3.16. 
 
 Q. 35. What then ferve the Sacraments? 
 
 A. They are added for our further Comfort and Admoni- 
 tion as a vifible Word, Gen. 17. 9, 10, 11. Exod. 12. 
 
 V. Of our Liberty to few e God. 
 
 Q. 36. "X 17" HAT good Things may we do now being 
 * * thus regenerated ? 
 
 A. We may ferve our God freely and uprightly, Rom. 12. 
 
 Q. 37. May we do it perfedly according to the Law? 
 
 A. No truly, for our Regeneration is not perfe6t. Gal. 
 5. 17. Ecclef 7. 22. 
 
 Q. 38. What followeth upon that? 
 
 A, A certain RebelHon of the Flefh againfl the Spirit, 
 Rom. 7. 15-25. 
 
 Q. 39. Is not this Rebellion curfed by the Law? 
 
 A. Yea truly, but yet it is not imputed to us, 2 Cor. 5. 19. 
 
 Q. 40. Wherefore that, seeing it is Sin, and the Root of 
 all our Sins 
 
A. Becaufe Chrifl fatisfied all the Points of the Law for 
 us, Rom. 3. 21, &:c. 
 
 Q. 41. What are we then who believe in Chrifl'^ 
 Jufl in him, but Sinners in our felves, Rom. 8. 
 42. What craveth this Confeflion of us? 
 A conflant Faith in Chrifl, and continual Repent 
 
 Craig's 
 Catechism. 
 
 A. 
 
 Q- 
 
 A. 
 
 ance 
 A. 
 
 43. What then is our only Joy in Life and Death ? 
 That all our Sins bypafl, prefent and to come, are 
 
 buried ; and Chrifl only is made our Wifdom, Juflification, 
 
 San6tification, and Redemption, i Cor. i. 30. 
 Q. 44. What Fruit cometh of this Faith % 
 A. A Peace of Conscience, and Joy in the Spirit, in all 
 
 our Troubles within and without, Rom. 5.2. 2 Cor. 6. 4. 
 Q. 45. What fhall we gather of this whole Difcourfe 1 
 A. How miferable we are through Adam, and how 
 
 bleffed through ChriR, Phil. 3. 8. 
 
 Q. 46. When fhould we remember of this Do6lrine 1 
 A. At all Times, but chiefly when we are touched with 
 
 a proud Opinion of our own Worthinefs, or are troubled in 
 
 Conscience for Sin, Luke 18. 19. 
 
 Q. 47. Then this Meditation ferveth for a Preparation 
 
 to the holy Sacraments ? 
 
 A. Yea truly, if they be rightly confidered. 
 
 VL Of the Sacraments. 
 
 Q. 48. T^ECLAREthat in Baptifm? 
 
 ^^ A. We fee there the Seal of our fpiritual 
 Filthinefs through our Communion with Adam, and our 
 Purgation by our Communion with Chrifl. 
 
 Q. 49. Declare the fame in the Supper ? 
 
 A. We fee, feel, and tafle there alfo, the Seal of our 
 
Craig's 
 Catechism. 
 
 fpiritual AVants, and Death through Adam ; and Hkewife 
 of our fpiritual Treafures and Life through Chrifl only. 
 
 Q. 50. How contra6l we our fpiritual Filthiness from 
 Adam ? 
 
 A. Through our natural Communion with him, Rom. 
 5. 12, &c. 
 
 Q. 51. How came we to our fpiritual Purgation, and 
 Life by Chrift ? 
 
 A. Through our fpiritual Communion with our Second 
 Adam, Head and Spoufe, Eph. 5. 30. 
 
 Q. 52. Do the Word and the Sacraments work this Com- 
 munion ? 
 
 A. No, for it is the Work of the Spirit only, Eph. 3. 16. 
 
 ^.53. Whereunto do the Word and Sacraments lead us .^ 
 
 A. Dire6lly to the Crofs and Death of Chrifl, i Cor. i. 
 17, 18, 23, 24. 
 
 Q. 54. Wherefore that] 
 
 A. Becaufe through his Crofs and Death, the Wrath of 
 God was quenched, and all his Bleffings made ours. Gal. 
 
 Q- 55- Why was this high MyfLery represented by thefe 
 weak and common Elements 1 
 
 A. Because they exprefs mofl lively our fpiritual Purg- 
 ing and Feeding, which we have by Chrifl, John 6.32, &c. 
 
 Q. 56. When doth he thefe Things to us in very Deed 1 
 
 A. When he is fo joyned with us, and we with him, that 
 he abideth in us, and we in him fpiritually, John 15, 4, 5. 
 
 Q. 57. How is this Union and Abiding expreffed here '] 
 
 A. By natural Wafhing, Eating, Drinking, Digefling, 
 Feeding, and Abiding in us. 
 
 Q. 58. How may we feel and know this fpiritual Abid- 
 ing in us ? 
 
 A, By the Teflimony of the Spirit in us, and external 
 Actions agreeable to Christ in us, Matth. 7. 6. Rom. 8. 16. 
 
Of Baptifm. 
 
 Q. 5g. Then Chriil is not an idle Guefl in usl 
 
 A. No truly, for he came not only with Water and 
 
 Blood, but alfo with the Spirit, to aflure us, in fome Mea- 
 
 fure, of his Prefence in us, i John 5. 6. 
 
 VII. Of Baptifm. 
 
 Q. 60. ^1 7' HAT fignifieth Baptifm unto us? 
 
 ^ ^ A. That we are filthy by Nature, and 
 
 are purged by the Blood of Chrifl, Tit. 3. 5. 
 
 Q. 61. What meaneth this our Union with the Water] 
 
 A. Our fpiritual Union with Jefus Chrifl, Rom. 6. 3, 8. 
 Gal. 3. 27. 
 
 Q. 62. What followeth upon this our Union with him? 
 
 A. Remiffion of Sins and Regeneration, Rom. 6. 4, 
 18, 22. 
 
 Q. 6;^. From whence cometh our Regeneration ? 
 
 A. From the Communion with the Death, Burial, and 
 Refurrection of Chrifl, Rom. 6. 4, 5, 8. 
 
 Q. 64. How long, and by what way doth Baptifm work 
 in us ? 
 
 A. All the Days of our Life, through faith and Repent- 
 ance, I Cor. 6, 19, 20. 
 
 Q. 65. How then are Infants baptized? 
 
 A. Upon the Promife made to the Faithful and their 
 Seed, Gen. 17. 7, 10. 
 
 Q. 66. How doth Baptifm differ from the Supper] 
 
 A. In the Elements, Adion, Rites, Signification and 
 Ufe. 
 
 Q. 67. Wherefore is Baptifm but once miniflered '? • 
 
 A. It is enough to be received once in the Houfe of 
 God, Rom. 8. 16. 
 
 Q. 68. Declare the Caufe of that ? 
 
 Craig's 
 Catechism. 
 
282 
 
 Craig s (Shorter) Catechifni. 
 
 Craig's 
 Catechism. 
 
 A. For they are never caflen out, who are once truly 
 received in his Society, John 6. 37. 
 
 Q. 69. Why is the Supper fo oft miniflred ? 
 
 A. We have need to be fed continually, John 6. 55. 
 
 Q. 70. Why is not the Supper miniftered to Infants? 
 
 A. Becaufe they cannot examine themfelves, i Cor. 
 ji. 18. 
 
 VIII. Of the Supper. 
 
 Q. 71. "XX m AT fignifieth the Aaion of the Supper? 
 ^ ^ A. That our Souls are fed fpiritually, 
 
 by the Body and Blood of Jefus Chrift, John 6. 54. 
 
 Q. 72. When is this done ? 
 
 A. When we feel the Efficacy of his Death in our Con- 
 fcience by the Spirit of Faith, John 6. 63. 
 
 Q. 73. Why is this Sacrament given in Meat and Drink 1 
 
 A. To feal up our near Conjun6tion with Chrift. 
 
 Q. 74. Wherefore is both Meat and Drink given 1 
 
 A. To teflify that Chrift is the whole Food of our 
 Souls, John 6. 
 
 Q. 75. Is Chrifl's Body in the Elements? 
 
 A. No, but it is in Heaven, Acts i. 11. 
 
 Q. 'J 6. Why then is the Element called his Body? 
 
 A. Becaufe it is a fure Seal of his Body given to our 
 Souls. 
 
 Q. 77. To whom fhould this Sacrament be given? 
 
 A. To the Faithful only, who can examine themfelves. 
 
 Q. 78. Wherein fhould they examine themselves ? 
 
 A. In Faith and Repentance, with their Fruits. 
 
 Q. 79. What fhould the Paftors do when Men are 
 negligent, and abufe the Sacraments ? 
 
 A. They fhould ufe the Order of Difcipline eftablifhed 
 in the Word. 
 
 I 
 
4 
 
 Of the Table infpecial. 
 
 IX. Of Difcipliiie. 
 
 Q. 80. W/HO mould ufe this Difcipline? 
 
 ^ * A, The Paflors and Elders by their 
 
 mutual Confent and Judgment. 
 
 Q. 81. What is the Office of the Elderfliip? 
 
 A. To watch upon their Flock, and exercife the Difci- 
 pline. 
 
 Q. 82. How is this done? 
 
 A. By private and publick Admonition, and other Cen- 
 fures of the Kirk, as Need requireth. 
 
 Q. 83. Who ought to be excluded from the Sacraments? 
 
 A. All Infidels, and publick Slanderers 
 
 Q, 84. Wherefore are thefe excluded 
 
 A. Left they Ihould hurt themfelves, flander the Kirk, 
 and difhonour God. 
 
 X. Of the Magijirate. 
 
 Q. 85. ^1 rHAT is the Office of the ChriRian Magif- 
 
 * * trate in the Kirk 
 A. He fhould defend the true Religion and Difcipline, 
 and punilh all Troublers and Contemners of the fame. 
 
 XL Of the Table in fpecial. 
 
 Q. 86. "\ 1 /"HY ufe we a Table here, and not an Altar 
 ^ ^ as the Fathers did at God his Command- 
 ment? 
 
 A. Becaufe we convene, not to offer a Sacrifice for Sin, 
 but to eat and drink of that Sacrifice, which Chrifl once 
 
 Craig's 
 Catechism. 
 
284 
 
 Craig's 
 Catechism. 
 
 Craig s (Shorter) Catechifin. 
 
 fellowship. 
 
 offered upon the Crofs for us, Heb. 7. 23, 24, 27. and 10. 
 II, 12, 14, 18. 
 
 Q. 87. What protefl we when we come to the 
 Table % 
 
 A. That we are dead in our felves, and feek our Life 
 only in Chrifl. 
 
 Q. 88. Shall this Confeffion of our Unworthinefs be a 
 Stay to come to the Communion % 
 
 A. No truly, but rather a Preparation to the fame, if 
 Faith and Repentance be with it, Mark 2. 17. 
 
 Q. 89. Wherefore is there Mention made here of Chrifl 
 his Body and Blood feverally % 
 
 A. To teflify his Death, by the which only he was 
 made our fpiritual Meat and Drink, John 6. 51, 55. 
 
 Q. 90. For what Cause is this A6tion called the Com- 
 munion % 
 
 A. Becaufe it is the true Caufe of our mutual Society^ 
 with Chrifl in all Things, good and evil. 
 
 Q. 91. Declare how that is performed ] 
 
 A. Hereby he remove th all evil Things from us, which 
 we have by Nature, and we receive of him all good Things, 
 which we want by Nature. 
 
 Q. 92, Declare thefe Things more plainly ? 
 
 A. The Wrath of God and Sin is removed, which we 
 have by Nature, and the Favour of God, and Adoption, 
 with the Joy of Heaven, is reflored to us, the which Things 
 we have not by Nature, Rom. 8. 
 
 Q. 93. What Thing then may the faithful Soul fay? 
 
 A. Now live I, not I, but Chrifl liveth in me, it is God 
 that juflifieth, who fhall condemn. 
 
 Q. 94. Let us therefore give Thanks, and pafs to this 
 holy A6lion, every one of us, faying and finging in his 
 Heart, The Lord is the Portion of mine Inheritance and 
 of my Cup, thou fhalt maintain my Lot, the Lines are 
 
fallen unto me in pleafant Places, yea, I have a fair Heri- 
 tage, Pfal. 1 6. 5, 6. 
 
 A. Let it be done fo, with Heart and Mouth, to the 
 Confufion of all Idolaters, and Glory of our God. 
 
 Craig's 
 Catechism, 
 
 XII. T/ie End of our Redemption. 
 
 Q* 95- 'T*0 what End are we thus redeemed, and 
 brought in Hope of that endlefs Joy to 
 come 1 
 
 A. To move us effe6lually to deny all Ungodlinefs 
 worldly Lufls, and Unrighteoufnefs, and fo live godly, 
 foberly, and righteoully in this prefent World, looking for 
 the Coming of Chrill, for our full Redemption, Tit. 2. ii, 
 12, 13. 
 
 Q. 96. What fhall be the final End of all thefe Graces ? 
 
 A. God fhall be glorified for ever in Mercy, and we 
 fliall enjoy that endlefs Life with Chrifl our Head, to 
 whom with the Father, and the holy Spirit, be all Honour 
 and Glory for ever. Amen. 
 
 FINIS. 
 

 RUDIMENTA 
 
 PIETATIS. 
 
 Quibus acceffit fummula 
 Catechifmi, 
 
 Ad piam juniorum educationem 
 apprime utilis. 
 
 I. Timoth. 4. 8. 
 
 Pietas ad omnia utilis eft, promiffiones 
 habens praefentis & futuras vitae. 
 
 ?»^, "■' 
 
 
 EDINBVRGI, 
 
 Excudebat, GlDEON LiTHGOW. 
 
 An7io Dom. 1653. 
 
 
288 
 
 Note. 
 
 -0- 
 
 We print this Catechism from a copy kindly lent us by Mr David 
 Laing, to whom we here acknowledge our obligations for information 
 respecting editions of this and other catechisms in this volume. 
 
 In Dunlop's Confessions, no separate title page is given to this 
 Catechism ; and the scholia are omitted. I insert the scholia, but I 
 omit the Lord's Prayer, Creed, Decalogue, &c. The book seems to 
 have gone under the general title of "Rudimenta Pietatis," of which 
 the Summula Catechismi was part. These "rudimenta" were early 
 taught in some of the Latin schools; and down as far as 1710, we 
 have mention of their forming one of the books read in the High 
 School of Edinburgh (Dr Steven's Hist, of the High School, App. 
 p. 36), From the Town Council Records (July 21. 1598), we find 
 that, in 1598, it was the " Catachesis Palatinatus" that was taught, 
 which had been "laithe fett owt in Latin" (Steven, p. 25). The 
 " Catachefis laitlie fet out in latin verfe," mentioned in minute of Oct. 
 19. 1598, must have been another, perhaps that of Robert Pont (which 
 forms one of our reprints), first published at St Andrews in 1573. 
 Sibbald speaks of Pont's " parvus catechifmus quo examinari poffunt 
 qui ad facram coenam admittuntur, " St Andrews, 1573. This must 
 have been a translation of the "little Catechifm " appended to that of 
 Calvin, given at p. 93 of this volume. Before this, however, we have 
 mention made of the "inghs and latine Catechifms, les and mair" 
 (Licence to Lekprevik, Jan. 14. 1567; Dr Lee's Memorial, App. p. 6). 
 We add to this, the information given by Dunlop regarding this 
 " Summula," in his table of contents : — " This is the little Catechifm 
 which has always been taught in the Grammar Schools of Scotland. 
 It is faid to be compofed by Mr. Andrew Simp/on, the Author of the 
 Latin Rudiments, which begins, Qiumi literarum con/idej-atio, who was 
 Mafler of the Grammar School at Perth, before and in the Time of 
 the Reformation ; and afterward was the firfl Proteftant Minifter of 
 Dumbar.^'' 
 
RVDIMENTA PIETATIS. 
 
 •" Triplex hominis status. 
 
 1. fin fan6litate et fanitate. 
 
 2. \ Sub peccato et morte. h 
 
 3. (Sub Chrifhi gratia. J 
 
 Qnejlio. i. /^UIS hominem creavif? 
 \2 Refponfio. DEUS. 
 Q. 2. Qualem creavit eum'? 
 R. San6tuni et fanum, mundique dominum. 
 Q. 3. In quern ufum creatus eft? 
 R. Ut Deo inferviret. 
 
 Q. 4. Quod fervitii genus ab eo exigebat Deus % 
 R. Legis fuae praeflationem. 
 Q. 5. Num in legis Dei praeflatione perflitit ? 
 R. Nequaquam : fed earn foede tranfgreffus efl. 
 Q. 6. Quae huj us tranfgreffionis poena? 
 R. Mors aeterna, cum animae, turn corporis, et ipfi, 
 & pofleris. 
 
 Q. 7. Quomodo inde liberamur ? 
 
 SUMMULA 
 
 Catechismi. 
 
 I. Homo liber cum 
 creatur. 
 
 SCHOLIA. 
 
 1. Primasva Dei in ho- 
 minem beneficia. (1.) 
 Quod esset. (2.) Quod 
 homo esset. (3.) Quod 
 Dei similis, nempe sanc- 
 tus, & sanus mundique 
 Dominus. 
 
 2. Ex lapsu enim cum 
 in peccatum, turn in 
 morbum, mortemque in- 
 cidit : peccato enim non 
 modo foedati, rerumque 
 dominio exuti, sed gra- 
 viter vulnerati, atquc 
 adeo trucidati sumus. 
 
 II. Capticus cum 
 peccavit. 
 Porro vide unde miser 
 homoexcidit. Fuitbea- 
 tus primum in internis 
 {eternisque : deinde iu 
 externis. Interna fue- 
 runt sanctitas, sanitas- 
 que omnium partium 
 animae ac corporis, &c. 
 Externa; rerum domi- 
 uatus, opes, iV copise. 
 
 3. Sed fraude Diaboli his omnibus fuit eversus, factusque miser. 4. Nam quid aequius. 1. Quain ut 
 opifici opus suum serviat. 2. Quid nobis conducibilius quam flnem ob quera conditi sumus assequi. 
 6. Modus liberationis per mortem Christi. Ea enim est nostra felicitas. 6. Non es factus in alium 
 finem, quam ut servias Deo ; unde ni ei servias, nulli es usui, nisi ut in ajternum pereas, justitije ejus 
 ' declarandae causa. Qui liberati ? Fideles. 7. Mors duplex, Animae & corporis, in hac vita, moritur 
 ' anima simul ac peccat : Deum enim qui animse vita est deserit, moritur corporis dum ab anima de- 
 seritur. In futura utrumque morietur : dum sjevissimis, serapiternisque suppliciis totus homo 
 mactabitur. 
 
290 
 
 ,wSUMMULA 
 
 Catechismi. 
 
 SinnmiUa Catechifmi. 
 
 Q. 
 
 R. Mera Dei gratia in ChrifLo Jefu, abfque noftris 
 meritis. 
 
 Q. 8. Cujufmodi perfona efl Chriflus ? 
 
 Vere Deus vereque homo, in perfona una. 
 9. Quomodo nos liberavit ? 
 Morte fua : mortem enim nobis debitam pro 
 nobis fubiit, nofque eripuit. 
 
 Q. 10. Num omnes liberantur per Chriftuml 
 
 R. Minime, fed ii tantum qui fide eum amplec- 
 tuntur. 
 
 Q. II. Quid efl fides? 
 
 R. Cum mihi perfuadeo, Deum me omnefque 
 San6los amare, nobifque Chriftum cum omnibus fuis 
 bonis gratis donare. 
 
 Q. 12. Recenfe Summam tuae Fidei ? 
 
 R. Credo in Deum Patrem, &c. 
 
 Q. 13. Quis operatur banc fidem in nobis '? 
 
 R. Spiritus San6lus per Verbum et Sacramenta. 
 
 Q. 14. Quomodo eam operatur per Verbum et 
 Sacramenta 1 
 
 R. Aperit cor, ut Deo loquenti in Verbo et Sacra- 
 mentis ere damns. 
 
 Q. 15. Quid efl Dei verbum? 
 
 R. Quicquid veteris ac novi Teflamenti libris con- 
 tinetur. 
 
 Q. 16. Verbi Dei quot partes? 
 
 III. Liberatus cum credit 
 in Christum. 
 Verbi Dei partes Lex 
 (& Evangelium : 2. Hcec 
 posna inflicta estposteris 
 quia omnes in Adamo 
 peccavimus, qui autem 
 peccat, jure punitur. 
 Peccati autem comes est 
 poena, vindice justitia. 
 
 8. Homo fuit ut mori 
 posset hominisque de- 
 bitumexsolveret: Deus. 
 ut moriendo mortem 
 vinceret ne moi;s, Dei 
 hominisque hostis, am- 
 plius in hominem do- 
 minaretur. 
 
 9. Ex peccato debitum 
 contraximus unde obli- 
 gati sumus ut jet erne 
 moreremur. Sed per- 
 tulit banc mortem 
 Cbristus pro nobis, nos- 
 que exsolvit. 
 
 10. Nam Justus ex fide 
 vivit, & qui fide caret, 
 ei sub morte & ira Dei 
 eternum habitandum 
 est. 
 
 11. Nam in fide est du- 
 plex persuasio. 1. De 
 amore Dei erga nos. 
 2. De Dei beneficiis qu« 
 ex amore fluunt: Christo 
 nimirum, cum omnibus 
 
 suis bonis. Hinc duse } 
 
 Symboli partes. 
 
 12. De Dei Patris, Filii, & Spiritus sancti amore erga nos, qui elucet ex iis quae nostri causa prje- 
 stiterunt : De Dei beneficiis in nos coUatis. 13. Ex gemina autem ea persuasione nascitur fiducia, 
 cum in solidum a Deo pendemus. Expends symbolum. 14. Undique obstructum est cor hominis, 
 tenebrisque, k, omni perversitate refertum, ut nullus sit aditus Dei verbo, aut ulli rei bonge. 15. Sed 
 Spiritus sanctus accidens, id aperit, facem coelestis veritatis infert & hoc Augeag stabuhim expurgat. 
 16. Deus Lege exigit debitum : debitum autem est, ut aut legem exequamur, aut seterne pereamus. 
 Elucet hie Dei justitia ; Evangelic declavat, & Sacramentis obsignat hoc debitum esse solutum a Christo, 
 nosque liberos si Cbristus fiat noster : fit autem noster si credemus. 
 
 R. Du^, Lex et EvangeliuiPx. 
 
SuDiinula CatccJiifnii. 
 
 Q. i-j. Quid eft Lex? 
 
 R. Do6lrina Dei, debitiim a nobis exigeiis, et 
 quia non fumus folvendo, damnans. 
 
 Q. 1 8. Quid Evangelium ? 
 
 R. Doctrina Chriftum cum omnibus fuis bonis 
 [nobis] offerens, debitumque noftrum ab eo folutum, 
 nofque liberos effe proclamans. 
 
 Q. 19. Quid Sacramenta ] 
 
 R. Sigilla Dei, fignificantia et donantia nobis 
 Chriftum cum omnibus fuis bonis. 
 
 Q. 20. Quc-e haec Chrifti bona? 
 
 R. Amor Dei, Spiritus San6lus, unio noftri cum 
 Chrifto : unde remiffio peccatorum, fanatio natume, 
 fpiritualis nutritio & vita aeterna [promanant]. 
 
 Q. 21. Quot funt novi Teftameiiti Sacramenta? 
 Duo, Baptifmus & facra Coena. 
 22. Quid [eft] Baptiftnus ? 
 Sacramentum infitionis noftrae in Chriftum, et 
 ablutionis a peccatis. 
 
 Q. 23. Quid infitio noftri in Chriftum ? 
 
 B. Unio noftri cum Chrifto, unde manat remiffio 
 peccatorum, et perpetua refipifcentia. 
 
 Q. 24. Baptifmus quid juvat fidem? 
 
 B. Teftatur, ut aqua corpus abluitur, fic, operante 
 Spiritu fancto, a peccatorum reatu et radice, per 
 fidem in fanguine Chrifti, nos repurgari. 
 
 SUMMULA 
 
 Catpxiiismi. 
 
 R. 
 
 Q. 
 
 R. 
 
 17. Atqiie hie elucet 
 Dei misericordia : utro- 
 bique vero hominis 
 miseria absque Christo. 
 
 18. Nam Sacramenta 
 non modo significant 
 Christum, sed eum eti- 
 am donant cum omni- 
 bus quae habet, imo esse 
 nobis in Verbo dona- 
 tum confirmant, & ob- 
 signant, sunt enim sigil- 
 la ; Ergo quid si sic 
 definiam Sacramenta, 
 sunt Dei sigilla, cer- 
 tum me facientia Chris- 
 tum esse mihi donatum, 
 cum omnibus suis 
 bonis. 
 
 19. Nam Deus Chris- 
 tum cum omnibus qua 
 habet in verbo nobis 
 offert, 
 
 20. Nos fide accipimus 
 it possidemus. 
 
 21. Spiritus autem 
 sanctus banc possessi- 
 onem Sacramentis ob- 
 signat. 
 
 22. Baptismus obsig- 
 nat coelestem nativita- 
 tem; ccenaeducationem 
 nostri in Ecclesia. 
 
 23. Unum cum Christo 
 facti, quicquid ille ha- 
 bet, nos accipimus, & 
 
 quicquid ab eo praestitum est, Deus nos existimat id omne pra?stitisse. Nos ergo in Christo satis- 
 fecimus pro peccatis : no.s cum Christo peccatum crucifiximus, ne in nos ultm tyrannidem exerceret, 
 nos in illo tarn placemus Deo ac si nunquam peccassemus, Christus liberavit nos tum a damnatione 
 peccati, tum a dominatione seu tyrannide. Mortuus est enim peccato, & pro peccato. Qua mortuus 
 est pro peccatis. meritus est nobis remissionem : satisfecit enim, unde reatum & damnationem 
 abolevit. Qua autem mortuus est peccato, peccati tyrannidem fi-egit, simulque sanavit naturam ; pec- 
 catum enim cum eo crucifixum est & extinctum. Nos liberati, Hinc perpetua in nobis resipiscentia 
 & totius naturse renovatio. 24. In peccatis sunt duo ; reatus & radix : Keatus est obligatio ad 
 pcenam ob peccatum : Radix est corrupta natura, unde peccata manant. Christus morte sua utrum- 
 que sustulit. Keatum quidem, dum meritus est peccatorum remissionem Radicem, dum peccatum 
 cruci aflSxum vi mortis ipsius est peremptum. 
 
SUMMULA 
 
 Catechismi. 
 
 Siimrmtla CatecJdfmi. 
 
 Q. 25. Quid eft facra Coena'? 
 
 B.. Sacramentum fpiritualis nutritionis noflrae in 
 Chrillo. 
 
 Q. 26. Ccena Domini quid juvat fidem? 
 
 R. Teflatur, ut pane & vino corpora noflra alun- 
 tur et augefcunt ; fic animas noflras corpore et fan- 
 guine Chrifti crucifixi ali et corroborari ad vitam 
 aetemam. 
 
 Q. 27. Corpore et fanguine Chrifli quomodo 
 alimur % 
 
 K Dum fide percipimus, et Spiritus San6li, qui 
 una adeft, vi, ea nobis applicamus. 
 
 Q. 28. Quando fide percipimus, et nobis appli- 
 camus corpus Chrifli crucifixi. 
 
 R. Dum nobis perfiiademus Chrifli mortem et 
 crucifixionem non minus ad nos pertinere, quam fi 
 ipfi nos pro peccatis noflris crucifixi effemus : Per- 
 fiiafio autem haec eft verae fidei. 
 
 Q. 29. Vera fides quomodo dignofcitur *? 
 
 R. Per bona opera. 
 
 Q. 30. Quomodo cognofcuntur bona opera*? 
 
 R. Si Dei legi refpondeant. 
 
 Q. 31. Recita Dei legem *? 
 
 R. Audi Ifrael, Ego fum Dominus, &c. 
 
 Q. 32. Hsec Lex de quibus te admonef? 
 
 R. De officio meo erga Deum, et erga proximum. 
 
 Q. ^^. Quid officii debes Deo 1 
 
 R. Supra omnes eum ut amem. 
 
 Q. 34. Quid debes proximo *? 
 
 25, 26. Ut Baptismo 
 nascimur Dei filii, ita 
 coena nutrimur, & in 
 robustos & perfectoB 
 Tiros augescimus. 
 
 27. Nil a Deo ad salu- 
 tem accipimus, nisi in- 
 terventu fidei : Ni enim 
 persuasum habeas te ac- 
 cipere, Non accipis ea 
 qua; morte meritus est 
 Christus ; operante Spi- 
 ritu sancto duntaxat ac- 
 cipimus. Nam, Spiritus 
 est qui vivificat ; caro 
 non prodest quicquam, 
 Jo. 6. 63. 
 
 28. Quidni id nobis per- 
 suaderemus, si Ctiristus 
 sit noster, omnia ques 
 Christus habet fiunt 
 nostra ab ipso jure. Si 
 caput est Christus, nos 
 ejus membra, qusecun- 
 que aut fecit aut per- 
 pessus est, ea Deus nobis 
 accepta fert : Mors erga 
 & merita, omnia deni- 
 
 que Christi, sunt nostra 
 
 judicio Dei; ut Deus jam 
 nil adversum nos habeat 
 magis quam adversum 
 ipsum Christum. 
 
 29. Nam fides cum ma- 
 lis operibus esse nequit: 
 quia is qui fidei is est, 
 Vir bonus necessario 
 est ; boni autem natura 
 est bene agere. Ubi 
 fides, ibi regnat Dei Spi- 
 ritus. At ubi mala sunt 
 
 opera regnat Diabolus. 30. Qui fidem habet, habet Christum, at qui possidet Christum, num malus 
 erit ? Num Deus dedit tibi Filium suum, & Spiritum sanctum ut Diabolo servias ? 31, 32. In bono 
 opere duo sunt. 1. Ut sitbonum. 2 Ut bene fiat ; ex fide scilicet ad Dei gloriam; dat quisquam Elee- 
 mosynam ; si ad ostentationem ut Mat. 6. 22, bonum opus facit sed non bene. 33, 34. Supra teip- 
 sum amare debes Deum, at proximum ut teipsum ; Dei gloriam ergo promoveres, quamvis tibi exitio 
 sit futura, quanto magis, cum nostrum sit summum bonum, & felicitatem unice pariat. 
 
Suiiiniula CatccJiifini. 
 
 B. Eum ut amem tanquam meipfum. 
 
 Q. 35. Potis es hasc praeflare? 
 
 R. Minime gentium : nam tantifper dum hie vivi- 
 mus, habitat in nobis peccatum. 
 
 Q. ^6. In Dei fiHis quid hinc exifl.it] 
 
 R. Perennis pugna inter camera et fpiritum. 
 
 Q. 37. In hac pugna quomodo nobis verfandum ? 
 
 R. Aflidue orandum, ut Deus peccata nobis re- 
 mittat, imbeciUitatemque fufl.entet. 
 
 Q. ^Z. Quomodo orandum ? 
 
 R. Ut nos docuit Chrifl^us, Pater nofl.er, qui es, &:c. 
 
 Q. 39. Qui tibi perfuades, Deum donaturum qu^e 
 petis? 
 
 R. Quia orare juffit, poUicitufque efl^ quicquid 
 peterem in Chrifl.i nomine, fe mihi largiturum. 
 
 Q. 40. Quid debes Deo pro tot beneficiis ? 
 Ut ei gratias agam, perpetuoque ferviam. 
 41. Quomodo Deo ferviendum ? 
 Ex verbi ipfius prsefcripto, ut jam diclum efl.. 
 
 SUMMULA 
 
 Catechismi. 
 
 35, 36. Caro sunt om- 
 nes vitiosi affectus in 
 homine, ipsaque vitiosi- 
 taf), Spiritus est sancti- 
 tas, sanitas(}ue natura;, 
 & boni motus inde pro- 
 naanantes, openante Dei 
 Spiritu : Verum luec 
 sanctitas dum vivimus 
 imperfecta est, ut vitio- 
 sitatem nequeatpenitus 
 expurgare, & expug- 
 nare. Hinc pugaaha3C, 
 Spiritus enim est a Deo, 
 caro a Diabolo, 
 
 37. Duo hostes intra 
 nos, quibuscum jugiter 
 deluctandum. 1. Pec- 
 cata. 2. Naturae corrup- 
 tio, unde tentationes, 
 Hinc in oratione Domi- 
 nica petimus peccator- 
 um remissionem, k vic- 
 toriam de tentationibus. 
 
 38. Hajc omnium pre- 
 cationum norma esse 
 debet, quae licet discre- 
 pent veAis, re eerte, & sensu non discreparent. 39. Duo nos eertos facerent Deum nos exauditurum 
 1. Quia toties & tam serio petere jussit. Homo quispiam paulo humanior, nedum pater, num jubcret 
 petere, quod nollet dare ? 2. Quia ultro & saepe pollicitus est se daturum. Cur esset pollicitus ; num 
 gloriatur fidem fallere, & nos decipere ? 40. Ante accepta beneficia vult nos petere, post accepta 
 gratias agere. Nil praeterea pro tot beneficiis exigit. 41. Si feceris quod prsecipitur in Scripturanon 
 dubium est quin Deo sis placiturus, salutemque consequuturus. Quid opus ergo aliLs, Papista, ad 
 Dei cultum ? 
 
 R. 
 
 Q. 
 
 R. 
 
 FINIS. 
 
SUMMULA i 
 
 Catechismi. 1; 
 
 Pre 
 
 ces. 
 
 -0- 
 
 Pecati confefjio, 
 
 IVTE intres in judicium cum fervo tuo Domine, quia non 
 ^ ^ juflificabitur in confpectii tuo omnis vivens. De- 
 li6la juventutis meae, & ignorantias meas ne memineris : 
 fed fecundum mifericordiam tuam memento mei, propter 
 bonitatem tuam refpice me, et miferere mei, quoniam 
 Deus meus es tu. 
 
 Precatio mattitina. 
 
 QUANDOQUIDEM tu Coeleflis Pater, cum m Coelis, 
 tum in terris unus ille omnipotens Deus, ubique gen- 
 tium et locorum es, et ufque permanebis, te ex animo fuppli- 
 ciflime precor, ne fmas ut in meam, neque ut alii credentes 
 in fuam, voluntatem, hunc diem convertamus, neque ut ad 
 pravum arbitrium noflrum abutamur, sed ad paternam tuam 
 voluntatem, seternum confilium, verbum illud tuum faluti- 
 ferum, tuumque beneplacitum re6le intueamur, et veraci 
 corde perficiamus, quo Nomen tuum Divinum, per nos 
 miferos peccatores nunc et femper fan6tificetur, per filium 
 tuum Jefum Chriflum, Amen. 
 
Prccatio pro Docilitatc. 
 
 A UDI preces meas aeterna Patris fapientia, Domine Jefu 
 Chrifle ; qui teneras setati docilitatis commodum 
 addidiili, adde quaefo ad naturae propenfionem, auxili- 
 um gratiae tuae, ut literas, ac liberales fcientias perdifcam, 
 fed tuae gloriae fervituras, quarum adminiculis adjuta mens 
 mea plenius affequatur cognitionem tui, quern noffe feli- 
 citatis humanae fumma eft : Utque ad tuae fandlilTimae pu- 
 eritiae exemplum, indies proficiam aetate, fapientia et gratia 
 apud Deum et apud homines : Qui vivis et regnas in con- 
 fortio Patris, et Spiritus fan(5ti in aeterna fecula, Amen. 
 
 SUMMULA 
 
 Catechismi. 
 
 Confecratio Meiifce. 
 
 /^CULI omnium in te fperant, Domine, et tu das efcam 
 ^-^ illis in tempore opportuno : Aperis tu manum tuam 
 et imples omne animal benedi6lione : Benedic nobis 
 Pater Cceleflis et his donis, quae de tua largitate fumus 
 fumpturi, per Jefum Chriflum Dominum noflram. Amen. 
 
 Prccatio alia ante Dcgiijlationcm. 
 
 TDATER coeleflis, qui pro tua benignitate pafcis omnia, 
 ^ neque in multis pafcendis tenuior, neque in paucis co- 
 piofior es, qui nulla lege rerum teneris, effice, rogamus, ut 
 his cibariis refe^ti, tuam inexhauilam in Chrillo liberali- 
 tatem et beneficentiam recognofcamus, qui verus es, et 
 indeficiens animae cibus, Amen. Pater fiojter, o^c. 
 
SUMMULA 
 
 Catechism I. 
 
 Gratiariiin actio pojl cibimi. 
 
 QUANDOQUIDEM nos Domine donis tuis, omnipo- 
 tens et miserecors Deus, exfatiafti, effice ut pofl- 
 hac quod per nos fieri, aut fecus, velis, diligenter obferve- 
 mus : Atque illud animo fincero effe6tum prseilemus, per 
 Jefiim Chriflum Dominum noftrum, Amen. Pater nojler, 
 
 ■■I 
 
 I' 
 
 Q 
 
 A lia. 
 
 UI nos creavit, redemit et pavit, benedi6lus fit in 
 aeternum, Amen. Pater nojier, &^e. 
 
 Gratiarimi actio deprofeBit in Jiiidiis fuJ) Vefperaui 
 dicenda, e ScJiola redetintibtis. 
 
 AT OS tibi benigniflime Domine Jefii Chrifle, qui fons es 
 "'■ ^ et dator omnis fapientiae, et intelligentiae, fine quo 
 omnia nollra fludia fiicceflu carent, agimus gratias quod 
 mentes noftras tua gratia illuminafli ad percipiendas lionef- 
 tas difciplinas : Da quaefiimus, ut quicquid bonarum lite- 
 rarum hoc die addidicimus, fideli id quoque memoria 
 retineamus, et in ufiim melioris vitae profe6tus literarum 
 imitando trahamus, ut indies pietatem honeflis moribus et 
 bonis literis feliciter promoveamus, comparantes nobis 
 do6trinam qua uti poflimus, ad gloriam tui nominis illuf- 
 trandam, et utilitatem proximorum augendam, atque nof- 
 tram [et] ipforum falutem. Amen. Pater nojler^ &=€. 
 
Preces. 
 
 I 
 
 A Ho prccatio. 
 
 /^MNIPOTENS, jufle, et mifericors Deus : ne patiaris 
 ^-^ fandliffimum nomen tuum propter peccata noflra 
 affici contumelia. Nam alioqui plus fatis te benignum 
 patrem offendimus, dum verbo tuo, ut par erat, non obedi- 
 mvs : dum ignorantia, ingratitudine, et murmure noflro 
 iram tuam quotidie adverfus nos concitamus, atque ita 
 juflas poenas nobis attrahimus. Veruntamen, O domine, 
 miferere noflri pro magna tua mifericordia, fac ut peccata 
 noflra et reclius agnofcamus, et magis deploremus, et 
 vitam noflram emendemus, excita et corrobora magiflratum 
 populi tui, ut gladio, quem ei porrexifli ad terrorem et 
 fecuritatem, legitime utatur. Confirma miniflros Ecclefi- 
 arum tuamm, ut fideliter at conftanter verbum tuum do- 
 ceant, et omnes officii fui partes obeant. Tuere ac 
 defende nos ab omni dolo et perfidia, irrita fac omnia 
 fcelera, atque infidiofa confilia, quae adverfus Ecclefiam et 
 verbum capiuntur. Ne fubtrahas nobis verbum tuum, 
 et Spiritum fan6tum tuum ne auferas a nobis. Excita in 
 nobis veram fidem, patientiam, et conflantiam ; Fer opem 
 miferae et afflidse Ecclefiae tuse, libera eam omni tyrannide 
 et ignorantia. Confolare et confirma quotquot funt anima 
 vel corpore affli6li. Da nobis pacem, per Jefum Chriflum, 
 Filium tuum, Dominum noflrum, qui banc nobis indubi- 
 tatara de tua voluntate promiffionem edidit : Amen dico 
 v9ois, quicquid petieritis a Patre in nomine meo, hoc 
 ,^abit vobis ; eaque fretos nos fic precari juffit. Pater 
 iiq/ler, 6^^. 
 
 SUMMULA 
 
 Catfxhismi. 
 
298 
 
 Sinnvuda CatecJiifvii. 
 
 SUMMULA 
 
 Catechismi. 
 
 Precatio dum itur ciibitum. 
 
 "TpGO tibi Omnipotens et mifericors Pater, per Jefum 
 ^-^ Chriflum dile6lum Filium tuum gratias ago, quod 
 me hoc die per gratiam tuam cuftodieris : teque rogo, ut 
 mihi omnia peccata mea condones, quibus te hoc die 
 offenderim : Item hac no6le mei curam agere, et me de- 
 fendere velis : Ego enim, Domine, animam ac vitam meam 
 in manus tuas commendo, San6lus tuus Angelus nufquam 
 difcedat a me, ne quid poffit in me Satan. Amen. 
 Pater nq/ier, &'c. Credo i?t Peum, &'C. 
 
 FINIS. 
 
 NOTES. 
 
 The prayer, pro dociliiate, p. 295, is one of those composed by 
 Erasmus, "for the daily use of severy scholar" of St Paul's School, 
 London. See "Private Prayers" in Queen Elizabeth's days, Par- 
 ker Society, pp. 171, 372. It is hardly possible to trace the author- 
 ship of the others. 
 
 The words within brackets in page 291 are not in the original 
 edition. Eft in Q. 22 is in the edition of 1692. 
 
 In p. 289, line 4 from foot, |the three words, "Qui liberati ? Fideles, " 
 more properly belong to Q. 10. 
 
 Page 296, last line, et, as given in brackets, seems to be required to 
 complete the passage. 
 
APPENDIX. 
 
*^X#l 
 
 1 
 
APPENDIX. 
 
 NO. I. 
 
 T^HE exact historical place of the following so-called Cate- 
 J- chism, I have not been able to discover. It seems to have 
 been one of the earliest productions of the Reformation, — the 
 work of the Wedderburns. It is not a Catechism in the sense in 
 which we generally understand that word, but as a piece of 
 rhythmical instruction, it is a Catechism. The earliest Cate- 
 chisms were not in the form of question and answer ; Luther's is 
 a brief exposition of practical Christianity, and we do not know 
 of any old metrical Catechism in our language but the present. 
 To it are appended many other rhythmical pieces ; several 
 of these versions of Scripture, and others Christian " sangs and 
 ballats," adapted to the old tunes, and substituted for the pro- 
 fane songs of previous days. Some of these are admirable ; 
 though one or two are a little coarse in expression, as well as 
 peculiar in versification. 
 
 Our forefathers took great pains in this department of in- 
 struction. They did what they could to make the ballads of 
 the nation ; not merely for the purpose of purifying the litera- 
 ture of the country, but of conveying religious truth in the 
 most effective and pervasive of forms.'^ They aimed at taking 
 hold of the heart of the nation by Christian song. Protestant 
 
 * One of the earliest martyrs (in 153j) was " one Kennedie, who had not past 
 the eighteenth yeere of his age ; a man of good witt, and excelling ui Scottishpoesie" 
 (Calderwood, vol. i. p. 132). 
 
 Me TR ICAL 
 
 .Catechism. 
 
Appendix. 
 
 Metrical 
 Catechism. 
 
 songs, Christian songs, loaded with everlasting truth, were 
 sent over Scotland ; and they did a work which endured for 
 generations. 
 
 To metrify David's Psalms was their first object ; and to 
 add to these other songs and hymns scattered through Scrip- 
 ture, was their next. In " The Book of Common Order," the 
 Psalms are given, and these other pieces, such as the Song of 
 Moses, the Magnificat, the Nunc Dimittis, the Veni Creator, 
 the " Humble Suit of a Sinner," the " Complaint of a Sinner," 
 the " Lamentation of a Sinner." The versions of some of these 
 are not the same in the Book of Common Order, as in the 
 " Gude and Godly Ballates." The Church took for granted 
 that it was a right thing to sing Christian songs in the congre- 
 gation, and she provided the flocks both with the songs and 
 the music* Scotland owes much to her wisdom in this 
 respect.f 
 
 The idea that nothing ought to be sung in public worship 
 beyond the 150 Psalms was unknown, not only to our Scotch 
 Reformers, but to the reformers of the continent. J Luther, 
 Calvin, Beza, as well as Knox, Craig, and Melville, all took for 
 granted that the hymns of both Old and New Testament be- 
 longed to the service of the congregation as truly as did the 
 Psalms of David. 
 
 The Wedderburns had given their rude but nervous songs 
 to the Church, meaning them to be sung, not only in families, 
 but m the congregation. They had done so under the impri- 
 matur of Knox and his colleagues ; as Marot had done at 
 Geneva under the sanction of Calvin and his brethren. 
 
 - 
 
 * As to Pre-Reformation times, the following statement from Calderwood is 
 curious, as to James First of Scotland (about 1420) : " He brought into divine ser- 
 vice a new kind of chaunting and music, wherein he was expert himself. They 
 placed a great deal of religion in curious singing in these dayes. The organs were 
 not known in Scotland before his time" (vol. i. p. 48). 
 
 t In Livingstone's autobiography, we read of Principal Boyd's (of Glasgow) 
 musical sympathies. "Sometimes he would call me and some other three or four, 
 and lay down books before us, and have us sing setts of musick, wherein he took 
 great delight" (Life of Livingstone, Wod. Soc. Sel. lUogr. vol. i. p. 134). 
 
 J As the Psalms are even more a " liturgy " than a " psalter," embodying in them 
 as much prayer as praise, it is impossible to contend for an inspired psalter, with- 
 out maintaining an inspired liturgy. Besides, one does not see why we should 
 
Appendix. 
 
 303 
 
 A few years later additions were made, and in some of the 
 [editions of " The Book of Common Order," we have " The 
 Song of Moses, to bee sung to the tune of the third psalme." 
 [To this the following preface is prefixed : — 
 
 The Song of Mofes : Wherein is conteined GoDS benefites towardes 
 his people, And the peoples great vnthankfulnefTe 
 towards their God, &c. 
 The Printer to the Reader. 
 Beeing in conference with a Godlie Brother (Chriflian Reader) I 
 fliewed vnto him that I was minded to print ouer againe this Booke 
 , of the Pfalmes, who faide %Tito me that he marueled that tlie Song of 
 j Mofes was neuer yet infert therein, the wliich conteined an abridge- 
 ; ment of all Do61;rine meete for the glorifying of God, and edifying of 
 
 I his Church : And therefore, mofte finelie fet foorth in verfe, by the 
 Spirit of God, for memories caufe, dited to Mofes word for word, and 
 I expreffelie commanded to bee put into the mouthes of all fortes of 
 people, to bee a witneffe for the patience of the Lord againfl their 
 fmne and vnthankfulnefTe, to juftifie him, when his judgementes 
 (liould bee extreamelie powred foorth for the fame. The which doc- 
 trine and purpofe of the Holie Spirite, remaining in regifler, is as 
 needfull in this declining eftate of the Gofpell, and taking away of fo 
 manie faithfull Meffengers of God, as it was at the departure of 
 Mofes and more. I requefled him therefore, that I might haue it put 
 into Meeter, who accorded, and fent mee the fame to be infert in this 
 new Edition, and recommended carefullie to the Church of our time 
 and land : The which I pray God may by her be vfed fruitfullie for 
 preuenting of the horrible plagues fo long threatned, and comfort of 
 Her elect children when the fame fhall be powred out. Amen. 
 
 Some years later, very soon after the famous Assembly of 
 1638, the Church seems to have taken up this subject in ear- 
 nest, recommending that " Mr Zachary Boyd be at the paines 
 to translate the other Scriptural songs in meeter";* and in the 
 following year appointing a committee to " revise the labours 
 
 Metrical 
 Catechism. 
 
 sing David's Psalms, and not "the Song of Songs, which is Solomon's" ; why we 
 should sing the "nj^w song " of Ps. xcviii., and not the new song of Rev. v. If we 
 are to keep withiry'the limits of inspired psalmody, let us occupy the whole range 
 of it, as our fathers did. 
 * Acts of General Assembly, August 1647. 
 
;o4 
 
 Appendix. 
 
 Metrical 
 Catechism. 
 
 of Mr Zachary Boyd upon the other Scriptural Songs."* In 
 spite of Principal Baillie's warnings as to " the flatteries of 
 his unadvised neighbours," f Boyd carried out^his commission, 
 and published some sixteen or seventeen " Scriptural Songs," 
 along with a version of the Song of Solomon, prefixing the fol- 
 lowing dedication : — 
 
 To the right reverend the faithful ministers of God's word, of the 
 Church of Scotland. Right reverend, It pleased you in the Generall 
 Assembly last at Edinburgh, anno 1647, to take to your consideration 
 the great utility the Church of God may have by the Songs contained 
 in Holy Scriptures. After due deliberation, it pleased you to ordain 
 that I should labour in that work. In obedience unto you I have 
 endeavoured to come as near to the text as was possible for me to do ; 
 and these my labours, I, in all humility offer to be considered by the 
 most learned and most judicious brethren, that the Church having the 
 use thereof may, in obedience to the apostle's precept, Eph. v. 18, in 
 psalmes and hymnes and spirituall songs make melody in their heart 
 to the Lord, whom I entreat in all humility to direct you in all things 
 by his Holy Spirit. So I remain, from Glasgow, the 27th of Feb- 
 ruary 1648, your humble servant in the Lord, M. Zachary Boyd. 
 
 These efforts for obtaining " Scriptural Songs," over and 
 above the Psalms, were interrupted by the days of persecu- 
 tion ; but in 1707, the work was resumed, and so far carried 
 out, long before the •' reign of moderatism" had begun. From 
 that date there are several references to the subject in succes- 
 sive General Assemblies. But coldness was coming over the 
 Church, and " moderatism " soon threw its damper over all 
 spiritual praise. Instead of saying that the spirit which led to 
 the adoption of the paraphrases was the spirit of moderatism, 
 it would be more true to say that, by means of that Arminian 
 abortion called " The Paraphrases," moderatism succeeded in 
 defeating one of the great objects which our forefathers for 
 nearly two centuries had kept in view, — the providing of Scrip- 
 tural hymns for the public worship of God. 
 
 As the first part of the work, entitled, " Ane compendious 
 Booke of Godly and Spiritual Songs, collected out of sundrie 
 
 * Acts of General Assembly, August 1648. 
 t Letter to W. Spang, January 1647. 
 
 1 
 
Appendix 
 
 partes of the Scripture," &:c., is named a Catechisme, we 
 append it to the more regular documents, so called, already 
 printed in full. It begins with : — 
 
 The Prologve, 
 Pavl writand to the Coloss. in his third chapter, sayes, Let the word 
 of God dwel in you plenteouslie in all wisdorae, teaching and exhort- 
 ing your selues with psalraes and hymns, and spirituall sangs, quhilk 
 haue lufe to God, and fauours his word. We haue heir an plain text, 
 that the word of God incressis plenteously in vs, by singing of psalnies 
 and spirituall sangs, and that specially amang yong persons, and sik 
 as are not exercised in the Scriptures. For they will sooner consaue 
 the true word, nor quhen they heir it sung in Latine, the quhilk they 
 wot noght what it is. But quhen they heir it sung, or sings it them- 
 selues into their vulgur toung with sweet melody : then sail they loue 
 their God, with hart & minde, and cause them till put away bawdrie 
 and vnclein sangs. Praise to God. Amen. 
 
 The T(xt of the Catechisme. 
 The text of the Catechisme or Instruction of Christen men, whilk is 
 necessary to euery man that wald be saued, to knaw and exercise 
 themselves dayly therein, conteinand 
 The Ten Commandements of God. 
 . The Twelf Articles of our Faith. 
 The Lords Prayer, or Pater noster. 
 Of our Baptisme, and of the Lords Supper. 
 
 And^ first, the Ten Commandements of God, as tJiey are written in 
 
 Exod. XX. chap. 
 I am the Lord thy God quhilk haue broght thee out of the land of 
 Egypt, and out of the house of bondage : thou sail not haue any vther 
 strange gods before my face. 
 
 f Thou sail not make to thy selfe any grauen image, nor the 
 similitude of ony thing that is in heuin aboue, or in the earth beneth, 
 or in the waters vnder the earth. Thou sail noght bow downe thy 
 self to them, nor worship them. For I the Lord thy God am a ielous 
 God, and visites the sinnes of the fathers upon the children, vnto the 
 third and fourth generation of them that hate me, and shaws mercie 
 vnto thousands of them that lufe me, and keep my commandements. 
 
 Thou sail not take the Name of the Lord thy God in vaine ; for 
 the Lord wil not hald him guiltles that taketh his Name in vaine. 
 
 U 
 
 305 
 
 Metrical 
 Catechism. 
 
3o6 
 
 Appendix. 
 
 Metrical 
 Catechism. 
 
 Remember that thou keep haly the Sabbath day. 
 Honour thy father and mother. 
 Thou sail noght slay. 
 Thou sail not commit adultery. 
 Thou sail noght steill. 
 
 Thou sail not beir fals witnes against thy neighbour. 
 Thou sail noght desire thy neighbours house. 
 
 Thou sail noght desire thy neighbours wife, nor his seruand, nor his 
 maiden, nor his oxe, nor his asse, nor ony thing that is his. 
 
 ]f Followes the threatning of God, made to thejn that brekis his com- 
 mandements, and his promises made to them that keeps them, 
 Deut. 17. 
 
 If Cursit ar they that continewis not in all the words of this law to 
 do them : and all the pepill sail say Amen. Exod. xx. 
 
 ]f Followes the Twelue Articles of our Faith or Creed, as they were 
 written by the Apostles to the Three Perfons in Trinity. 
 
 1. I beleeue in God the Father Almighty, Maker of heuin and earth, 
 
 2. And in Jesus Christ his only Sonne our Lord. 
 
 3. Quhilk was consauit by the Haly Gaist, borne of the Virgin Mary. 
 
 4. Sufferit vnder Ponce Pylat, was crucified, died and buried : he 
 descended into the hell. 
 
 5. The third day he raise againe fra the deid. 
 
 6. He ascended into heuin, and sits at the right hand of God the 
 Father Almighty. 
 
 7. Fra thence sail he cum to iudge the quicke and the deid. 
 
 8. I beleeue in the Haly Gaist. 
 
 9. The Haly Catholicke Kirke, the communion of Sanctis. 
 
 10. The remission of sinnes. 
 
 11. The resurrection of the body. 
 
 12. And life euerlasting. 
 
 FINIS, ^ 
 
 * 
 
 Followes the Lords Prayer or Pater noster, as it is written in the 6 
 chapter of Mat. quhilk Christ learned vs to pray, commandand 
 vs to pray, and promeist to heare vs. Conteiftand 7 Petitions, 
 and all things necessary for vs. 
 
 Our Father that art in heuin, hallowed be thy name. 
 
 2. Thy kingdome come. 
 
 3. Thy will be done in earth, as it is in heuin. 
 
Appendix. 
 
 307 
 
 4. Giue vs this day our dayly bread. 
 
 5. Forgiue vs our trespasses, as we forgiue them that trespas against 
 
 vs. 
 
 6. And lead vs not into temptation. 
 
 7. But deliuer vs from euill. For thine is the kingdome, the power 
 
 and the gloir, for euer. Amen. 
 
 Follaiuis of our Baptisme. 
 GoE your way, and teich all nations, baptise them. In the name of the 
 Father, of the Son, and of the Holy Ghost. Mat. 16. Goe your way 
 into all the world, and preich the Euangell till all creatures : And 
 quha that beleuis and is baptised, sail be saued : But quha that be- 
 leuis not, sail be condemned. Tit. 3. Nought for ye works of right- 
 eousness which we haue wrought, but after his great mercy, God hes 
 saued vs by the fontane of the new birth, and renewing of the Holy 
 Ghost : Whilke hee shed on vs aboundantly throw Jesus Christ our 
 Sauiour, that wee beeing made righteous by his grace, suld be aires of 
 eternall life, according to the hope that is trew. Rom. 6. Therefore 
 are wee buryit with Christ be baptisme into deid : sa as Christ was 
 raisit from deid be the glore of his Father, euin sa also wee suld walke 
 in a new life. 
 
 Followis the Lordis Supper, as it is written in the I Epist. 
 to the Corinth, chap. 1 1, 
 That whilke I haue delyuered vnto yow, I resauit of the Lord. For 
 the Lord Jesus, the same night in the whilke hee was betrayed, tooke 
 the bread, brak it, and gave thankes, and saide, Take yee, eit yee, 
 that is my bodie whilke is broken for yow, doe yee in remembrance 
 of mee. Efter the same maner also, hee tuke the cup when the supper 
 was done, and said. This cup is the New Testament in my blud, doe 
 this (als oft as yee drink it) in remembrance of mee, for als oft as sail 
 yee eit of this bread, and drinke of this cup, yee shall shaw the Lordes 
 deith vntill his comming. Wherefore, whasaever sail eit of this bread, 
 and drinke of this cup of the Lord vnworthelie, sail be giltie of ye 
 body and blude of the Lord : But let euery man examine himselfe, 
 and let him eit of this bread, and drink of this cup. For hee that eitis 
 and drinkes vnworthelie, eitis and drinkes his own condemnation, 
 because he maks na difference of ye Lords bodie and blude. 
 
 Fcllowes the power of binding and lowsing granted to the Preachers 
 
 of Gods word. Mat. 16. 
 The keyis of heuin will I give unto the. Quhatsoeuer thou sail bind 
 
 Metrical 
 Catechism. 
 
 X 
 
3o8 
 
 Appendix. 
 
 1 
 
 Metrical 
 Catechism. 
 
 ' without. 
 
 2 alone 
 
 3 them. 
 
 4 thee. 
 
 vpon the eird, sail be bound also in heuin : and quhatsaeuer thow sail 
 louse vpon the eird, sail be lousit also in heuin : Quhais shinis ye 
 forgiue, are forgiuen vnto them, and quhais sinnis ze reteine, are re- 
 teinit vnto them. 
 
 Heir folloivis the Catechis7iie put in meter ^ to be sung with the tune, 
 a7td first the Ten Cofntnandis. 
 
 MOYSE vpon the Mount Sinay, 
 With the grit God spake face to face, 
 Fastand and prayand but^ delay, 
 The tyme of fourtie dayis space. 
 O God be mercifull to vs. 
 
 And God gaif him thir ten commandis, 
 To teach to mankynd euery ane, 
 And w^raite thame with his awin handis, 
 Twyse on twa tablis made of stane. 
 
 God be mercyfull to vs. 
 
 1 am thy God allanerly,^ 
 
 Serue me in feir and faith thairfoir, 
 Wirschip na kynd of imagery, 
 And geue na creature my gloir. 
 O God be mercifull to vs. 
 
 2. Take nocht the name of God in vaine, 
 Bot lat zour talke be nay and ze, 
 
 Except ane Judge do zow constraine, 
 To testifie the veritie. 
 O God be mercifull to vs. 
 
 3. Work na euill wark on haly day, 
 Fie from all filthie lust and sleuth. 
 Walk and be sober, fast and pray, 
 
 Heir him^ that preiche the word of treuth. 
 O God be mercifull to vs. 
 
 4. Honour thy elders : and thame supply, 
 Gif that they neid of the * requyre, 
 
 Obey all judges in thair degre, 
 Ordan'd ouer the till haue impyre. 
 O God be mercifull vnto vs. 
 
 I 
 
Appendix. 
 
 5. Thow sail not slay in no kyn Avise,^ 
 In counsell, thocht, nor outward deid. 
 Be thow ane judge or on ane syse, 
 
 In judgement ordourly proceid. 
 O God be mercifuU to vs. 
 
 6. Commit na kynd of lecherie, 
 Bot leif ane chast and sober lyfe : 
 Want thow the gift of chastity, 
 Bum not in lust, bot wed ane wyfe. 
 O God be mercifull vnto us. 
 
 7. Commit na thift, na man thow reif,^ 
 Leue on thy wage, thy rent or wark. 
 Hald na mans geir, lat nane the craif,^ 
 Beg not and thow be haill and stark, * 
 
 O God be mercifull vnto vs. 
 
 8. Beir na witnes with fals report, 
 Incontrair iust and richteous men : 
 Defame na man in ony sort, 
 Suppois his fait or vice thow ken. 
 
 O God be mercifull to vs. 
 
 9. Thy neichtbouris wyfe, hous, heritage, 
 Thow couet not to the, nor wis 
 
 His hors, his oxe, his mayd, his page. 
 Nor ony gudis that is his. 
 O God be mercifull to vs. 
 
 10. Our poysound nature (allace thairfoir) 
 Can neuer mair this law fulfill, 
 
 Bot greuand God ay moir and moir, 
 And can nocht wirk his godly will. 
 O God be mercifull to vs. 
 
 Than quhy gaue God to vs this law, 
 The quhilk be na way we can keip ? 
 That we be it our sin suld knaw, 
 Repent and mende, and for it weip. 
 O God be mercifull to vs. 
 
 309 
 
 Metrical 
 Catechism. 
 
 lin no man- 
 ner of way. 
 
 2 rob. 
 
 3 let none 
 crave thee. 
 
 * Beg not if thou be well and strong. 
 
3IO 
 
 Appejidix. 1 
 
 Metrical 
 
 Trew faith in Christ wirkand be lufe,^ 
 
 
 Catechism. 
 
 Sail saue vs from the fyre of hell : 
 Thocht Goddis angell wald this reprufe, * 
 
 
 1 working by 
 love. 
 
 As fals and curst ye him expell. 
 O God be merciful! to vs. 
 
 
 
 FINIS 
 
 * 
 
 
 Followis of our Creed. 
 
 
 2 believe in 
 
 We trow^ in God allanerly, 
 
 
 one God. 
 
 Full of micht and maiesty, 
 
 
 3 earth so 
 
 Maker of heuin and eird sa braid, ^ 
 
 
 broad. 
 
 Quhilk hes him selfe our Father maid. 
 And we his sonnes ar in deid, 
 He will us keip in all our neid, 
 Baith saule and body to defend, 
 
 
 
 That no mischance sail vs offend ; 
 
 
 
 He takis cure baith day and nicht, 
 
 
 
 To saue vs throw his godly micht, 
 
 
 
 From Sathans subtilty and slicht. 
 
 
 
 We trow in Jesus Christ his sone, 
 
 
 
 God lyke in gloir, our Lord allone. 
 
 
 
 Quhilk, for his mercy and his grace. 
 
 
 
 Wald man be borne to mak our peace, 
 
 
 
 Of Marie mother Virgin chast. 
 
 
 
 Conseuit be the Haly Ghaist, 
 And for our saik on croce did die, 
 Fra sin and hell to mak vs fre. 
 And rais from deith throw his godheid, 
 
 
 
 Our Mediatour and our remeid, 
 
 
 
 Sail cum to judge baith quick and deid. 
 
 We trow in God the Haly Spreit, 
 In all destres our comfort sweit : 
 We trow the Kirk Catholick be, 
 And faithfull Christin companie. 
 Throw all the warld with ane accord : 
 Remission of our sin we trow. 
 
 
 * now lives. 
 
 And this same flesche that leuis now,^ 
 
 
 * Though an angel of God would deny this. 
 
 • 
 
 r 
 
Sail stand vp at the latter day, 
 And bruke^ eternall life for ay. 
 
 FINIS. 
 
 The Lordis Prayer. 
 
 Our Father God Omnipotent, 
 
 Quhen Christ thy sone was heir present, 
 
 He bad vs euer pray to the ; 
 
 Becaus we knew not for to pray, 
 
 He leiniit vs quhat we suld say. 
 
 Syne hecht^ to heir vs mercifully. 
 
 Sen the to call is thy command, 
 Thyne awin wordis than vnderstand, * 
 Quhilk thow hes promeist for till heir : 
 Behalde not my vnworthines, 
 Bot luke till Christis richteousnes. 
 So with thy faith my spreit vp steir. 
 
 And thou will haue allanerlie, 
 Worschip in spreit and verity. 
 And till nane vther gif thy gloir : 
 Thy name than lat vs loue and dreid, 
 And call on it in all our neid, 
 And thank and loue the euermoit. 
 
 Destroy the deuill his realrae and renge,^ 
 Quhilk of this warld is prince and king, 
 And lat thy Gospell be our gyde : 
 Conforme our life eftir thy word, 
 That we may regne for euer, O Lord, 
 In thy kinrik* with the to byde. 
 
 God grant that we may wirk thy will. 
 In eird thy plesour to fulfill, 
 Siclyke as in the heuin impyre : 
 And quhat that euer we take on hand 
 May be conforme to thy commande. 
 And nathing eftir our desire. 
 
 Geue vs this day our dayly breid. 
 And all thing that thow hes maid 
 
 Metrical 
 Catechism. 
 
 1 eujojr. 
 
 'prttiuiiiei. 
 
 'retg*. 
 
 il ^ kiu^doio. 
 
 * Since it is Thy command to call on Thee, we must understand Thy words. 
 
312 
 
 Appendix. 
 
 Metrical 
 Catechism, 
 
 For mannis sustentatioun. 
 And all thing quhairof we Iiaue neid 
 Our saull and body for to feid. 
 But sleuth or solistatioun.* 
 
 Forgeue our sinnis and our trespas. 
 For Christis saik quhilk geuen was 
 To deid for our redemptioun ; 
 As we forgeue all creature 
 Offendand vs, baith rich and pure, 
 Hartfully without exemption. 
 
 Defend vs frome temptatioun. 
 
 The feind and his vexatioun, 
 
 The warld sa fals, the fragill flesche ; 
 
 Saif vs frome schame and from dispair. 
 
 From vnbeleue and Lollareis lair,f 
 
 And deuillis doctrine mair and les, 
 
 Delyuer vs from euillis all, 
 Baith spirituall and corporall, 
 And grant vs grace quhen we sail die. 
 And fra this present life we wend. 
 That we may male ane blissit end. 
 Syne regne with the eternally. 
 
 Power nor gloir, impyre nor tryne, + 
 Is nane in heuin nor eird bot thyne, 
 And euennair sail sa remaine : 
 Thairfoir thow may and will releue 
 All thame that can in Christ beleue, 
 Frome deid, the deuill, and hellis paine. 
 
 FINIS. 
 
 Follcwis the effedl of the Sacrament of Bapfisine, and first instifiition 
 thairof: declaring alswa qiihat singtilar comfort we obtein be the 
 saming. 
 
 Christ baptist was be John in Jordan flude, 
 For to fulfill for vs all richteousnes, 
 
 * Without sloth on the one hand, or carefulness on the other. 
 
 t Doctrine of the Lollards, vrhich had come to be another name for heresy. 
 
 % Royal retinue, pomp, splendour. 
 
Appendix. 
 
 And our baptisme dotit^ with sanctitude, 
 And greit vertew, to wesche" our sinfulnes. 
 To drowne the deid,^ and hell for to oppres, 
 Quhen Goddis word, with water ioynit be, 
 Throw faith to giue vs lyfe eternally. 
 
 For our waiknes God of his mercy sweit, 
 To strength our faith ordaned this Sacrament, 
 In name of Father, Sone, and Haly Spreit, 
 To wesche our body, and in our mynde to prent 
 That word and water outward represent. 
 Throw working of the Spreit into our hart. 
 That Christis blude weschis away the sin inwart. 
 
 Our baptisme is ane takin* and ane signe. 
 That aid Adame suld drownit be and die, 
 And grauit in the deid of Christ our King, 
 To ryse with him to lyfe eternally ; 
 That is, we suld our sin ay mortifie, 
 Resistand vice, Hue haly, just and trew. 
 And throw the Spirite dayly our lyfe renew. 
 
 Be figure and be worde, Christ did vs teich. 
 
 The Fatheris voice was hard saying full cleir, 
 
 Jesus, quhome I haif send my word to preich, 
 
 He is my weilbelouit Sone so deir. 
 
 In word, in wark, alone ze sail him heir. 
 
 In him is all my plesour and delite. 
 
 To him I you commit baith small and greit. 
 
 The Haly Gaist come doun to testifie, 
 His doctrine and his baptisme to declair, 
 In forme of dow sat on him soberlie,^ 
 In our baptisme to dout not nor despair, 
 Baith Father, Sone, and Haly Gaist, ar thair 
 To be our g}'de, the Tr>'nitie him sell 
 Hes geuin in eird® with vs to dwell. 
 
 Christ bad his apostillis preich to all creature, 
 That thay with sin and hell war all foriome ; 
 Quha will beleif and traist my wordis sure, 
 And baptist is, and now againe is borne, 
 And Sathan and his warkis hes forsworne. 
 
 Metrical 
 Catechism. 
 
 ' endowed. 
 
 2 wa.xh. 
 
 3 death. 
 
 ■•token. 
 
 
 « solemnly. 
 
 6 earth. 
 
3H 
 
 Metrical 
 Catechism. 
 
 1 reign. 
 
 2 The cove- 
 nant once con- 
 tracted. 
 
 3 worthy love. 
 
 also. 
 
 Appendix. 
 
 Thay salbe saif, and neuer mair sail die, 
 Bot ring^ in glorie perpetuall with me. 
 
 Quha will not this greit grace beleif, to hell 
 Salbe condempuit with eternall deid, 
 Quhair purgatorie and pardonis will not sell, 
 And gud intent thair pylat plycht and leid.* 
 Dum ceremoneis, the quhilk them self hes maid, 
 And wowis vaine, quhilk thay did neuer keip, 
 Sail gar them gnasche thair teith, and eyis weip. 
 
 Our eine seis outward bot the watter cauld, 
 Bot our pure faith the power spirituall 
 Of Christis blude inwart it dois behald, 
 Quhilk is ane leuand well celestiall, 
 Zit for to purge the penetant withall. 
 Our nature sin in Adam to expell, 
 And all trespas committit be our sell. 
 
 Our baptisme is not done all on ane day, 
 Bot all our life it lestis identlie. 
 Remissioun of our sin induris for ay : 
 For thocht we fall throw greit fragilitie, 
 The cunnand anis contract faithfully^ 
 Be our grit God, at Font sail euer remaine, 
 Als oft as we repent, and sin refraine. 
 
 We can not giue to God louing conding^ 
 For sa grit grace and mercie infynit, 
 Quhilk institute this Sacrament, and sing 
 Quhais grit vertew in vers I can not dyte ; 
 Bot mony cunning clerk of it dois wryte 
 Full Christianlie, als* the catechisme buke 
 Declaris at lenth, quha list to luke. 
 
 The Slipper of the Lord, and richt wse of it, to be sung. 
 
 Our Saviour Christ, King of grace, 
 With God the Father made our peace. 
 And with his bludie wounds feill, 
 Hes vs redemit from the hell. 
 
 * Even though good intent as their pilot promise and lead. 
 
Appejidix. 
 
 And he that we sould not forget, 
 Gaif vs his body for to eit, 
 In forme of breid, and gaue vs syne^ 
 His blude to drink, in forme of wyne. 
 
 Quha will ressaue this Sacrament, 
 Suld haue trew faith, and sin repent : 
 Quha vsis it vnworthelie, 
 Ressauis deid eternallie. 
 
 We suld to God giue praise and gloir, 
 That sched his blude vs to restoir ; 
 Eit this in his rememberance. 
 In signe of thy deliuerance. 
 
 Thow sould not dout, but fast beleue, 
 That Christis body sail resaue 
 All them that in heauines 
 Repentand fore thair sinfulnes. 
 
 Sik grace and mercie nane can traist, 
 Bot thay that troublit hertis haist. 
 Feill thow than sin, * and abstene thy sell, 
 Or thy reward salbe in hell. 
 
 Christ sayis, Sinneris, cum vnto me, 
 Quhilk myster^ hes of my mercie. 
 Neidis thow not my medecine, 
 I lose my paine and trauelling. 
 
 Giue thow thy self thy saull culd win. 
 In vaine I diet^ for thy sinne ; 
 My Supper is not greithit^ for the, 
 Giue thou can make thy self supple. 
 
 Will thow thy sinfull lyfe confesse, 
 And with this wark thy faith expres, 
 Sa ar ye worthie, small and greit, 
 And it sail strenth your faith perfyte. 
 
 And thow sail thankfull be thairfoir, 
 And loue thy God for euermoir ; 
 Thy nichbour lufe, and als supple 
 His neid, as Christ hes done for the. 
 
 * Know (or feel) thou then sin- 
 
 315 
 
 Metrical 
 Catechism. 
 
 1 then. 
 
 2 need. 
 
 ^ died. 
 + prei)ared. 
 
3i6 
 
 Appendix. 
 
 Metrical 
 Catechism. 
 
 1 love. 
 
 2 promispfJ. 
 
 Certane Graces to be stmge or said befoir meit, or efdr. 
 
 All meit and drink was creat be the Lord, 
 Ressauit for to be with thankfuhies, 
 To all faithfull knaweris of the trew word, 
 To satisfie thair neid with sobemes. 
 All fude is gude, the quhilk God creat hes, 
 And not to be refusit ony day, 
 Only to God geuing the louing* ay, 
 Be prayer and be Goddis word all meit 
 Unto the clene all thingis is clene to eit : 
 Therefoir, we pray his godly maiestie 
 To bliss our meit, and all our companie, 
 And saif vs from exces and dnmkinnes ; 
 Eftir our meit to thank his gentilnes. 
 
 Christ leirnit vs on God how we sould call, 
 
 And bad vs pray, syne hecht^ to heare vs all. 
 
 Our Father God quhilk is in heuin sa hie. 
 
 Thy glorious name with vs mot hallowit be. 
 
 Lat cum to vs thy kindome and thy gloir, 
 
 Thy will mot be fulfillit euermoir 
 
 In eird, as it is in heuin, but variance.* 
 
 Gif vs this day our dayly sustenance, 
 
 Forgif our dettis, for Christis pane and smart, 
 
 As we forgiue our detteris with our hert. 
 
 And leid vs not into temptatioun, 
 
 Bot, for Christ Jesus bitter passioun, 
 
 Delyuer vs from euillis spirituall 
 
 And corporall, now and perpetuall. 
 
 Saif vs, gude Lord, for thy promeis deuyne : 
 
 For kindome, power, glorie, all is thyne 
 
 For ay. Amen. Lat it be sa euer, we the pray. 
 
 We thank our God baith kynde and liberall. 
 
 His grace and mercie dois euer indure. 
 
 He geuis sustentatioun to vs all. 
 
 To man and beist, and euery creature ; 
 
 And he allone dois feid baith riche and pure : 
 
 Thairfoir to God be gloir allanerlye, 
 
 Throw Jesus Christ we thank him hertfullie. 
 
 I 
 
 \ 
 
 * Without opposition, universally. 
 
1 Say the Lordis Prayer aboue writtin befoir supper. 
 
 All creature on the Lord dependis, 
 Their sustenance for to ressaue of the. 
 Their n\eit and drink in tyme to them thou sendis, 
 Thow opinnis furth thy hand full gracioiislie, 
 And satisfyis all flesh aboundantlie. 
 Blis vs gude Lord into thir giftis gude, 
 Quhilk thow hes giuen to vs to be our fude. 
 
 Say the Lordis Prayer, or ane part of the Catechisme efter Supper. 
 To our gude God, of warldis Lord and King, 
 Full of mercie, onlie trew and wyse, 
 Be louing,^ honour, gloir, without ending, 
 Kingdome, impyre, hiest renown and pryse, * 
 With mynde and mouth gif we a thousand syse' 
 All gloir to him, quhilk alone worthie is, 
 Asking for Christ to bring vs to his blys. 
 
 Say the Lordis Prayer aboue writtin., ane Grace to be sung. 
 We thank the God, of thy gudnes. 
 Throw Jesus Christ our gratious Lord, 
 For thy grit mercie and gentilnes, 
 Quliilk feidis vs with thy sweit word : 
 Sen all that euer tuke lyfe of the, 
 Thow satisfyis aboundantlie, 
 We praise the all with one accord. 
 
 As thow hes fed the sinfuU fleshe, 
 Quhilk sone sail die, and tume in ash,^ 
 Siclyke the sillie saull refresche. 
 The quhilk immortall creat was. 
 God, for thy grace and mercie greit, 
 Grant vs ane steidfast faith perfyte, 
 And in thy gloir with the to passe. 
 
 To God on hicht be louing maist, 
 Quhilk loussis sin alanerlie, f 
 Till all that will repent and traist 
 On Jesus Christ his Sone onlie : 
 
 Metrical 
 Catechis.m. 
 
 1 love, 
 s times. 
 
 •* ashes. 
 
 * Value, estimation, praise. 
 
 t Alone looses sin (forgives). 
 
Metrical 
 Catechism. 
 
 ^ vile and poor. 
 
 Appendix. 
 
 Thow makis them thy sone and air, 
 Throw him thow will them saif from cair, 
 To whome be gloir eternallie. 
 
 Folloxvis Spiritiiall Sangis, and ane Confessioun of Sin, 
 with ane Prayer. 
 
 Sore I complaine of sin, 
 And with King Dauid weip ; 
 I feill my hart within 
 The wraith of God full deip. 
 I wyte* my greit trespas 
 Is caus of all my wo, 
 Quhair with God greuit was 
 Full sore, and oft also. 
 
 O God, I me confes 
 Ane sinfull creature, 
 Full of all wretchednesse, 
 Fragill, vaine, vyld and pure :^ 
 Thair is na gude in me 
 Bot pryde, lust, and desyre. 
 And warldis vanitie. 
 The way to hellis fyre. 
 
 Except God do me saue 
 From hell and endless paine, 
 My sin will me dessaue, 
 Quhilk I can not refraine. 
 My only hope and traist, 
 Help my fragilitie 
 My sinnis to detest, 
 Resistand constandlie. 
 
 cast me not away 
 
 For my greit sinne, O Lord, 
 
 1 grant my vices all 
 Blasphemit hes thy word, 
 God, for thy greit mercie. 
 And Christis woundis wyde, 
 Ane steidfast faith grant me 
 Allone to be my gyde. 
 
 ' 
 
 * Wyte generally means "blame"; here it seems used as " know" or "confess." 
 
Appendix. 
 
 319 
 
 Christ Goddis Sonne alone 
 Victour of deid and hell, 
 Thow tuke my nature on, 
 My sinnis to expel 1, 
 And gaif thy self to plaige* 
 Me catiue to conuoy 
 To my richt heritage, 
 From paine to heuinly joy. 
 
 Thy seruand Lord defend, 
 Quhom thow hes brocht so deir, 
 Trew preichouris to me send 
 Thy word to schaw me cleir. 
 Lat me my life amend. 
 And thairin perseueir, 
 Grant me ane blessit end 
 Quhen I sail part from heir. 
 
 O Lord God, Haly Spreit, 
 Full of benignitie, 
 Trew Christis promeis sweit, 
 Teich me the veritie. 
 Expell my ignorance. 
 My sinnis mortifie, 
 Grant me perseuerance 
 Vnto the end trewlie. 
 
 FINIS. 
 
 Follcnvis ane Sang of otir corrupt nature, and the only remeid thairof. 
 
 We wratchit sinners pure. 
 
 Our sin hes vs forlome, 
 
 Thairin all creature consauit is and borne. 
 
 Sin hes wrocht vs sic paine. 
 
 That we, without remeid, 
 
 Condamnit are and slaine to hell, the deuill, and deid. 
 
 Lord haue mercie on vs. Christ haue mercy, &c. 
 
 Our warkis can not be 
 
 As dois the law requyre, 
 
 Nor yet can satisfie our Fatheris wraith and ire. 
 
 No deid can mak vs fre 
 
 * Gave thyself to blows, wounds, or sorrow. 
 
 Metrical 
 Catechis.m. 
 
Metrical 
 Catechism. 
 
 1 pained. 
 
 2 death. 
 
 Appendix. 
 
 1 
 
 if 
 
 From our grit sinfulnes, 
 
 But Goddis Sone must die, for our vnrighteousness. 
 
 Lord haue mercy. Christ haue, &c. 
 
 Or had not Christ bene send, 
 
 Cled in our vylde nature, 
 
 Fra hell vs to defend. 
 
 Our deidlie wound to cure. 
 
 And willinglie to die, 
 
 Fra sin to make vs clean e, 
 
 We had eternally 
 
 In hell condampnit bene. 
 
 Lord haue mercy. Christ haue mercie. Lord, dkc. 
 
 Man now hes thy peace, 
 
 Sik lufe God schawist thee ; 
 
 He takis the in his grace. 
 
 His mortall enemie. 
 
 Throw faith in Christ so kynde, 
 
 Quhilk frelie gaue him sell 
 
 On croce for to be pynd,^ 
 
 To saif vs from the hell. 
 
 Lord haue mercy. Christ haue mercie. Lord, &c. 
 
 This we sould euer beleue, 
 
 And nocht despair for sin, 
 
 For hell can not vs greue. 
 
 The deid^ nor deuill thairin. 
 
 We ar maid just and. richt. 
 
 And fred from panes sore. 
 
 Throw Christ, that Lord of micht, 
 
 Blissit for euermore. 
 
 Lord haue mercie. Christ haue mercie. Lord, t&c. 
 
 Thairfoir lat vs loue and praise 
 
 God the Father feruentlie. 
 
 We thank ane thousand syse 
 
 His Sonnis maiestie. 
 
 We pray the Haly Gaist 
 
 Our sin to mortifye. 
 
 And nocht despair, bot traist 
 
 Goddis word maist faithfully. 
 
 Lord haue mercy. Christ haue mercy. Lord, &c. 
 
Appendix, 
 
 Ane Sang of the Flesche and the Spirit. 
 All Christin men take tent aud lier,^ 
 How saull and body are at wier, 
 Upon this eird baith lait and air, 
 With cruell battell identlie, 
 And ane may nocht ane vther flie. 
 
 The Flesche. 
 The Flesche said, vSen I haif haill,^ 
 I will in zouth with lustis daill, 
 Or' age with sorrow me assail ; 
 With ioy I will my time ouerdryue, 
 And will not with my lustis stryue. 
 
 The Spreit. 
 
 The Spreit said, Thocht I charge the nocht, 
 Dreid God, and haue his law in thocht, 
 Thow hecht quhen thow to font was brocht, 
 Efter his law lust to refraine, 
 And nocht to wirk his word agane. 
 
 The Flesche. 
 The Flesche said, I am stark and wycht * 
 To wacht gude wyne,^ fresche, cauld and bricht, 
 And tak my plesour day and nicht, 
 With singing, playing, and to dance, 
 And set on sax and seuin the chance. 
 
 The Spirit. 
 
 The Spirit said, Think on the rich man, 
 Quhilk all tyme in his lustis ran, 
 Body and saull he loissit than, 
 And synde was buryit into hell, 
 As Jesus Christ hes said him sell. 
 
 The Flesche. 
 
 The Flesche said, Quhat hald I of this. 
 Laser ^ yneuch and tyme thair is 
 In age for till amend my misse,* 
 
 * Sin, the Greek a.fjt.a^mfj'.a^ missing the mark. 
 
 321 
 
 Metrical 
 Catechism. 
 
 1 take heed 
 and learn. 
 
 2 since I am 
 in health. 
 
 ' ere. 
 
 < strong and 
 powerful. 
 
 •'' swill good 
 wine. 
 
 leisure. 
 
 X 
 
Metrical 
 Catechism 
 
 1 hold lust to 
 be virtue in 
 their esteem. 
 
 2ffortune or 
 fate. 
 
 '•i vanquished. 
 
 i the living 
 Godhelpacon- 
 ti'ite heart. 
 
 Appendix. 
 
 And from my vicious lyfe conuert, 
 Quhen sadnes hes ouer set my hart. 
 
 The Spirit. 
 
 The Spirit said, Power thow hes none, 
 In youcht nor zit in eild bygone. 
 With twinkhng of ane eye anone, 
 God sail the tak at euin or morne, 
 No certayne tyme set the befome. 
 
 The Flesche. 
 The Flesche said, All tyme air and lait, 
 I se all warldly wyse estait 
 Hald lust vertew in their consait,^ 
 With thame I will persew my weird,^ 
 Als long as I leue on this eird. 
 
 The Spirit. 
 
 The Spirit, Zit sail cum the day 
 The saull sail part the body fray ; 
 Than quhat sail help thy game or play 
 Quhen thow man turnit be in as 
 At first in eird quhen thow niaide was. 
 
 The Flesche. 
 
 The Flesche said, Thow hes vincust^ me, 
 I traist eternall gloir to se, 
 Christ grant that I may cum thairby, 
 Now will I to my God returne, 
 Repent my sin richt sore I murne. 
 
 The Spirit. 
 
 The Spirit, Nane to schame I dryue, 
 Ane contreit hert help God alyue,* 
 The flesche man die with pain and stryue, 
 For it was borne to that intent, 
 In eird with wormes for to be rent. 
 
 The Flesche. 
 
 The Flesche said, O Lord God of peace. 
 Help me to turne throw Christis grace, 
 O Holy Gost my faith incresse, 
 
 I 
 
Appendix. 
 
 That I may thole this eirthlie noy,^ 
 My hope is in eternall ioy. 
 
 The Spirit. 
 The Spirit said, Now I haif my micht, 
 Thoch I be ane vnworthie knycht, 2 
 Thow God the quhilk is onHe richt, 
 Thow saif me from the deuillis net : 
 Thairfore thow on the croce was plet.^ 
 
 The Dyier.*- 
 Now hes this ballat heir an end, 
 God grant ilk man his hart a kend, 
 To sin na more, syne to Christ wend. 
 Than sail he turne agane to vs, 
 And giue vs his eternall blys. 
 
 FINIS. 
 
 Then follow many quaint but striking " sangs," such as 
 " Ane Sang of the Croce, and the Frute thairof ;" " The For- 
 lorne Sone ;" " Ane Sang of the Euangell ; " " Ane sang of the 
 Birth of Christ ;" " Ane sang of the Resurrection ;" " Certaine 
 Ballatis of the Scripture." Then we read, " Heir endes the 
 Spiritual! Sangs, and begins the Psalmes of Dauid, with others 
 new pleasant Ballates, translated out of Enchiridion Psal- 
 
 morufn, to bee sung." 
 
 So much for the earliest fonn of our Reformation Cate- 
 chisms, which was metrical, and not set down as question and 
 
 answer. 
 
 * We append here the " Funeral Hymn " which seems to have been 
 in use in many parts of Scotland ; though whether authorised by the 
 Church or not we cannot say : — 
 
 FUNERAL HYMN. 
 
 Our brother let vs put in graue, 
 And na dout thereof let vs haue. 
 But hee sail rise on domise-day, 
 And haue immortall life for aye. * 
 
 * Variations in other editions : — 
 
 " Oure broder lat us put in graiff, 
 
 And sail immortal live for aye." 
 
 Metrical 
 Catechism. 
 
 1 endure this 
 earthly sorrow. 
 
 2 unworthy 
 servant. 
 
 3 nailed to 
 the cross. 
 
 * the writer. 
 
324 
 
 Davidson's 
 Catechism. 
 
 1 must. 
 
 2 only. 
 
 3 dying. 
 
 4 yoke. 
 
 Appendix. 
 
 5 without 
 doubt. 
 
 No. 11. 
 
 DAVIDSON'S CATECHISM. 
 
 Some helpes for young Schollers in Chriflianity, as they are in 
 vfe and taught ; Partly, At the Examination before the Communion : 
 and Partly, In the ordinarie Catechifme euery Sabboth day, in the new 
 Kirk of Salt-Preflon. 2 Cor. I2. 19. Now we doe al thefe things 
 dearly beloued, for your edifying. Philip. 3. 3. And reioice in 
 Chrifl lefus, and haue no confidence in the fleflie. Multa cauillari 
 promptius eft, quam semulari. 
 
 It is more eafie faults to pike, 
 In many things then do the like. 
 
 Edinbvrgh. Printed by Robert Walde-graue, Printer to the Kings 
 Maiefty. 1602. Cum Privilegio Regio. 
 
 To the Reader. 
 If the often repetitions following, to any man feeme tedious and fu- 
 
 Hee is of earth, and of eai'th made, 
 And mani returne to earth againe ;* 
 Syne rise sail from the earth and ground, 
 When that the last trumpet sail sound. 
 
 The saule reignes with God in glore, 
 And hee sail suffer paine no more ; 
 For cause his faith was constantly f 
 In Christes blude allenerly. 1 
 
 His painefuU pilgrimage is past, 
 And till ane end cummit at the last, 
 Deiand2 in Christes zocke^ full sweit, 
 Bot yet is liuand in his Spreit. 
 
 The saull leuis with God, I say ; 
 The bodie sleipes whill domese-day : 
 Then Christ sail bring them both to glore, 
 To reigne with him for euermore. 
 
 In earth he had vexatioun, 
 
 But now he hes saluation, 
 
 Reignand in gloi-e and blisse but weir, ^ 
 
 And shines as the sunne so cleire. 
 
 Yee faithful! therefore let him sleip, 
 And not like Heathen for him weip, 
 
 * And man returne to earth thruch deid. 
 t For that his faith was constantlie. 
 
Appendix. 
 
 325 
 
 perfluous, let him confider that heere we haue to doe hut with rude 
 beginners, that are wained from the milk (as it were) and drawen 
 from the breafls, to whome as to children beginning to learn, precept 
 mufl be vpon precept, precept vpon precept, line vnto line, line vnto 
 line, &c. whilk craues painful labour of the teachers, with greate 
 plainneffe (which is not fo common perhappes in this our Church and 
 countr>' as needs were), and therefore the Apoflle Peter fayth, where- 
 fore, I will not bee negligent to put you alwayes in remembrance of 
 thefe things, though that ye haue knowledge, and be eflablifhed in 
 the prefent truth, &c. 2 Pet. i. 12. much more then, is repitition need- 
 ful to fuch as are yong in knowledge, or rather ignorant, as the gen- 
 tiles wifely acknowledge who befought Paul and Barnabas, that they 
 woulde preach thefe words, that is, the fame words they harde that 
 Sabboth day, to them the next Sabboth day. Adl. 13. 42. 
 
 To his loving flock of Salt-Preftoun who by the preaching of the 
 Gofpel, beleeue and turne to the Lorde. lohn Davidfon, wiflieth 
 
 Davidson's 
 Catf.cmism. 
 
 But deiply prent into your breist, 
 That deid to vs approaches neist. 
 
 When cumming is our hour and time, 
 Then wee must burned be in slyme ; 
 And there is nane vther defence, 
 Bot die in hope with patience. 
 
 Though pest or sword wald us preuene, 
 Before our hour to slay vs cleine, 
 They can nought pluke ane little haire 
 Out of our head, nor doe us deare.i 
 
 When fra this warld to Christ we wend, 
 Our wretched short life must haue a end, 
 Changit fra paine and miserie, 
 To lastand glore eternallie. 
 
 Then sail our dayes short and vaine,* 
 And sin whilke we could noght refrain, 
 Ended sail be our pilgrimage, 
 And brought hame to our heritage. 
 
 Christ, for thy might and celsitude, 
 That for our sinnes shed thy blude : 
 Grant vs in fayth to line and die, 
 And syne receiue our saules to thee.f 
 
 * End sail oure dayes schort and vane. 
 t See "Form of Buriall used in the Kirk of Montrois," in Miscellany of the 
 Wodrow Society, p. 298. 
 
 hurt. 
 
326 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 increafe of Faith and Repentance, with conflancie therin, to the 
 end and in the end, Amen. 
 
 What hath beene the drifte of my dodlrine fen* God placed mee 
 among you, welbeloued in Chrifle lefus, yee cannot be ignorant, feing 
 without excellencie of wordes and all curiofitie, in mofle plaine fort^ 
 after my familiar man er, I fhewf you the Teftimonie of God, efteemingj 
 not to knowe anye thing among you, as the Apoftle fayeth, faue lefus 
 Chrift and him crucified. For the whilk purpofe this daye feauen 
 yeare, to wit, the i6 day of Nouember 1595, the firft time I fpake 
 among you, I made choife of this place of Scripture following, to bee 
 as a ground of that do6lrine whilk thereafter I minded to builde 
 thereupon, during our continuance together at Gods pleafure. The 
 place was this, as ye remember. The people that fate in darkneffe, 
 fa we great light, &c. Mat. 4. 16. Firfl, I opened the true meaning 
 of the place, obferuing § fome pertinent notes therupon. Thereafter I 
 made fome vfe thereof by applycation to you for that prefent,|| as a 
 people by the fea-coafte, long fitting in no leffe darkneffe, thenf did 
 they of Galile, that dwelt by the lake of Genazareth, whilk was to 
 them as a fea : fhewing therewithal! the greate mercie of God towarde 
 you, in offering to you that day the light of his gofpell after fik a rare 
 manner, fo that rightly it might be faide ouer againe of new, A peo- 
 ple that fate in darkneffe, hath feene greate lighte. Laft, after all 
 this, I gathered fome general grounds of Chriflian religion out of that 
 place, as firft. The miferable blind efbate of man by nature, without 
 Chrift. Secondlie, the mofle comfortable light of faluation in Chrifb. 
 Thirdly, that men receaue Chrift his light by faith wrought by the 
 holy Spirite in the preaching of the gofpell. Fourthly, the end, that 
 walking in that light of Chrift, we may glorifie him that hes tranflated 
 vs out of darknes into his wonderful light. 
 Heerevnto in the afternoone the fame daye, I added thefe words of 
 
 * Since. 
 
 t Shew is here used as the perfect tense of show, instead of shewed or showed. 
 
 X 'Esteeming. Davidson here uses the translation in " the Bishop's Bible." not 
 the Geneva, which latter the Scotch ministers generally made use of at that time 
 (Dr Lee's Memorial for the Bible Societies, p. 24. Mr Gunn's preface to RoUock's 
 Works, Wodrow Soc. Ed. p. xx). "I esteemed not to know anything among you," 
 are the words of the Bishop's Bible, or as the margin gives the passage, " I thought 
 nothing worthie to be known." 
 
 § Observing; making "observes" or observations, in the form of "pertinent" 
 or suitable notes. 
 
 11 For that present ; applicable to your circumstances at that time. 
 
 1[ Then, than. 
 
Chrifl : Behold, I fland at the dore and knock, if any man hcare my 
 voice and open the dore, I will come into him, and fuppe with him 
 and he with mee. Reuel. 3. 20. To ferue as a fpurre to exhort you 
 to the cheerefull embraceing of fo comfortable a ghuefl, whilk mooued 
 the whole parifli prefent, fo at that time and long thereafter, that as 
 the Apoflle fpeaketh of the Galathians, I beare you record that if it 
 had beene poffible, ye would haue plucked out your eyes and haue 
 giuen them to me. Though nowe and then to fome I be-come an 
 enemie for fpeaking of the trueth, God graunt them amendement that 
 offend of fmiplicitie and not of malice. But we mufl not bee offended, 
 though one part onlie, of the foure parts of ground that the feede of 
 Gods worde lights on, (and feeme for the mofl part to receaue it), bee 
 fruitful, for Sathan is a bufie Bifhep ; and perfecution and cares of 
 the world with flefhly pleafures, ar not foone ouercome. But with 
 this forte of people at this prefent I haue not to doe, but onlye with 
 you who obey from the hart vnto that forme of dodrine, wherevnto 
 ye were deliuered. Whilk yee know hes euer bene according to the 
 forefaid groundes. For the better keeping in memorie whereof, I 
 haue thought good to put them in writ in diuers formes, and fet them 
 to printing for your vfe as ye fee, that nothing bee wanting that maye 
 further the founde grounding of you, according to your meane capa- 
 citie, in the tnie Chriftian religion, fo farre as in me lyeth. Where- 
 fore it refls, that yee bee not flouthful in exercifmg your felues, and 
 your families, in reading, learning, and pradlifnig heereof. Fare-well 
 in Chrifl. 16 Nouember, 1602. 
 
 And the Lord faide, Sal I hyde from Abraham that whilk I do, 
 &c., for I knaw him that he will command his fonnes, and his houfe- 
 hald after him, that they keip the way of the Lorde, to do righteous- 
 neffe and iudgement, &c. 
 
 And the wordes that I command thee this day, falbe in thy hart, 
 and thou fall rehearfe them continuallye vnto thy children, and 
 fall talke of them when thou tarriefl in thyne houfe, and as thou 
 walkeft by the way, and when thou lyes downe, and when thou 
 ryfes vp. 
 
 And they red the book of the law diflinclly, and gaue the fenfe, and 
 caufed them to vnderfland the reading. 
 
 The Lord eflablifhed a teflimony in lacob, and ordained a law in 
 Ifrael, whilk he commanded our fathers that they fuld teich their chil- 
 dren, that the poflerity might knaw it, and the children whilk fuld be 
 borne, fuld ftand vp and declare it to their children, that they might 
 
 Davidson's 
 Catfxhism. 
 
 Gen. 13, 17, 18, 
 19. 
 
 Deut. 6. 6, 7. 
 
 Neheni. 8. 8. 
 Psa. 78. 4, 5, 6, 7. 
 
328 
 
 Davidson's 
 Catechism. 
 
 Esai. 28. 9, 10. 
 
 Heb. 5. 12. 
 
 Appendix. 
 
 fet their hope on God, and not to forget the works of God, but keip 
 his commandements. 
 
 Whome fall he teich knawledge, and whome fall he make to vnder- 
 ftand the things that he heareth ? them that are wained from the 
 milke, and drawne from the breafts : for precept mufl be vpon pre- 
 cept, precept vpon precept, line vnto line, line vnto line, there a 
 little, and there a little. 
 
 For when as concerning the time, ye aucht to be teachers, yet haue 
 ye neid againe, that we teach you what are the firft principles of the 
 word of God, and are becum fik as haue neid of milke, and not of 
 flrong drink e. * 
 
 vSome helpes for young Schollers in Chriflianitie. 
 
 The Forme of familiar inflru6lion and examination of rudet people, 
 entring to be difciples in the fchoole of Chrift : pradlifed in the 
 new erected Kirk of Salt-Preftoun, and parifh thereof before the 
 Communion, not without experience of fome profite and edifica- 
 tion of Gods people. Prayfed be God bliffed for euer through 
 lefus Chrift our Lord. Amen. 
 
 After that the wryter hath taken vp the names in writ, of fa mony as 
 for the tyme are prefent of them, that were warned to that dyet, ac- 
 cording to our vifitation paffing before : and hath demanded of euery 
 ane, whether they can fay the x. commands, the Belief, and the Lordes 
 Praier, and hath tryed fome maifte fufpedled of ignoraunce in that 
 caife (thochtj otherwife they afifirme, as the maner is, they can fay 
 them), and exhortation giuen to learne with diligence where they 
 want any thing : we proceid to prayer, after this, of the like maner 
 following. 
 
 The Prayer before the Catechyzing, at the Examination. 
 
 Bliffe vs glide Lord, and this familiar exercife, that prefently we are 
 to haue (by thy grace) in catechifing and inftrudling thy people fa- 
 miliarly in the way of trueth : that thereby our owne mifery by nature, 
 
 * All these quotations are from the " Bishop's Bible," with one or two slight de- 
 viations, as if the author had quoted from memory. In the last of them, " strong 
 di-ink " is given instead of " strong meat," an evident erratum It may be noticed 
 that for "first principles," Coverdale gives "first preceptes." j 
 
 t Rude ; dull, ignorant (Latin, rudis) ; not generally used in this sense by 
 Scotch writei's. 
 
 I Thocht, or allthocht ; sometimes used in old Scotch writers for though and 
 although. 
 
Appendix. 
 
 and happy eftate by grace in Chrifl, being the better knawin to euery 
 ana of vs, and this grace in Chrifl truely beleeued, wee may leame to 
 deny al confidence in our felues, and all other creatures, and putting 
 our hail traifl* in our allane Sauiour lefus Chrifl, may fludie to eamefl 
 and vnfenzeit repentance, and amendement of life al our dales, through 
 lefus Chrifl our Lord. To \vhome with the P'ather, and the haly 
 Gaifl, be praife and glor)-, nowe and euer. Amen. 
 
 The Doclrine and Teaching before the Examinatmm. 
 
 For your better inflrudlion (well-beloued in Jefus Chrifl), before I 
 demand! any thing of you, I will familiarly fet down the fowmej of the 
 mater, Avhereof I minde particularly to examine you : that teaching 
 going alwaies before examination, the better ye may knaw, what, and 
 how to anfwere. Now, as ye hear at the preaching from time to time, 
 the fowme and chiefe drift of all our dodrine to be, that all wha wald 
 haue refl to their faules, and life etemall, mufl only cum to Chrift 
 Jefus, the fonne of God, and to nane other. Because there is falua- 
 tion in nane vther as the Scripture faieth. For his awin§ felfe (allane) 
 bare our fmnes in his body on the Tree. So it is neidfull that we 
 knaw whereof it comes, that we are fa fmfull, that by nature we are 
 fubiedl to condemnation, and whereof our faluation in Chrifl commeth, 
 and how we are made partakers thereof : and what is craued of vs, 
 being affured of our falvation in Chrifl. And therefore we (liall bring 
 the fowme of all whereof we are to fpeake of, vnto thefe foure points. 
 
 The firfl falbe of our miferable eflate by nature, and the caufe 
 thereof. The fecond, of our redemption, and the caufe thereof The 
 third, of our affurance of this redemption and faluation, with the caufe 
 and meinis therof And the fourth and lafl, of our duty being faued|| 
 or affured of faluation. 
 
 But before wee proceede farther, ye are to be admonifhed, that as all 
 this mater belangs to euerj'e ane of you in particular : fo this 
 forme of dodlrine efpecially, craueth fik particular attendance of 
 euery ane of you (nane of any eflate, fexe, or degree excepted) 
 that ye be ready to anfwere to any queflion that flialbe moued : 
 for it is vncertaine to you what queflion may be demanded of ony 
 of you. Whairof feing here we haue better occafion to trye your 
 attendance, then^ at the ordinarie preaching, and generall cate- 
 
 * Hail traist ; whole trust. 
 
 t Demand ; put any question to you. J Sowme, sum. 
 
 I i.e. of the duties resulting from our being saved. See after. 
 
 § A win, own. 
 1 Then, for than. 
 
 Davidson's 
 Catechis.m. 
 
 Act. 4. 12. 
 Isa. 53. 45, 63. 
 3 Peter 2, 24. 
 
Appendix. 
 
 Davidson's 
 Catechism. 
 
 chizing before the haill Parochin,* euerye Sabboth afternoone : 
 where na fik feuerall demanding is of euery ane : ye are not to 
 miffe the hearing of ane word that falbe fpoken, but to mark 
 diligently for your inftrudlion, the haill difcourfe and euery part 
 thereof, that the better ye may anfwer by your awin vnderfland- 
 ing to euery point, and not vppon the whifpering and roundingt in 
 the eare by others next you, whilk on nawaies wee wil permit. 
 For I had rather haif ane fentence, yea neuer fo fmall, fpoken of 
 your awin vnderflanding, then ane thoufand fpoken by fugges- 
 tion and tickling! of vthers. And as for me, I fall labor to bee fo 
 plaine, that the maifl rude heir may be able to conceaue what 
 falbe proponed, gif attendance falbe giuen as becommeth. Now 
 then to the firft. 
 
 The firjle part of our Chrijlian doctrme^ touching mans miferable 
 
 ejiate by nature. 
 
 Then as concerning our condition by nature, we are the children of 
 difobedience, that is, altogether giuen to rebellion againfl God, and 
 his word, and fa are plaine rebelles to God. Whilk muft not feeme 
 ftrange vnto you, (as I perceaue fum of you to be whifpering, and fay- 
 ing, Jefus keip vs, as though it were ane abbomination fa to thinke, 
 or fpeak : that we are plaine rebels to God by nature). For except 
 ye be furely perfwaded of this point, and acknawledge it to be maifl 
 true : all our teaching, and all your hearing is but in vaine. For 
 
 i 
 
 * Parochin. Either " the parish," as when in old acts of parliament we read of 
 " the pure (poor) of the parochin ;" or " the parishioners," the " parochiani," as 
 they are called in old ecclesiastical Latin (see Du Cange). In the one case the 
 word denotes the district, in the other, people round " the church," the Kv^iov 
 01X.0; ; for " church " or " kirk " means properly the huilding, not the people. 
 Hence our Scotch Reformers used generally the word congregation as the transla- 
 tion of iKKXriiTix. Coverdale, Tyndale, and Cranmer, in the Translations, do the 
 same (see 1 Cor. i. 2, &c.). Coverdale, in his translation of Erasmus's paraphrase, 
 gives us in 1 Cor. i. 2, " the congregation of God ;" and in the paraphrase, " the 
 congregation of the churche ;" and in 2 Cor. i. 1, " the congregation of God ;" and 
 in the paraphrase, " the Christian company ;" and in Rev. i., "John to the seven 
 congregations in Asia." 
 
 t Rounding ; muttering, whispering secretly, Calderwood says in one place, 
 " the Secretar whispered in her eare ;" and a few paragraphs after, " Lethington 
 smirkelled (smiled in a suppressed way) and rounded in her eare " (Calderwood, 
 vol. ii. pp. 23b, 240). Round is sometimes given roune. 
 
 X Tickling ; prompting, properly such prompting as is effected by touching or 
 motioning. 
 
Appendix. 
 
 what account makes any man of a Phifitian or Medicinar, tliat per- 
 ceaueth and feeleth no fickneffe ? And what account can we make of 
 the doctrine of faluation, that mifknawis* our condemnation, and the 
 caufe thairof. Thairfore, let vs acknavvledge in our heartes, and con- 
 fefle with our mouthes, that by nature we are rebelles to God, as euen 
 in our common fpeach we grant with our tongue, though unwittingly 
 and without feeling, and confenting of the heart, in the maifl parte, 
 whill as we fay. We are all fmners. That is, altogidder tranfgrcflbrs, 
 and breakers of the Lawe of God (for fm is the tranfgreffion of Gods 
 Lawe) whilk feemeth to be fpoken of many, rather to cloake and 
 nake light of fm then truly to acknawledge the mifery of our nature, 
 whilk is imported thairby howfoeuer we diflemble the matter. For 
 the Scripture hes concluded vs all vnder fm, and pronounced that we 
 are fauld vnder fmne, and fa being altogidder flaues to fin, ther re- 
 maineth not fa meikle in vs, as ony free-will at all in vs to do good, 
 for we are dead in trefpaffes and fms. And \txy experience it felf 
 teaches euerye Chriftian, and fik as wilfully will not be blinde and 
 fenfleffe, that all the imaginations and thoughts of the hart of man, or 
 the vnregenerat part are only euil continually. Whairof it followeth, 
 that beeing the children of difobedience, not onely fik as cannot 
 thinke ane gude thocht, or ony wayis performe the leafl iotef that God 
 commands vs, and fa offends in defe(flion and omiffion of our duty : 
 but alfo fik as are giuen to commit all kinde of finne with greedineffe. 
 Being fik, I fay, it followes that we are the children of wrath, through 
 the iuflice of the wrathfull God againft finne, and fa are g>'lty of euer- 
 lafling death and condemnation, for the reward of fm is death. Now 
 the Law, or the ten commands of God, femes as ane glaffe to let vs 
 fee our finnes, for the knawledge of fin commeth by the Lawe. And 
 thairfoir it is, that we fameikle vrge, that euery ane haue the ten com- 
 mands, and the true vnderflanding thairof in fome meafure, that 
 knawing thairby what duety is craued of vs towardes God, in the 
 foure commandements of the firft Table, and towards our nichtbour, 
 in the fax commandements in the fecond Table : and howe vnable we 
 are to performe any of them : yea how reddy and bent we are to brek 
 euery ane, and al of them, and fa to fal vnder the curfe and condem- 
 nation of the Law : we may bee driuen to feek for the Gofpell of 
 iirace and free remiffion of our finnes in Chrifl, who is the end of the 
 Lawe, for righteoufnefs vnto euery ane that beleeueth, whairof mair 
 
 * Misknawis ; is ignorant of. 
 
 t lote, jot. 
 
 33^ 
 
 d.widson's 
 Catechism. 
 
 1 John 3. 4. 
 
 Ephes. 2. 1. 
 Gen 6. 5. 
 
 Ei>h. 4. 10. 
 
 Rom 6. 23. 
 Rom. 7. 
 
 Rom. 10 4. 
 
332 
 
 Davidson's 
 Catechism. 
 
 Gen. 2. 31. 
 
 Tob. 14. 4. 
 Psal. 51. 25. 
 
 Appendix. 
 
 heirafter fliall bee fpoken in the awin place Godwilling. It refls then, 
 that wee knaw whairof, and how we haue this bentnes by nature to 
 finne and breaking of Gods commandements, to our eternall condem- 
 nation. By creation we haue it not, and fa God is not the author of 
 it : for it is faid. And God fawe all that he had made, and loe it was 
 gude. Yea, to his awin image God created man at the beginning, 
 that amang all other creatures maifl perfitely, he might reprefent ye 
 foueraigne wifdome, righteoufneffe, and godeneffe of God the Creator : 
 fa that in him, as it were, was fet up a little warld. We haue this 
 bentneffe to fm then, of the corruption of that gude nature that God 
 made at the beginning, whilk came to paffe after the maner following. 
 Adam and Eue our firft parents, being made of the dufl of the 
 ground, and hauing receaued the breath of life by the faull ioyned to 
 the body, and made to the Image of God, gude, haly, and righteous, 
 and placed by him in the gardine, or pleafant orcharde called Para- 
 dife, to dreffe and labour it : and hauing receaued commandement to 
 eate of euery tree of the garden, except of the tree of knawledge of 
 gude and euill (whairof God forbade them to eate vnder the paine of 
 death and condemnation : faying, for in the day thou eateft thairof, 
 thou fall die the death) it came to paffe through the fubtelty of the 
 Serpent, or rather the Diuel, abufmg the fubtelty of the Serpent (wha 
 thairfore is called that auld Serpent the Diuell, and Sathan) that they 
 were begyled, and brought to breake the plaine command of God 
 forefaid, in eating of the frute of the forbidden tree : Whairthrow 
 they falling from their former gude eftate, into fmfull difobedience, 
 and confequently vnder condemnation : fo defaced the Image of God 
 in themfelues, by corrupting and infe6ling their haill nature, that they 
 and their haill pofterity were inuolued vnder fmne and death. For 
 as touching themfelues, it is plaine that they became fmners, and fo 
 incurred the fentence of death and damnation according to the truth 
 of Gods word foretauld them, and therevpon were thruft out of Para- 
 dife. And as for vs thair poflerity, we cannot be better nor they 
 whome of we come, and flock out of the whilk we are hewin. For 
 wha can bring ane clean thing out of filthineffe ? and fa, as we fay, we 
 haue fm by kinde we coft it not. And Dauid faieth, Behald, I was 
 born in iniquitie, and in fm did my mother conceaue me. And this 
 is that originall fume whairwith the hail rafe of mankinde is infecfled, 
 the rewarde whereof is death : as the power that very natural death 
 hath ouer infants that fmne not after the manner of Adam and vthers, 
 (wha fmnes with knawledge) is a fure argument, becaufe being inclu- 
 ded in fuming with Adam, they are fmners : and meikle mair are 
 
Appendix. 
 
 Ihl 
 
 they and all we gj'lty of condemnation, when a(5lual finne followeth 
 thairvpon. Then, as by ane man fni entered into the warld, and 
 death by fume : fo death went ouer al men, forafmuch as all men 
 haue fmned. y 
 
 Heir I inlarge the dialogue betweene the Serpent and Eue, and the 
 feuerall iudgements of God pronounced againfl euery pairtie offend- 
 ing, in this firfle parte touching our mifery : and thairafter fliortly 
 repeats the former difcourfe, and then fayes after this manner follow- 
 ing. 
 
 The foj'me of demandtJig and ajking, touching the firjl part of 
 the familiar inflruclion. 
 
 Q. When I fall aflce you then, what are ye by nature ? Euery ane 
 of you fall anfwere, 
 
 A. I am the childe of wraith, and fa fubiecT; to eternall condemna- 
 tion. 
 
 Q. When the queftion fal follow, what is the caufe of this mifera- 
 bill eflate ? Ye fall anfwere, 
 
 A. My fmne is the caufe. 
 
 Q. When it falbe demanded what is fmne ? Ye fall anfwere, 
 
 A. The tranfgreffion of the Law of God, contained in the ten com- 
 mandements. 
 
 Q. When the fowme of the ten Commandements fall bee craucd ? 
 Ye fall fay, 
 
 A. The fomme thairof is the entire and perfite loue of God, and 
 the loue of my neighbour as my felfe. The firfl Tabill contayning 
 foure commandements concerning God : and the fecond contayning 
 fix concerning my neigbour. 
 
 Q. When the queftion falbe moued. Can thou not obey and fulfill 
 thefe commandementes of thy awin nature ? Ye fall fay, 
 
 A. I am fa far from obeying and fulfilling of them, that I can do 
 nathing but tranfgreffe and breake them. 
 
 Q. Whairof commeth this thy bent difpofition to finne, and breking 
 of Gods commandements ? Ye fall fay, 
 
 A. Of the gyltineffe and corruption of nature in my firfl parentes, 
 Adam and Eue, 
 
 Q. How were they cormpted, feeing God made them gude at the 
 beginning ? Ye are to fay, 
 
 A. By the deceat of Sathan in the Serpent, intyfing them to breake 
 Gods command. 
 
 Davidson's 
 Catechism. 
 
 Z' 
 
334 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 Psal. 124. s. 
 Isa. 43 11. 
 
 Q. What was the command they brake ? Ye fall anfwere, 
 
 A. They ate of the frute of the tree of knawledge of gude and euill 
 in Paradife, whairof God forbad them to eate, vnder the paine of 
 death and damnation. 
 
 Q. Howe can thou be partaker of the fmne of our firfl parents, and 
 confequently of condemnation ? Ye fall anfwere, 
 
 A. As they, and we in them became fmners, for wha can bring ane 
 clean thing out of filthines : fa the fentence of death and condemna- 
 tion fell vppon vs, thair pofleritye for euer. 
 
 The fecond part of the Catechifme. 
 
 Nowe we are to fee, gif there be any remedy or fafety for vs from 
 this fearefull condemnation. And in verry diede, if there were na 
 remedy for vs, man and woman were mair miferabill then the brute 
 beaft, yea, then the very Toade : for when the braines or hams of it 
 are dafhed out, there is na mair of it : but miferabill man by nature is 
 fubiedl to vnfpeakable paines eternally, whilk is fet down in thefe 
 words. Thou fal die ye death : that is, thou falbe fubie6l to ye firfl 
 and fecond death, in body and faul, with all the miferies that may 
 accompanie the fame. Whilk mufl be fameikle the mair painfull to 
 man and woman, becaufe they are indued with reafon and vnderfland- 
 ing aboue the beafl : whairby they may difcourfe and confer betwene 
 the happy eftate from the whilk by finne they fell, and that endleffe 
 mifery whereinto they are fallen. Then feing thair is relief for 
 miferabill and lofte man, wee are to fee from whence it commeth. 
 From damned man it cannot come, from the Diuell our deadly enemy 
 it cannot come. Angels who are diuerfe in nature from vs, cannot 
 fatisfie for vs. Our help and fafety then, is only from the Lord our 
 God, who hath made both the heaven and the earth : who faid, I am 
 the Lord, and befide mee thair is no Sauiour. For our faluation 
 commeth not of nature, but of grace. And euen as when a con- 
 demned malefacflor beeing freely pardoned by the Prince, is faid to 
 get grace : euen fa it fareth with vs, and our merciful God. Then of 
 his awin gude will and free fauour, mooued of tender mercy and com- 
 paffion toward fik of the race of mankinde, as his gude will hes pre- 
 deftinate and eleded to faluation, before the beginning of the world, 
 that afwell his iuftice might be fatisfied, as his mercy haue place : or- 
 dayned our faluation to bee wrought by his awin deir and weilbeloued 
 Sonne, verry God and verry man in ane perfon : wha being the 
 fecond perfon of the Trinity, tooke to him the nature of man, in the 
 fulneffe of time, of the Virgine Marie, and fo was called the feede of 
 
 i 
 
 
Appendix. 
 
 the Woman that fall tread down the head of the Serpent, and God 
 manifefled in the tleflie, our Immanuel and Ithiel,* and Lord Jefus 
 Chrifl. This is that only Mediatour betweene God and man, euen 
 the man Chrifl lefus, wha was deliuered to death for our finnes, and 
 rais againe for our righteoufneffe. Neyther is there faluation in any 
 other : For amongft men there is giuen nane other name vnder 
 heauen whereby we mufl be faued. Nowe, as for the price whair- 
 with he redeemed vs. It was not corniptible things, as filuer and 
 golde, but his awin precious blude, as of an lamb vndefiled, and 
 ^\^thout fpot, when he fuffered vnder Pontius Pilate, redieming vs 
 thairby from euerlafling death and damnation. And by his powerfull 
 refurre6\ion from the dead the third day, reftoring vs to righteouf- 
 neffe and life eternall : fo he was crucified, and died that curfed 
 death of the Croce, concerning his infirmity (or manhoode) and liueth 
 through the power of God (that is his Godhead) to the whilk aggreeth 
 Peters faying, he was put to death concerning the flefhe, but was 
 quickned in the Spirite. For performing of whilk twa parts of a 
 perfite Sauiour, in fuffering and ouercomming, it behooued him to 
 be God and man in one perfon. 
 
 The forme of demandmg and anfivering, touching the fecond part 
 of this familier inflrttclioji. 
 
 Q. When I fall afke thairfore touching the fecond principle of our 
 Religion, whether there be ony faluation for lofle man ? Ye fall 
 anfwere, 
 
 A. Yes : or elfe our eflate were more miferable then the eflate of 
 brute beafbes. 
 
 Q. From w^hence commeth this faluation ? Ye fall anfwere, 
 
 A. From the tender mercy and grace of God, who louing vs when 
 wee were his enemies, prouyded our faluation to bee wrought onely 
 by his wellbeloued Sonne Jefus Chrifl, made man of the Virgine 
 Marie without finne. 
 
 Q. What is Chrifl in perfon, and oflfice? Ye fall anfwere, 
 
 A. In perfon he is God and man, the fon of God, and the fon of 
 the Virgine Marie, very God and very man without confufion of the 
 twa natures. 
 
 Q. Why was it needful that hee fhould be God and man in ane 
 person ? 
 
 • God with me. 
 
 Davidson's 
 (^atkchism. 
 
 Rom. 4. 25. 
 Act 4. 12. 
 
 1 Pet. 1. 18, 
 IK. 
 
 Rom. 1. 4. 
 
 2 Cor 13 14. 
 1 Pet. 1. 18. 
 
 Rom 5. 8. 
 
33^ 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 A. He was man to fuffer for mankind to the vttermoft punifhments 
 due for man's fmnes : and God to beare vp the manhood in fuffering 
 and ouercomming to the full. 
 
 Q. What is he in office ? 
 
 A. He is our King, trieft, and Prophet : our Mediatour, Redeemer, 
 ruler, preferuer, teacher : and finallie, he is in all things neceffarie for 
 our perfite faluation without ony helpe, merite, or work of ours, firft 
 or laft. 
 
 Q. How redeemed he you ? 
 
 A. By his bludfhed, death, and paffion, and by rifmg againe from 
 the dead the third day. 
 
 Q. Then the faluation of man is fo fully wrought, and perfitely 
 accomplifhed by Chrifb in his awin perfon, that nothing is left to bee 
 done or wrought by vs in our perfons, to bee onie caufe of the leaft 
 part thereof? 
 
 A. That is most certaine. For as his blude purgeth vs from all 
 fume, and his perfite righteoufneffe becommes oures, fo in him wee 
 are compleit : and fo fure is that fentence. For by ane oblation hath 
 he made perfite for euer, them that are fandlified. Heb. lO. 14. 
 
 Q. Can wee haue no faluation except wee haue participation, and 
 be conioyned with Chrift : fo that we mufl be his, and he ours ? 
 
 A. None at all : for feeing the caufe of our faluation is in the 
 perfon of Chrift only, and neuer in our felues, but by participation 
 of him : wee can neuer be partakers of faluation but by our con- 
 iun6lion and vnion with him, whairby he becomming ane with vs, 
 and wee ane with him, we get through him the ful right of sal- 
 uation and life euerlafling. 
 
 The thiid parte of our familiar examination before the Lords Supper. 
 
 Now feing our reconciliation to God and etemall faluation, binds 
 in our vnion and true coniundlion with Chrift : we are to learn in the 
 third part, by what meanes this llrait communion is made betweene 
 him and vs, Meanes is their nane that properly ioyneth vs with 
 Chrift but onely Faith, whilk is ane harty receiuing of Chrifte cruci- 
 fied and rifen againe : our alone and fufficient Sauiour, as he is 
 offered to vs in the gofpell : whilk is wrought by the holy Spirite 
 through the preaching of Gods word, heard and receiued of vs : 
 Whereby we are made affured of reconciliation to G od, and life euer- 
 lafling through him alone : yea, we are made ane with him, and he 
 becomes ours, and we his : in fik forte, that euerie ane that hath this 
 
Appendix. 
 
 faith, maye faye, neither death nor life, things prefent nor things to 
 come, &c. falbe able to separate mee from theloueof God, whilk is in 
 Chrifte Jefus my Lord, who hath loued me and giuen himfelfe for me. 
 Now wee fay, that faith onely receiues Chrifl, whercbv!he dwells in our 
 harts. Becaufe neither hope nor loue, nor any other heuinly guift hes 
 that office but onely faith. Hope as a watchman luiks for the end of our 
 faith, whilk is the faluation of our fouls. And loue is faiths handmaid 
 and fteward, difpofmg the graces and gudes of faith, by euident demon- 
 stration, as it were, witnefleth and declareth to ourfeluesand tovthers, 
 that wee poffeffe Chrift by faith, and haue fure hope of enjoying falua- 
 tion by him. And heirfore it is, that to beleeue in Chrifle, and to receiue 
 Chrift, is all one thing. So that when we fay, faith onely makes vs 
 partakers of Chrifl and his righteoufnes, wee feparate not Hope and 
 Charitie from Faith, but diftinguishing them, giues euery ane of them 
 thair owne proper office, and namely, to faith her proper office : whilk 
 is to make a true and prefent coniuncflion with Chrilt crucified, and rifen 
 againe to our affured reconciliatioun with God. As when we fay, 
 the Son only and not the Father, nor the holy Ghofle, was incarnat 
 for the redemption of man. We feparate not the Sonne from the 
 Father, and the holy Spirit : but giues \Tito him his awin diflinct and 
 proper office. So the Papifts fophiflry ferueth for nothing : faying, 
 Faith onely iuflifieth not, becaufe Faith is not allone when it iuflifieth, 
 1 tut hath Hope and Charity ioyned with it : but they make little of hope, 
 fa they may haue fame cloake of charity, whilk feemes to make fomething 
 for their flinking merites : for the whilks they make mair adoe, then 
 for Chrift himfelf We are faid then to be faued or iuftified by Faith 
 onely : becaufe Faith is the onely instrument that receaueih Chrifl, 
 wha faued vs by thofe things whilk he did for vs in his awin perfon, 
 and not by anything whilk hee worketh in or by vs, in our awin per- 
 fons, or the perfon of any other. And fo the merites of men and 
 Angels, are excluded from being any caufe of the leafl part of our fal- 
 uation. For God willing to make the faluation of his elecfl fure, in the 
 perfon of his Sonne Jefus Chi-ifl, wald not commit the credite thereof 
 to our felves, or to any other : for it is not meete that we fhould haue 
 the credite of our awin faluation in our awin keping any mair, fcing 
 when we had free-will and power of the keeping of our firft gude eflate 
 in Paradife, fa fodantly, and upon fa fmall occafion we lofl it. For a 
 remembrance and cafligation whairof, and for humbling of man, God 
 will have a remanent of fmne to remaine during this life, euen in his 
 , chofen children, whilk may euer keep them vnder feare of condemna- 
 i tion in themfelues, and make them feeke faluation in him only, in 
 
 y:^! 
 
 Davidson's 
 Catechism. 
 
 Kom. 8 38, 3y. 
 I'liil. 3. 8. 
 Gal. 2. 20. 
 
 1 Pet. 2. 'J. 
 
 loh. 1. 11, 12. 
 5. 38,41. 
 
338 
 
 Davidson's 
 Catechism. 
 
 Heb. 3. 14. 
 
 1 Cor. 2. 14. 
 lohn 14. 17. 
 
 Kph 1. 13. 
 
 2 Thes. 3. 2. 
 Rom. 10. 16. 
 Heb. 4. 12. 
 
 Appendix. 
 
 whome only it is to be found, that is, Chrifl Jefus his only Sonne, our 
 Lord, of whome truely we are made partakers by Faith only : whilk 
 is that beginning, as the Scripture faith, whereby we are made par- 
 takers of Chrift and are upheldin fa, that no doubting that arifeth 
 through our awin infirmity, can deface the affurance of our faluation 
 in Chrift, poffeffed by true Faith, whilk findes euer in Chrift the full 
 fatisfadlion for our fmnes, and full reftoring to righteoufneffe and Gods 
 fauour, and neuer any of either of them, nor of any part thereof, in our 
 felues, nor in our warks, nor in any creature elfe. And this coniunc- 
 tion with Chrifl by Faith is mofle fure and certaine, thoght it be not 
 naturall, civill, nor artificiall : but meere fpirituall, myftick, and 
 fecreit : and fa altogidder unknawin to the naturall warldly, and car- 
 nail man, wha perceaueth not the things of the fpirit of God, whom 
 the warld cannot receaue. And certaine it is, that both the enlight- 
 ening of the mind to acknawledge the trueth of the promife of faluation 
 to vs in Chrift ; and the fealing vp of the certaintie thairof in our 
 hearts and mynds (of the whilk twa parts, as it were, faith confifts) are 
 the works and effe6ls of the Spirite of God, and neither of nature, nor 
 arte : the preaching of the word, and adminiflration of the Sacramentes 
 interueening, as meanes and inftruments whereby the haly Spiiit be- 
 getteth and confirmeth Faith in our harts. Now as this faith is ordi- 
 narily wrought by the halye Spirite through the preaching of the word, 
 and by the Sacraments increafed and confirmed : fo it is certaine, 
 where no preaching is, thair, ordinarly can be no faith, and where there 
 is no faith, there is no Chrift, and wher there is no Chrift, there is no 
 faluation. And howbeit Faith cannot be wrought (wee fpeake as ordi- 
 narily) without hearing of the word, yet the preching and hearing of 
 the worde may be without Faith in manye. For all men haue not 
 Faith, and without the mixture of Faith, the preaching and hearing is 
 vnprofitable. Heirof it is plaine, that neither Turkes, Jewes, Pagans, 
 nor they that heare not the worde at all, as alfo neither Papifts (who 
 are enemies to true Faith, not knawing, but abolifhing the liuely 
 nature thereof and preferring the dumbe guyfe of their maffe, whilk is 
 neither miniflration of any Sacrament, nor preaching of the word, but 
 contumelious to both, before the preaching of the word) neither Athe- 
 ists, nullifidians, bare and idle hearers, nor temporarie belieuers, and 
 wha heare not with ane honeft and gude hart, wanting the gift of 
 true Faith, can be partakers of faluation in anye wife. And therefore 
 we are earneftly to pray to the Lorde of the Haruefl, that he would 
 thrust out faithfuU labourers into his Harueft, that is true miniflers 
 and teachers in his kirk, and that he would giue us honeft and reuerent 
 
Appendix. 
 
 339 
 
 hearts, to be profitable and faithful hearers of them by true faith. 
 Now, we have fik a coniunction with Chrifl, by vertue of our vnion 
 with him by iuftifying Faith only : that as our finnes onely are the caufe 
 of his death, and that condemnation whervnto he was fubjecl : fo his 
 death and righteoufneffe onely is the caufe of our faluation. And fo 
 the caufe of our faluation is onely in him, and the effedl whilk is our 
 faluation, commeth to vs through him only, poffelTed by Faith : 
 whairby he becoming ane with vs, and taking our caufe vpon him, he 
 deliuered vs from all fin and condemnation, and prefents vs faultlelTe 
 and righteous before God, Neither aucht this to feem flrange to vs, 
 as though heereby we were not made free, and truely holy in Gods 
 prefence, and meet to be made partakers of the inheritance of the 
 Saintes in light : or as though we coulde not get the effecft in vs, 
 wherof he is the caufe fauing the payment, of ane man for another, 
 where ther is no fik vnion nor coniunction, but the meer right of 
 sourety-lhip, both make the pairty indebted for payment, free, and 
 able to enioy his freedom, as law, pradlife, and dayly experience 
 teacheth vs. But we by vertue of our marriage, and coniun(ftion with 
 Chrift by Faith, haue juft title and right to him, and fo to all that is 
 his. As concerning the fowme of our faith, contained in the articles 
 of the Beliefe, whilk is continually rehearfed amongft vs, wee are to 
 vndei-ftand, that it fets downe to vs, that there is one God, and three 
 perfons in the Godhead, the Father, the Sonne, and the haly Gaift : 
 the Father the maker and preferuer of all creatures, and fountains of 
 grace and gudeneffe. The Sonne made man the Redeemer and ran- 
 fome for man. The holy Spirite, the fanclifier and worker of the 
 coniunclion betwixt Chrifl and the Faithfull. The fowm of all is, 
 that euer)' Chriflian is fure and certaine, that his faluation is found ly 
 and throughly wrought and performed by Chrift crucified and rifen 
 again. So that nothing refls for man or ony other creature to doe, 
 for purchafing or meriting his faluation, or ony of the leafl part 
 thereof, for heere Chrift receaued by faith, is all, and in all things. 
 For the greater confirmation of vs in this Faith, befide the worde 
 preached, are added twa holy acflions, with outwarde fignes and cere- 
 monies sealing vp the fame faluation and faith in Chrifl:, to them 'that 
 beleeue, called the Sacraments : that is, holy fignes ordayned by 
 Chrifl: in the Newe Tefl:ament, to feale vp faluation in him, who is 
 fignified, reprefented, and really, though facram en tally, exhibited to 
 them that beleeue. Shortly, they may be called the feales of the 
 righteoufneffe of Faith. Thefe Sacraments are twa in nomber : to 
 wit, Baptifme and the Lords Supper. Baptifme, importing wafching 
 
 Davidson's 
 Catechism. 
 
 Rom. 4. 11. 
 
340 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 and cleanfmg : and the Supper feeding and nourifliment in Chrifl. 
 For the whilk caufe the outward figne in Baptifme is water, reprefent- 
 ing the blud-fhed of Chrift, for drowning, wathing away, and remiffion 
 of our fmnes, and planting vs in Chrifl, to growe vp with him in new- 
 neffe of life. In the Supper are the twofolde fignes of bread and 
 wine, fetting out Chrifl crucified to bee the onely true fude of our 
 faules to life euerlafling. Our entres into Chrift and his kirk is fet 
 downe by Baptifme, and fo to be miniftred but once to every one : the 
 fupper importeth our nourifhment and continuance in the family and 
 Kirk of Chrifl, and fo is to be reiterate, and often celebrate, for keeping 
 vs in frefh memory of Chrift his paffion, as the continuall fude of ane 
 Chriflian faul, all the dayes of this our life. And fo both the Sacra- 
 ments (as doeth the word preached) lead vs to Chrifl crucified onely, 
 for our full redemption wrought in his awin perfon, as that onely caufe 
 of our faluation, and feale vp the fame more fenfibly to all that beleeue. 
 
 The forme of demanding and anfwering, touching the third parte of 
 
 this familiar inflrudlioti. 
 
 Q. Howe are yee ioyned with Chrifl, and fa made partaker of him 
 and of his righteoufneffe ? 
 A. By Faith only. 
 Q. What is Faith ? 
 
 A. It is ane heartie affurance, that our fmnes are freely forgiuen vs 
 in Chrift. Or after this manner : It is the harty receauing of Chrifl 
 offered in the preaching of the word and Sacraments, by the working 
 of the haly Spirit, for the remiffion of fmnes, whereby he becummes 
 ane with vs, and we ane with him, he our head, and we his members. 
 Q. When it fall be faid, Hes euerie man this faith ? Ye fall anfwer 
 A. No : for as all men haue not Faith, fa nane can beleeue in 
 him of whome they haue not heard by preaching : and none heares by 
 preaching but they that haue eares to heare, and are ordayned to life 
 euerlafling. For many ai-e called but few chofen. 
 
 Q. When it fall bee asked. Can this bee ane dead Faith that re- 
 ceaueth Chrift ? Ye fall anfwere, 
 
 A. How can it be dead that receaueth the Lord of life, and very 
 lyfe it felfe. 
 
 Heir I demand fome fewe queftions touching the articles of the 
 Beliefe : and whether they fell any comfort in their harts through 
 this Beliefe, and whether they finde this fure belief wrought in their 
 hearts by the preaching of the word : and fo finds the preaching 
 necessary, profitable, and comfortable to them. To the whilk I 
 
Appendix. 
 
 341 
 
 receaue many fenfible, cheerefull, and pertinent anfwers, whilk is 
 the frute and ioy of my labours that I craue. And therefore I 
 chiefly labor this point of feeling knawledge of Chrifl in the people. 
 
 Davidson's 
 Catkchism. 
 
 Q. What is ioyned with the preaching of the worde in the Miniflerie, 
 for your further flrengthening in this Faith? Ye fall anfwere, 
 
 A. The twa facraments of Baptifme and the Lords Supper. 
 
 Q. What are thefe Sacraments ? Ye fall fay, 
 
 A. They ar acftions commanded by Chrifl to be miniflred in the 
 Kirk, in ye miniflration of vifible signs, ioyned with the preaching of 
 the word ; offering Chrift Jefus crucified onely for faluation to the reft 
 of the fenfes, that the word preached does to the eares and hearing. 
 
 Q. When I fall aske what is the figne in Baptifme, and what are 
 the fignes of the Lords Supper ? Ye fall anfwere, 
 
 A. Water in Baptifme, and bread and wine in the Lords Supper. 
 
 Q. What fignifies the fignes? Ye fall fay, 
 
 A. They both fignifie and truly offer Chrift crucified to the re- 
 ceauers for faluation. The water applied, fetting out the waftiing 
 away of our finnes by the bludefhed of Chrift : and the bread and the 
 wine the continual feeding and nouriftiment of our faules by his death 
 to life euerlaftincj. 
 
 Q. When ye falbe afked. Do the Sacraments mair really and 
 powerfully communicate Chrift crucified vnto vs, then the word 
 preached ? Ye fall fay, 
 
 A. Not, but more fenfibly. 
 
 Q. Laft, when I fhall demand, Doth any Sacrament more effecflu- 
 ally communicate Chrift crucified vnto vs, then another, or any figne 
 more then another ? Ye fall fay, 
 
 A. No : and therefore the bread in the Lords Supper, is no more 
 tranfubftantiat into Chrift his body, then is the water in Baptifme, and 
 the Cupe or the wine in the Supper into the new teftament, or blood 
 of Chrift. Finally, all this communication of Chrift by Faith into the 
 Sacraments, is meere fpiritual, and fupernaturall. Sa that thereby 
 Chrift is not corporally and locally brought out of heauen (whilk muft 
 needes containe him, and his bodily prefence to the laft day) to bee 
 in the place of the elements, or to be included within them. But con- 
 trariwife, by the vfe of the elementes, our hearts are convoyed and 
 carried, to the liuelye confideration of his death and refurrecflion, and 
 from thence to heauen, (where hee fits at the right hand of God) to 
 feed upon him by Faith, to life euerlafting, whilk is the verye wafliing 
 of our finnes, and true eeting of his body, and drinking of his blude. 
 
342 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 The fovrt parte of otir familiar Examination, before the Communion. 
 
 Now beeing made truly and really partakers of Chrifl and his 
 righteoufnes by Faith only, and fo iustified, faued, and counted truely 
 righteous in the fight of God, to whome we are reconciled : We are to 
 fee, what God craueth of vs in our awin part, to witnes our thankful- 
 neffe for fo great and unspeakable a benefite. We may not think 
 that we are redeemed from fmne, to Hue fhill in finne, and take our 
 pleafure therein as wee did before wee were called or beleeued : or 
 that faith deftroyeth gude works, and taketh away the ufe of charity : 
 No, no : for that were but to deceaue our felues, with that deade 
 faith, whereof lames fpeaketh chap. 2, and not to haue that effectual 
 faith whereby the iuft man liueth, x\bac. 2. 4. and whilk purifieth the 
 heartes Acts 15. 9. and that worketh by loue Galath. 5. 6. For beeing 
 bought for fo great a price, we are Gods, and fo mufb glorifie him in 
 body and fpirite. i. Corinth. 6. 20. And as he is God al-fufificient to 
 vs : fo muft we walke before him, and be vpright. Gen. 17. i. that is, 
 we muft ferue him in holiness and righteoufneffe all the dayes of our 
 life. Luke i. 74- 75- according to the ten commandements contained 
 in the firft and fecond Table, whilke euerye Chriflian aught to haue 
 by hart perfitely : Firft, to let him fe his awin iniquity and condemna- 
 tion in himfelf : and next, to lead him to Chrift who is the end of the 
 Law for righteoufness, vnto euery ane that beleeueth, Rom. 10. 4. 
 And thirdly, to bee as a rule whereby to leade his life, lames i. 25. 
 To bee fhort, being in Chrift, we muft be newe creatures, not in fub- 
 ftance, but in qualities and difpofition of our mindes, and change of the 
 adlions of our lines : fo that we muft hate and flee that whilk before 
 we loued and embraced : and wee muft love and followe that whilk 
 before we hated and abhored : that is, we muft deny vngodlineffe, and 
 warldly luftes, and muft line foberly and righteoufly, and godly in this 
 prefent warld, Tit. 2. 12. Al whilk, is impoffible to them that have 
 no Faith, and haue but a dead faith, and are enemies to the iuftifying 
 faith that is in Chrift Jesus, brag foolifhly otherwayes of gude workes 
 as meikle as they lift. For as it is impoffible to pleafe God without 
 faith, Heb. ii. 6, fo it is impoffible to pleafe him by ony other 
 meanes than by faith onely, becaufe that in none other is he euer 
 pleafed, but in his only Sonne, who is made ours by faith only, as 
 before is clearly proued. And fo the perfon of the worker, muft be 
 in the fauour of God, and acceptabill vnto him, before euer his workes 
 can be accepted and pleafe him : whilk cannot be but by Faith onely, 
 whilk makes vs one with Chrift his Sonne, in whome hee is well 
 
Appendix. 
 
 pleafed, Matth. 15. 5. and fo being in the faiiour of God, by vertue 
 of our vnion with Chrifl, and iuflification in him before we worke, 
 our workes cannot bee a preceiding caufe of our reconciliation to God, 
 nor the procurers of Gods fauour to us : na mair than breathing, feel- 
 ing, feeing, hearing, and the haill adlions of our naturall life, are 
 caufes thereof, but the effeds only : Sa gude warkes follow as effects 
 of Chrift in us, pofleffed by faith, who by the hid and fecrete power 
 of the haly Spreit, beginneth to work in vs regeneration, and a re- 
 newing of the haill parts and powers of faule and bodie. Whilk begun 
 fanctification and holineffe, he neuer ceafeth to accomplifh vnto the 
 day of the Lord Jefus Chrifl, at what time beeing growne to the ful- 
 neffe of our age in Chrift, he wil prefent vs faultleffe to his heauenly 
 Father, as meet to be partakers of the inheritance of the Saints in 
 light, in that life euerlafling, when God fall bee all in all things, 
 bliffed for euer. Amen. 
 
 Now this begim regeneration or new birth in vs, ftands in the mor- 
 tifying of our aulde corrupted and fuiful nature, whilk is called the 
 auld man : and in quickening and renewing the Image of God, whilk 
 we loffe in Adam : of righteoufneffe and true holineffe, called the 
 new man : whairby thair growes an hatred, lothing, and lawing^ of 
 fmne in vs : and a loue, following, and embracing of godlines, and a 
 gude life, whilk is commonlye called repentance, or a turning and 
 change of the mind and deed, from fathan and fmne, to God and god- 
 lines, whilk indures all the dayes of this lyfe, with a great flrife and 
 battel betwene the flefhe and the fpirite : that is, the auld man and the 
 new : that euery Chriflian fa becomming twa, (as it were in ane) the 
 ane whairof is euer contrary to the vther, is euer occupyed in a con- 
 tinuall warrefare, though fome in a greater, and fome in a lefTer 
 meafure: of whilke battell and ftrife, the \mregenerate and vnfaithfull, 
 haue neither knowledge nor any feiling, becaufe they remaine on after 
 the auld maner, in Sathans bondage : altogidder walking after their 
 lufles, in fornication, vncleanneffe, wrath, anger, malicioufnefle, 
 curfed fpeaking, leeing, and fo foorth. Colof. 3. 5- 8. Whilk, as 
 the Apoftle faith, beeing pad feeling, haue giuen themfelues unto 
 wantonnes, to work all vncleannes, euen with greedines. Ephef 4. 
 19. Yea, they make a paftime of fmne, Prouerb, 10. 23. and haue 
 their delite fo therein, that to twin and part them and finne, it is to 
 part them, as it were, and their life. But in the perfon that is borne 
 again of God, this auld corruption of nature called the aulde man, 
 howbeit it ftriue mightily, and by all meanes, through the working of 
 Sathan that workes in the children of vnbelief, to recouer his king- 
 
 Davidson's 
 Catechism. 
 
 1 bringing low. 
 
344 
 
 Davidson's 
 Catechism. 
 
 ^ vexation. 
 
 Appendix. 
 
 dome of finne : yet by the power of the Spirit of Chrift, i-enewing the 
 fpirite of our niynde : hee gets fik a deads wound, that althogh he 
 make us meikle cumber,^ yet is he never able to ouercome, but in Jefus 
 Chrift we are mair nor vicflors. The affurance whairof is our fmgular 
 comfort in this fearful battel between the Flefh and the Spirite : and 
 therefore the grace of God is fufficient for vs, who will have his power 
 perfited in infirmitie. And fo with the Scripture we fay, that as the 
 warld is altogidder set vpon fmne, and can doe nathing but fume : fo 
 they that are borne of God fmne not : not that their fmnes of them- 
 felues are not deadly, but becaufe their perfons are fo liuely in Chrift, 
 that the deadlineffe of fm cannot preuaille againfl them : for it is our 
 faith that ouercommes the warld, becaufe Chrift poffeffed by faith hath 
 ouercome the warld. And fo howbeit the condemnation of fm be re- 
 moued from the faithfull altogidder : yet the battel with fm remaineth 
 during this life. To this domeflick inward battel, for the farther 
 tryall of our faith, as our God seeth it needful, is the croce of perfecu- 
 tion externall added : for the better bearing out of al without defperate 
 fainting, wee haue neede of that worthy gift of pacience, Philip. I. 29. 
 Whilk is a conflancie giuen of God, to fuflaine and beare out all kinde 
 of afflidlions for the name of Chrift, and therefore is called the pacience 
 of God, and not our awin. Rom. 15. 5. Reuel. 3. 10. for the better fight- 
 ing as Weill of this domeftique battell, as pacient fuftayning affli6lions 
 for Chrift, both in ourfelues, and the reft of Chrifts members, and 
 haill Kirk of God in this earth, continuall and harty prayer to God is 
 commanded to all Chriftians, as the chief frute and exercife of faith 
 and hope, Ephes. 6. 18. James i. 3. 4. 5. Whilk prayer is a confi- 
 dent and a familiar begging and crauing of God, onely at his com- 
 mandement, publikely and priuately, in the name of his Sonne onely, 
 and in the name of no Saint, nor Angel, fik things as be needfull and 
 requifite for Gods glory and the comfort of ourfelues, and our neigh- 
 bours : the summe whereof, is fet downe by Chrift himfelfe in the 
 Lords prayer. Wherein are sex petitions, touching the glory of God, 
 and our awin weilfare and our neighbors (anfwering to the twa Tables 
 of the Lawe). The firft three concemes the glorie of God diredtlye, 
 whilk of all things fuld be moft dear, and fo moft needfull unto vs : 
 and the vther three the weil of ourfelues and our neighbours, in faule 
 and body heir, and alwayes to the end, and in the end, Amen. In 
 the whilk Prayer, as wee are taught to bee mofte humble in our felues, 
 in refpedl of our manifold and vnfpeakable wants : fa wee are taught 
 to be mofte confident in our God through Chrift, by whom all our 
 wants are repaired and fupplied in faules and bodies, Amen. And fo 
 
Appendix. 
 
 whether wee looke to our iuftification or fandlification, they are wholly 
 wrought and perfited by Chrifl, in whome we are comi^lcit, howbeit 
 after a diners fort : For our iuflification is only wrought l)y him in 
 himfelfe, without vs, fa that how soone we truely belieue, we are 
 iuflified, counted righteous, and get the right of life cucrlafling, 
 through the death and refurre(5lion of Chrifl. And as for our fanc\ifi- 
 cation, he worketh it in our felues by little and little, so that in this 
 life it is neuer perfite in our felues, howbeit before the enioying of life 
 euerlafting he prefents vs faultlefle before his heauenly Father, to pof- 
 feffe that kingdome prepared for vs before the beginning of the warld. 
 Whairby the difference clearly appeareth betwixt the ane and the 
 vther, faith and works, iuftification and fan(5lification : the ane, as the 
 caufe, giues the right of faluation : the vther as effect truely declares 
 our meitneffe for poffeffion of our right. 
 
 The forme of demanditi^ and anfwerin^, touching the fourth parte of 
 
 this familiar inflriidlion. 
 
 Q. When I fall afke you then, What is craued of vs after that wee 
 are ioyned to Chrifl by Faith, and made truelye righteous in him? 
 Ye fall anfwere, 
 
 A. We mufl repent and becum newe perfons, that we may fliewe 
 forth the vertues of him that hath called vs out of darkneffe into his 
 maruellous light. 
 
 Q. When I fall afke. What is Repentance ? Ye fall anfwere, 
 
 A. It is ane forrow and difpleafure for fmne, and hatred thereof, and 
 a loue to righteoufnes, preceeding of the knawledge of the truth : whilk 
 by the working of the haly Spirit of regeneration, changeth and re- 
 nueth the minde of man and woman. 
 
 Q. When I fal afke, wherein chiefly (lands Repentance ? Ye fall 
 anfwere, 
 
 A. In departing from euil, and doing good, as outward frutes before 
 men of our inward regeneration before God, whilk euer accompanieth 
 true faith in Chrifl. 
 
 Q. When it fall be demanded. Are we whollie and throughly made 
 new by our new birth, so that there remaines no more fm in vs? Ye 
 
 fall fay, 
 
 A. Though the condemnation of fmne be taken away, yet the bat- 
 tell with fmne remaines fa lang as we Hue in this life. 
 
 Q. When the queflion falbe moued, wha are the parties in this 
 battell ? Ye fall fay, 
 
 A. The aulde man, and the newe man. 
 
 Davidson'.s 
 Catechism. 
 
 1 Pet. 2. 'J. 
 
346 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 Q. What is the aulde man, and what is the newe man? Ye fall 
 anfwere, 
 
 A. The remanent of fmne according to our conuerfation in time paft, 
 after our corruption through the deceiuable luftes, is the auld man : 
 and the renewing of the fpirite of the minde, wha after God is created 
 in righteoufneffe and true halineffe, is the new man. Or fhortly ye 
 may fay, the vnregenerate part is the auld man and the regenerate part 
 the new man. 
 
 Q. When I fall demand. Hath euery Chriflian thefe twa parts, or 
 twa men in him, and confequently this battell ? Ye fall anfwere, 
 
 A. Yes in fome fort, though al not in like meafure of feeling and 
 fighting. 
 
 Q. Gif I fall aflce any of you touching your awin feeling and ex- 
 perience in this caife ? Ye fall anfwere as ye finde the truth in your 
 felues, but certaine it is ye may truely anfwere, 
 
 A. As our knawledge is fmall, our feeling is leffe : and namely, 
 touching the true hatred of fmne in our felues and vthers, and the 
 true love of righteoufneffe euery way : but yet in Chrift who is our 
 true holineffe, we are mair than victors. 
 
 Q. When I fall fay. What is the chief armour of a Chriflian in this 
 batteil, befide faith and repentance ? Ye fall fay, 
 
 A. Hearty and continuall Prayer vnto God onely, in the name of 
 his Sonne onely, for all things needful to our faule and body : as fum- 
 marly is contained in the Lords Prayer ? 
 
 Q. The laft queflion will be this, Howe manye petitions are in the 
 Lords Prayer ? Ye fall anfwere, 
 
 A. Sex : of the whilk the firft three concernes the glory of God 
 diredllye : and the vther three, his glory in our felues, and our neigh- 
 bours welfare : whilk Prayer, no man can make without Faith. For 
 howe fall they call vpon him in whome they haue not belieued. Rom. 
 lo, 14. Amen. 
 
 loh. 11. 25, 
 26, 27. 
 
 After the Dodrine deliuered in effect forefaid, and a fhort and fum- 
 mar repetition made thereof againe, we proceede to the Examina- 
 tion accordinglie. 
 
 The ordinary Catechifme, as it is taught in the neioe eredled Kirk of 
 Salt-Prefton euery Saboth day. 
 
 lefus faide to her (to wit, to Martha) I am the Refurrection and the 
 life, hee that beleeueth in mee, though he were dead, yet fall he Hue, 
 &c. Beleeues thou this ? Sche faide unto him, yea Lord, I beleeue 
 
Appendix. 
 
 tliat thou art that Chrift the fon of God, wliilk fiild cum into the 
 warld. 
 
 He that beleeueth in the Sonne hath euerlafling lyfe, and he that 
 obeyeth not the Sonne, fall not fee life, but the wrath of God abydclh 
 on him. 
 
 For vther foundation can no man lay, then that whilk is laide, whilk 
 is lefus Chrift. 
 
 And ye are compleit in him, &c. Colos. 2. lo. wha is Alpha and 
 Omega, the beginning and the ending, Reuel. i. 8. the authour and 
 finiflier of our Faith, Heb. 12. 2. and obtained eternall redemption 
 for vs, Heb. 9. 12. \\\\o in the ende of the world hath appeared once 
 to put away fm by the facrifice of himfelfe, Heb. 9. 26. For with 
 one offering hath hee confecrate for ever, them that are fanclified. 
 So there is no more offering for fm. Heb. lO. 14. 18. 
 
 For amongfl men there is giuen nane vther name vnder heauen 
 whereby we muft be faued, noyther is their faluation in any vther. 
 
 Followes our ordinarye Catechifme according to the former grounds, 
 whilk we teach before the people on the Sabboth dales, taking euer)- 
 Sabboth a part thereof : and so euerye Moneth once wee goe througli 
 the principles of Religion, as they are contained therein : the children 
 of the schoole, as by tume they are appointed, by cuples, demanding 
 and anfwering ane another before the people, as by the Catechifme 
 they are led, after that I haue read and opened a fit and conuenient 
 place of Scripture, according to the part for the day. After al whilk, 
 I fonietimes demand the children, and fometimes as it feemeth mcete 
 for edification, any man of the Congregation, how he can anfwere to 
 fome principall things, after fik eafie manner as I thinke his capacity 
 is able to vnderfland : whairof (praifed be God) baith I, and the party 
 anfwering, many times receaues comfort, and the Kirk edification. 
 
 This is not to prejudge the labours of anye godly learned brethren, 
 nor to make any prescription vnto them who followe the learned 
 Catechifmes made either by themfelues, or any vther godly learned 
 man : but onely for the edification of our own people, whome we 
 haue trained vp after this manner, as maifl meit in our iudgment for 
 their capacity, according to the approbation of our Prouinciall afiem- 
 bly of Lowthiane, by their act made thairanent. The tenour wherof 
 is heirafter fet downe. And as wee in the meane time are to vfe the 
 godlie Catechifmes of vthers, as wee may profile thereby, and to re- 
 ie6l and contemne none : fo gif any Chriftian can reape any profite by 
 this, we offer it to their difcretion : Befeiking Gods haly Majeflie, to 
 
 347 
 
 Davidson's 
 Catichism. 
 
 1 Cor. 3. 11. 
 
 Act. 4. 12. 
 
348 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 1 Rom. 1. 3. 
 & 3. 24, 25, &c. 
 Acts 4 12. 
 
 1 Cor. 15. 3, 4, 
 &c. 
 
 2 Rom. 5. 12, 16, 
 18. 
 
 1 John. 3. 4. 
 
 3 Exod. 20. 
 
 4 Matth. 22. 
 
 s Gen. 6. 5. 
 Rom. 7. 14, 15. 
 
 6Iob.l5.]4,15, 
 
 16. 
 
 Rom. 5. 18. 
 
 bleffe the godlie labours of all his feruants, to his awin glory, the 
 edification of his Kirke, and comfort of the labourers, through lefus 
 Chrift our Lord and only Sauiour. Amen. 
 
 At Edinburgh the 7. of Nouember. 1599. 
 The Prouincial Affembly of Lowthiane and Tweddale, having red and 
 confidered the forme of Examination, and Catechifme, written by our 
 brother Maifter lohn Dauidfon, approues the fame, and aggrees that it 
 fall bee imprented. Extract furth of the books of the prouinciall affem- 
 blie of Lothiane and Tweddale, by mee Richarde Thomefone clerk 
 therto. Richarde Thomefone. 
 
 The jirjle parte of the Catechifme, touching the fnful and damnable 
 
 efiate of man by nature. 
 
 Teacher. What does thou chieflye heare and learne at the hearing 
 of Gods word ? 
 
 Difciple. That my faluation is in lefus Chrifl, the Sonne of God 
 only, and in nane vther.^ 
 
 Teacher. How art thou vnder condemnation, that thou hafl need of 
 faluation by Chrifl ? 
 
 Difciple. By fame, whilk is the breaking of Gods Law, or ten Com- 
 mandements.2 
 
 Teacher. Rehearse the ten Commandments, as they are fet downe 
 in the firft and fecond Table ? 
 
 Difciple. Hearken and take heed Israel, I am the Lord thy God, 
 and fa forth. ^ 
 
 Teacher. What is fummarly contained in thefe ten Commande- 
 ments ? 
 
 Difciple. That I folde loue God intirely, with all my heart, with all 
 my faul, and with my haill minde, and my neighbour as myfelf.* 
 
 Teacher. Can thou not doe fa by nature, but contrariwife hate both 
 God and thy neighbour ? 
 
 Difciple. All the imaginations of the thoghts of my heart, are onely 
 euill continually, and fo are bent to all adlual fm.^ 
 
 Teacher. Whereof commeth this thy bentneffe to a(5lual finne, and 
 breaking of Gods Commandements ? 
 
 Difciple. Of the corruption of nature, from my firfl Parentes Adam 
 and Eua, called originall fmne.^ 
 
 Teacher. How were they corrupted, feing they were made gude at 
 the beginning ? 
 
Difciple. By the deceit of Sathan in the Sequent, makind them 
 breake Gods commandement.^ 
 
 Teache7\ What was the commandement they brake ? 
 
 Difciple. They ate of the frute of the tree in Paradifc, whairof God 
 forbad them to eate.^ 
 
 Teacher. Brought this their fault condemnation on them and thair 
 hail pofleritie? 
 
 Difciple. Yes : for in them wee all finned, and who can bring ane 
 cleane thing out of filthineffe : fa hauing fin from them, we haue alfo 
 death and damnation, the reward of fin, through them.' 
 
 Teacher. Then all being finners by nature, we are all by nature the 
 children of wrath and condemnation ?^ 
 
 Difciple. It is fo : for as by ane man finne entered into the warld, 
 and death by finne : fa death went ouer all men, becaufe all men 
 haue finned." 
 
 The feconde parte touching our faliiatioji by the death and paffion of 
 
 Chrifl. 
 
 Teacher. Seing then we are iullly condemned by Gods Law,*'afvvell 
 for originall as actuall finne, whilk is the dodlrine of the Lawe : 
 whairof commeth our faluation ? 
 
 Difciple. Of the tender mercye and loue of our God in lefus Chrifl 
 his Sonne, and fecond perfon of the Trinitie, whilk is the dodlrine of 
 the Gofpell, or word of grace. '^ 
 
 Teacher. Why fay ye in lefus Chrifl his Sonne ? 
 
 Difciple. Becaufe he only is made vnto vs of God, redemption, and 
 righteoufneffe, neither is there falvation in any vther.^ 
 
 Teacher. Seing then all our felicity (lands in the true knawledge 
 and acknawledging of lefus Chrifl to bee our onlie Sauiour, declare 
 what he is in perfon and offtce ? 
 
 Difciple. In perfon he is God and man : and in office hee is Media- 
 tour betwixt God and man, and our onely Redeemer.^ 
 
 Teacher. Was it neidfull to our faluation that he fhoulde bee both 
 God and man in one perfon ? 
 
 Difciple. Yes : for none coulde duely fuffer for man, but man with 
 God : and none coulde ouercome for man, but God with man in one 
 perfon.''^ 
 
 Teacher. Why is he called lefus, that is to fay, that Sauiour ? 
 
 Difciple. Piecaufe he faueth his people from their finnes.^' 
 
 Teacher. Why is he called Chrifl, that is to fay, ' he that is 
 annointed ? 
 
 DAVfDSON's 
 
 Catkchism. 
 
 ' Oencs. 3. 2. 
 2 Cor. 18. 3. 
 
 2 Gen. 3. 6. 13, 
 
 17. 
 
 1 Tim. 2. 14. 
 
 ^ Rom 5 12,19. 
 lob. 14 4. 
 l!om. 5. 16, 18. 
 He 6. 28. 
 
 * Ephes. 2. 2. 
 
 * Rom. 5. 12. 
 
 ■^ 1 Cor. 3. 9. 
 
 ' Luc. 1. 78. 
 Kph. 2. 4. 
 A 1. 13. 
 Act. 14. 3. 
 k 20. 32. 
 
 "Rom. 3. 24,25 
 1 Cor. 1. .-JO. 
 Act. 4 18. 
 
 5 Esa. 7. !4. 
 Ileb. 2 16. 
 1 Tim 2. 5. 
 Tit 2. 14. 
 Act. 10. 38. 
 
 •'> ProT. 30. 14. 
 
 V.-rA\. 7. 14. 
 
 lohn .3. 13. 
 Kom. 1. .3, 4. 
 •J<'or 13. 4. 
 1 I'et. 3. 18. 
 Ucucl la n, 
 12, 13, 15, 16. 
 
 1 .Mat. 1. 21. 
 
350 
 
 Appendix. 
 
 I 
 
 Davidson's 
 Catechism. 
 
 1 Mat. 1. 26. 
 Psal. 40. 7. 
 Heb. 10.5, &c. 
 Reu. 5. 9. 
 Esa. 61. 1. & 
 63. 1. 
 
 Act. 10. 38. 
 
 2 Psal. 22. 1. 
 Matth. 27 26. 
 Luc. 22. 24. 
 Rom. 4. 35. 
 
 1 Pet. 2. 24. 
 
 '^ Deut. 21. 23. 
 Gal. 3. 13. 
 Mat. 3. 7. 
 1 Thes. 1. 10. 
 
 4 2 Cor. 5. 21. 
 Isa. 58. 9. 11. 
 
 1 loh. 1. 7. 
 
 nCor 6. 15,17. 
 Eph 1.22,23., 
 Colos. 1. 18. 
 loh. 17. 21. 
 The song of 
 Sol. 2. 16. 
 
 6 Esa. 28. 16. 
 Act. 16. 31. 
 loh. 17. 8, 25. 
 & 6. 69. & 1. 11, 
 12. & 5. 38, 43. 
 
 6 3. 36. 
 Rom. 3. 28. 
 
 2 Cor. 5. 13. 
 Gal. 2. 18. 
 Col. 2. 6. 7. 
 Heb. 3. 14. 
 1 loh. 5. 12. 
 
 7 Esa. 63. 3. 5. 
 Eph. 2. 8, 9, 10. 
 Phil. 2. 9. 
 
 Tit. 3. 5, 
 Heb. 9. 9, 12, 
 26. 
 
 1 Pet. 2 24, 25. 
 & 3. 18. Here 
 is the maine 
 point and 
 ground of our 
 disagreement 
 with the 
 Papists. 
 
 8 Rom. 4. 24. 
 25. & 5. 12. & 
 8. 38. & 10. 10. 
 
 2 Cor. 5. 3, 4, 
 7, 18, 29. 
 
 Difciplt. Becaufe he onely is annointed, that is, indued of God 
 with all giftes meit for a perfite Sauiour : as he that is our King, Prieft, 
 and Prophet.^ 
 
 Teacher. Plow faued he vs ? 
 
 Difciple. By fuffering all our deferued punifliments in faule and 
 body, in fhedding his blude on the Croce : and fa dying for our fumes, 
 and ryfmg againe for our righteoufneffe.^ 
 
 Teacher. Why died he that curfed kinde of death on the Croce, 
 rather then ony vther ? 
 
 Difciple. That thereby taking our curfe in faule and body plainly 
 vpon himfelf, he might fully deliuer vs from the wrath to come.^ 
 
 Teacher. Doth Chrift his blude clenge vs from all fmne, and his 
 righteoufneffe imputed vnto vs, truelie iuftifie vs in Gods fight ? 
 
 Difciple. Yes : for as our fmnes imputed vnto him, made him 
 truely gilty of death and condemnation : fa his righteoufnes imputed 
 vnto vs, makes vs truely righteous in Gods fight.'* 
 
 Teacher. Whereof commeth this Communion and mutual fellowfhip 
 betweene Chrift crucified and vs ? 
 
 Difciple. Of the vnion and ftrait coniun(flion betweene vs : as of 
 the head with the body. For we are one with him, and he is ours, 
 and wee are his.^ 
 
 The third part of the Catechifme. 
 
 Teacher. Whereby is this vnion and ftraite coniundlion made be- 
 tweene Chrift crucified and vs ? 
 
 Difciple. By Faith onely : as the onely inftrument whereby we re- 
 ceaue him to dwell in our heartes. And fa by Faith only wee are 
 faid to be faued, becaufe Faith onely receaueth our onely Sauiour.® 
 
 Teacher. Then there is no parte of our righteoufneffe left, without 
 the apprehenfion or grip of Faith, feeing it is all whollie in the perfon 
 of Chrift apprehended by Faith ? 
 
 Difciple. It is fo : and fa we are perfitely faued by the warkes whilk 
 Chrift did for vs in his awin perfon, and no wayes by the gude warkes 
 whilk he works in vs with, and after Faith. ^ 
 
 Teacher. What is this Faith that is the only inftrument of this 
 ftrait coniundlion betwene Chrift crucified and vs ? 
 
 Difciple. It is the fure perfwafion of the heart, that Chrift by his 
 death and refurrediion hath taken away our finnes, and cloathing vs 
 with his awin righteoufneffe, hes throughlye reftored vs to the fauour 
 of God. 8 
 
Appendix. 
 
 Teacher. How is this fare perfwafion ordinarlie wrought and kept 
 in the heart ? 
 
 Difciple. By the haly Spirit working with the hearing of Gods word 
 preached, and the right miniflr)^ of the vSacraments, according to the 
 due adminiftration of Chrifls kingdome in the difcipline of the Kirk, 
 eftabliflied by him in his word. 
 
 Teacher. Does euerie ane that heares the worde preached beleeue, 
 and get this fure perfwafion ? 
 
 Difciple. No : for all men haue not Faith, and they only beleeue 
 that are ordayned to lyfe euerlafting, and haue eares to heare, wha 
 onely are the true kirk of Chrift, and his Iheepe, bccaufe they heare his 
 voice. ^ 
 
 Teacher. Hes thou gotten this fure perfwafion of forgiuenefle of thy 
 fms, and full redemption in Chrift ? 
 
 Difciple. Yes praysed he God : for I liue by my awin Faith, and 
 thereby haue peace towards God, through Chrift. '^ 
 
 Teacher. Rehearfe the fowme of thv Beliefe ! 
 
 Difciple. I beleeue in God the Father almightie, and fo forth. ^ 
 
 Teacher. Thou beleeues then that there is ane God, and three per- 
 fons in the Godhead, the Father, the Sonne, and the halie Gaifl ? 
 
 Difciple. Yes : the Father the maker of all creatures : the Sonne 
 made man, redeemer of his people : and the halye Gaift the fanclifyer.** 
 
 Teacher. What helpes befide the worde preached, hes God ordained 
 for the confirmation of thy Faith ? 
 
 Difciple. The fignes or two feales, called the Sacramentes of Bap- 
 tifme and the Lords Supper.* 
 
 Teacher. What does the Sacraments fignifie and feale vp to thee, 
 that beleeues in Chrift? 
 
 Difciple. Remiffion of my finnes in the paflion of Chrifl, whilk is 
 exhibited by water in Baptifme, and bread and wine in the Supper. 
 For the mair finceare adminiftration and obferuation of all, is or- 
 dajmed by Chrift the difcipline of the Kirk.° 
 
 The fourth part of the Catechifme. 
 
 Teacher. Refts there any thing for vs to doe, after that we are per- 
 fitelie iuftified in Gods fight, by Faith in Chrift ? 
 
 Difciple. Yes, very meikle, albeit na wayes to merite faluation : but 
 only to witneffe by the effects of thankfulnefle, that we are truely 
 faued.'^ 
 
 Teacher. Whilk are tliir effects, \\hereby we are to witneffe that we 
 are truely faued ? 
 
 Davidson's 
 Catechism. 
 
 1 Mat. 13. 58. 
 
 2 Thes. Z. 2. 
 Act. 13. 48. 
 
 ' Acts 8. 38. 
 loh. 1. 26. 27. 
 Habac. 2. 4. 
 Koin. 5. 1. 
 
 3 Genes. 1, Ac 
 & 17. 1. 
 
 K.SU. 4.5. 12, 13. 
 ler. 10. 11, 12. 
 Dan. 4. 32 & 
 
 5 18, 19 
 Gen. 1. 16. 
 Kxod. 20. 23. 
 Esa. 45, 21, 22 
 
 4 .Mat. 3. 16, 17. 
 
 6 28. 19. 
 Luc. 1. 35. 
 Act. 4. 24. 27. 
 1 Tim. 2. 5. 
 
 1 Pet. 1. 2. 
 
 5 .Mat. 16. 16. 
 Luc. 22. 19, 20. 
 Act 2. 38. 
 i:om. 4. 11. 
 1 Cor. 11. 24, 
 25,26. 
 £ph. 5. 26. 
 
 « Mat 26. 26, 
 27, 28. 
 Act. 2. 38. 
 Eph. 5, 26, 27. 
 Matth. 28. 
 
 ■(^en. 17. 1. 
 Exod. 19. 5. 6. 
 ler. 4. 1, 4, 14. 
 Dan. 9. l.'s, l9. 
 Eph 2. 10. 
 Tit. 3. 8. 
 
352 
 
 Appendix. 
 
 Davidson's 
 Catechism. 
 
 1 Deut. 8. 10, 
 
 11. 
 
 Esa 60. 21. & 
 61. .3. 
 
 • Zach. 14. 20. 
 Mat. 5. 16. 
 Ephes. 1. 14. 
 and 4. 29. 
 Col. 3. 16. 17. 
 
 1 Thes. 5. 11, 
 12. 
 
 2 Ezek. 36. 26. 
 Ephes. 4. 23, 
 24, 25. 
 
 Col. 3. 5, 9. 10. 
 
 3 Rom. 6. 16. 
 & 7 24. 
 
 2 Cor. 5. 17. 
 
 Ephes. 4. 7, 22, 
 
 23 24. 
 
 Col. 2. 5, 9, 10, 
 
 11. 
 
 4 Mat. 11. 29. 
 & 7. 13, 14. 
 Gal. 5. 16, 17. 
 
 5 Rom. 7. 24. 
 Gal. 2. 20. 
 Rom. 8. 37. 
 Phil. 16. & 4. 3. 
 1 Thes 2. 24. 
 1 loh. 5. 4. 
 
 6 1 Kings 8. 39. 
 loh. 14. 14. 
 Ephes 6. 18. 
 
 1 Thes. 5. 17. 
 1 lohn 5. 14. 
 
 7 Mat. 6. 9, 10, 
 &c. 
 
 Luc. 11. 2, 3, 
 &c. 
 
 8 Psal. 50. 15. 
 Rom. 8. 26, 27. 
 & 5. 3, 4. 
 
 Act. 13 3. 
 & 14. 23. 
 Gal 6. 12, 14. 
 Heb. 10 36. 
 lam. 1. 4, 5. 
 
 Difciple. The glorifying of God, and the edifying of our felues and 
 our neighbours, by (hewing forth the frutes of our new birth in fan(5li- 
 fication.^ 
 
 Teacher. Whilk are the haly fruits of our regeneration and new 
 birth ? 
 
 Difciple. Mortification of the aulde man, and quickening of the 
 new man, whilk is called repentance, inherent iuflice, or our begun 
 halineffe." 
 
 Teacher. What call ye the auld man, and what call ye the newe man ? 
 
 Difciple. The corruption of nature that we haue from Sathan by 
 our firfle Parents, is the auld man : and the meafure of Chrifles begun 
 holineffe inherent in vs, is the new man.^ 
 
 Teacher. Then euery Chriftian becumes twa, as it were in ane: the 
 auld man and the new : the ane euer contrarious to the other, and the 
 ane fighting againfl the vther '? 
 
 Difciple. It is fo : and this battell is that yoake and Croce of 
 Chrifte that we muft take on, and that straite way that wee muft paffe, 
 w'liilke neuer fuffers our fandlification in our felues to be perfite in this 
 life. 4 
 
 Teacher. Is the new man able to fight againfl our finfull corruption, 
 and get the vi6lorie in the end ? 
 
 Difciple. This Battel is fore : but the vidlorie is fure through faith 
 in him that loued vs, and gaue himfelf for vs, in whome we are mair 
 then vi6lors.^ 
 
 Teacher. What is our chief armor in this Chriftian Battell, befide 
 Faith and Repentance. 
 
 Difciple. Hearty and continual Prayer to God only, for al things 
 feruing to his glory and our comforts, for Chriftes fake : as he hath 
 taught vs in the fex petitions of the Lords Prayer, whilk is as followes. 
 Our Father whilk art in heauen, and fo forth. "^ 
 
 Teacher. How are thefe fex petitions deuided ? 
 
 Difciple. Into twa parts, anfwering to the twa Tables of the 
 Lawe : the firlt three, concernes the glory of God diredlly : and the 
 other three his glorie in our awin weilfare, and our neighbours.' 
 
 Teacher. What ftirres vp and fharpens vs to earneft prayer ? 
 
 Difciple. The Spirite of God, by meanes of fobriety, fafbing, and 
 diuerfe afiflicflions, called the Croce of Chrift, for the bearing whereof 
 we haue need of patience. ^ 
 
 Teacher. Then the begun halines of Chrift in vs, whereby at lafte 
 wee fall be throughly fandlified, is no caufe of our faluation, though it 
 muft goe before our full enioying thairof in heauen ? 
 
Appendix. 
 
 -^ 
 
 Difciple. Ye fay true : for if wlien we were enemies, we were re- 
 conciled to God by the death of his fonne, much more being reconciled, 
 we fall be faued by his life, in whome we are complcit.* 
 
 FINIS. 
 
 N'. to the Atit/iour, touching theJJwrt Catechifmc immcdiatlie 
 
 going before. 
 
 I thanke God for your precious pearle little in quantitie, but infinite 
 in waight. I allow and approues the perfpicuitie, ordour, aud fubflan- 
 tious comprifing of fo great myfleries in little bounds. 
 
 The iudgement of ajiother learned man. N. — There is not an idle 
 word heir. 
 
 If anything be wrang heir, it is of weakneffe, and not of wilfulnes : 
 and therfore is humbly fubmitted to the louing and aduifed corre(f\ion 
 of the godlie learned, by Gods worde. 
 
 Thefe formes of Praier, and thankfgiuing following, are onely for 
 thankful perfons to God for his benefites, and not for profane abufers, 
 and graceleffe deuourers thereof : wha the mair wealth they haue by 
 Gods gift, and the better cheere they make, the more forgetfull of God 
 they are, and fwell in pride and difdaine againfl all true thankfulnefle, 
 fwalhing downe to the table like fwyne, and ftarting vp like Dogs 
 when they ar filled : thinking the true praifing of God (namely at 
 Table) to bee but Monkifti hypocrifie, a Popifli ceremonie, or lofte 
 time. 
 
 Neither is anye man bounde to thefe formes but at his pleafure, fo 
 the matter and fubftance be not omitted ; but reuerently obferued at 
 euerymeale, not onelie by children, but alfo by the beft and moft able 
 in the houfe : for the chiefeft is vnworthie ynough to praife Gods halie 
 Maieflie. And the porting ouer of this worthie feruice, onelie to pro- 
 fane boyes and feruing-men becommeth not Chriflian families. 
 
 A Prayer to befaid before meate. 
 
 BlefTe vs gude Lorde, and thefe thy creatures whilk of thy gudencfle 
 thou giueft us, for the nourifhment of this our naturall life, and giue 
 vs grace to vfe them reuerently, and fobcrly, with a gude confcience 
 in thy feare, to thy glory, and our comforts. Sa that whether wee 
 eate or drinke, or whatfoeuer we doe, we doe all to the glory of God, 
 through lefus Chrifl our Lord, and onely Sauiour, Amen. 
 
 353 
 
 Davidson's 
 Catkchism. 
 
 > 2 Cor. 7. 1. 
 1 Thes. 6. 23, 
 Rom. 6. 10. 
 CoL 2, 10. 
 
54 
 
 Appendix. 
 
 Davidson's 
 Catechism, 
 
 A thankf-gming after meate. 
 
 We praife thy holye name, O heauenly Father, for al thy gracious 
 benefites fpiritual and corporall, befbowed vppon vs to this houre : 
 namely, for the long libertie of the true preaching of the gofpel (wherof 
 alace, we haue been moft vnworthy) as alfo, we prayfe thy heauenlye 
 Maiefti for this prefent benefite of foode and gladneffe, wherewith now 
 thou hafle filled our hearts : giue vs grace that fo long as wee may 
 walke in the ftrength of this meate and drink, that we be euer reddy 
 to gloryfie thy holy name, in thought, word, and deede, by true faith 
 and repentance. Lorde bleffe thy Kirk, the King, Queene, and 
 Prince, with the reft of their Maieflies children, and giue all the gude 
 fubjedls of this Realme, an earnefl care to pray hartely for their pre- 
 feruation, in foule and bodie, and for their long, happy, and profper- 
 ous gouemement, in thy feare ouer this poore Realme : that wee may 
 leade a quiet and peaceable life vnder them, in all godlineffe and 
 honelly, without al change or alteration, of the prefent true Religion, 
 and minifterie of the gofpell, through lefus Chrifl our Lorde, Amen. 
 
 The Ten Commandements of Almighty God. 
 
 Hearken and take heed Ifrael, I am the Lorde thy God, whilk haue 
 broght thee out of the land of Egypt, and from the houfe of 
 bondage. 
 
 1. Thou fal haue nane vther Gods before my face. 
 
 2. Thou fal not make to thy felf any grauen Image, nor the like- 
 nes of any thing that is in Heauen aboue, nor in the Earth beneath, 
 nor in the water vnder the earth : thou fall not bow down to them, 
 nor worfhip them : For I the Lorde thy God, am a iealous God, 
 and vifits the fms of the fathers vpon the children, vnto the third and 
 fourth generation of them that hate mee, and fhewes mercy vnto 
 thoufandes of them that loues mee, and keepes my Commandements. 
 
 3. Thou fall not take the Name of the Lorde thy God in vaine : for 
 the Lord will not hold him guiltleffe that takes his Name in vaine. 
 
 4. Remember that thou keepe haly the Sabboth day : fex dayes 
 fall thou labour and do al that thou haft to do, but the feauenth day 
 is the Sabboth of the Lord thy God : in it thou fal do na maner of 
 wark, thou, nor thy fon, nor thy daughter, thy manferuant, nor thy 
 maidferuant, thy cattell, nor the ftranger that is within thy gates. For 
 in fex dayes the Lord made heauen and earth, the fea, and all that in 
 them is, and refted the feauenth day. Wherefore the Lord bleffed 
 the feauenth day and hallowed it. 
 
5- Honour thy Father and thy Mother, that thy dayes may be lang 
 in the Land whilk the Lorde thy God giueth thee. 
 
 6. Thou fall do na murther. 
 
 7. Thou fal not commit adultery. 
 
 8. Thou fall not fleale. 
 
 9. Thou 1^1 not beare falfe witnes againft thy Neighbour. 
 
 10. Thou fall not couet thy neighbours houfe : Thou fall not couet 
 thy neighbours wife, nor his feruant, nor his maide, nor his oxe, nor 
 his affe, nor any thing that is his. 
 
 ALTVS. 
 
 M^ 
 
 d: 
 
 i=i 
 
 -^^ — g— p—?^ 
 
 -*©- 
 
 ^ 
 
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 Lord in great grief I call to thee, and fay, Lord heare my cry : 
 
 W- 
 
 B^ 
 
 4 
 
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 i^d2^-z:?2=»-^p2zr 
 
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 vn - to the voice of my re-quefl, thineeareswithfpeedeap-ply. 
 
 CONTRATENOR. 
 
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 12^ — g'- :=g: 
 
 -&- 
 
 -G> — &- 
 
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 Lord in great grief I call to thee, and fay, Lord heare my cry 
 
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 H-i 
 
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 vn - to the voice of my re-quest, thineeares with fpeedeapply. 
 
 TENOR. 
 
 tt: 
 
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 '^- 
 
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 3=2*. 
 
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 vn - to the voice of my re-quest, thineeareswithfpeedeap-ply. 
 
 Davidson's 
 Catkchism. 
 
3S^ 
 
 Davidson's 
 Catechism. 
 
 Appendix, 
 
 BASSVS. 
 
 ei 
 
 :^z=d: 
 
 -^—■ti^. 
 
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 Lord in great grief I call to thee, and fay, Lord heare my cry 
 
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 122: 
 
 '-^^5. 
 
 i 
 
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 vn - to the voice of my re-queft, thine eares with fpeede apply.- 
 
 Our fms Lord, if thou mark flraitly 
 
 Lord, then wha can indure : 
 For free forgiueneffe is with thee, 
 
 thy worfhip to procure. 
 
 Wherefore I wait vpon the Lorde, 
 
 my verry faule doth wait : 
 Yea my haill hope is in his word, 
 
 as ftay in all my ftrait. 
 
 My faule does to the Lord afpire, 
 
 mair earneflly than they : 
 That watching all the night defire, 
 
 to fee the breake of day. 
 
 Let Ifrael Gods people, thus, 
 
 wait still the Lord vpon : 
 For with the Lord much mercie is, 
 
 and great redemption. 
 
 Wha will redeeme true Israel, 
 
 that wayteth on his will : 
 From all their fms both great and fmal, 
 
 and faue them from all ill. 
 
 Pfalme Cxvij. 
 
 Q 
 
 zzs: 
 
 'JOT- 
 
 -e> 
 
 -t=f 
 
 '-d: 
 
 =1= 
 
 -gs)— g'- 
 
 122] 
 
 ^— g-^P— O ^ — <9— d- 
 
 O all ye Nations of the warlde, Praife ye the Lord alwaies 
 
 2^ 
 
 122: 
 
 "^ 
 
 :22: 
 
 =1: 
 
 ji: 
 
 122: 
 
 3:1 
 
 And all his people eue-ry where, Set foorth his noble praife. 
 
Appendix. 
 
 357 
 
 For great his kindeneffe is to vs, 
 
 his truth indures for ay : 
 wherfore praife ye the lord our god 
 
 praife ye the Lord, I fay. 
 
 Thy people and thine heritage^ 
 
 A damson's 
 Catkchism. 
 
 Cr^r. 
 
 Lord biejfe, 
 Gloir to the Father, 
 
 ^c. 
 
 No. III. 
 
 CATECHISM! LIBER PRIMVS 
 
 De fide, Latino carmine redditi, Patricio Adam/ono Scoto Poeta 
 
 elegantijfimo Audlore. * 
 
 Dominica I. 
 
 MiniJIer. Qvae vitae humanae prima eft, ac vhima meta ? 
 Pver. Noffe Deum. M. Cur noffe Deum ? 
 P. Quia conditor ipfe eft 
 
 Humani generis, nofque hac pater optimus alma. 
 
 Luce frui voluit, fefe vt fontemque, caputque, 
 
 Et vitae auctorem digno obferuemus lionore. 
 M. Quanam ergo hunt homines ratione beati ? 
 P. Si Dominum agnofcant, eius fi gloria pecflus 
 
 Occupet, ac toto vitae refplendeat vfu. 
 AI. Cur quasfo hie vitas ftatuis momenta beatae ? 
 P. Namque his fublatis brutis animantibus effet 
 
 Sors hominis miferanda magis. AT. Qui numinis ergo 
 
 Ignarus viuit, nil deploratius illo 
 
 Effe poteft. P. Equidem vt dicis certiflima res eft. 
 M. Qusenam cognitio vere eft germana tonantis ? 
 P. Quum fic nouerimus diuinum numen, vt illi 
 
 Sedulo praeftemus qualem debemus honorem. 
 M. Quasnam recla via eft venerandi numinis, atque 
 
 Quas habeat partes edilTere, & ordine perge ? 
 P. Prima eft, vt foli fiducia noftra tonanti 
 
 Incubet : vt redto legis fub tramite, quifque 
 
 Dirigat hoc vitae ftadium, pars altera : rebus 
 
 * This is Calvin's Catechism, translated by Adamson. We only give a specimen. 
 
1358 
 
 Adamson's 
 Catechism. 
 
 Appendix. 
 
 Suppetias petere afflidlis, dominique potentis 
 Temporibus dubijs, certam implorare falutem, 
 Tertia : poftremo vt non folum pe(flore ab imo 
 Nouerimus, fontem a Domino manare perennem 
 Totius fine fine boni, confeffio laudis 
 Accedat : Studiumque almi tefbetur olympi. 
 
 Dominica IL 
 
 M. Ma6le efto : verum membra vt per fingula porro 
 Progi'ediar, tu quod primum eft puer ordine pande. 
 
 P. Nimirum, vt foli fiducia noftra tonanti 
 
 Incubet. M. Id quanam fieri ration e putandum eft ? 
 
 P. Sefe quum bonitas, & celfa potentia nobis 
 
 Infinuant, fummeque bonum, fummeque potentem 
 Nouimus. M. An nil prseterea nouiffe neceffe eft ? 
 
 P. Plane inquam. Nee enim cauffa eft cur maximus ille 
 Ferret opem generi impuro, mundoque rebelli 
 Explorata Dei bonitas foret : Amplius ergo 
 Pofcimus, vt quifque hoc perfuafum mente reponat, 
 Se carum, acceptumque Deo, qui munia patris 
 Impleat, exitioque velit feruare fideles, 
 
 M. Quinam id conftabit ? P. Sacri me oracula verbi 
 Erudiunt, lasfi pacatas numinis iras 
 Innocuis nati meritis, patremque benignum 
 Conftitui, & pleno bonitatem effundere cornu. 
 
 M. Ergo Deo niti qui vult, addicere Chrifto 
 Se debet, patremque in caro agnofcere nato. 
 
 P, Omnino, M. Verum quae fumma eft cognitionis, 
 Ilia Dei in Chrifto, paucis compledlere, amabo. 
 
 P. Symbolum Apoftolicum eft, ab eorum nomine didlum 
 Chrifticolis, puris fcripturae e fontibus hauftum, 
 Articulos fidei ample61ens, haec formula nobis 
 Expediet qusecunque pios fperare neceffe eft. 
 
 M. Quin edis noftrse paucis quae eft fumma falutis. 
 
 "If Symbohmi Apojlolorum^ feu Articuli Fidei. 
 
 P. In fummum confido Deum Patrem omnipotentem, 
 Au6lorem Coeli, & terrae. Chriftumque in lefum, 
 Vnigenam illius fobolem, dominumque piorum. 
 Qui facro conceptus erat fpiramine, natus 
 
Appendix. 
 
 Vlrginis ex vtero Marice. Tormenta Pilato 
 ludice perpeflTus, crucifixus, mortiuis, atque 
 Claufus humo, trifles Erebi defcendit ad vmbras. 
 Luce refiirrexit tenia rediuiuus, ad aiti 
 Tedla poli afcendit viclor : dextraeque parentis 
 Aflidet, in Caelo, & terra cui cunda poteftas. 
 Inde olim adueniet cundlos vt iudicet, & qui 
 Viuent, & quotquot tarn longa abforbuit aetas. 
 
 f Confido in facrum flamen, fparfumque fidelem 
 In terris caetum credo & communia dona 
 San(5lorum, gratifque illis peccata remitti : 
 Experrecluram putri de puluere carnem 
 Spero, ac in ccelis vitam fine fine beatam. 
 
 No. IV. 
 
 PARVVS CATECHISMVS 
 
 Qvo Examinari possiint iuniores qui ad Sacrain Ca-iiam 
 admittiintur. Carmine Iaj?ibico. per R. P. 
 
 De Fide. Cap. I. 
 
 M. Es Christianas 6 puer ? profare. P. Sum. 
 M. Quid ista confert relligio boni ? P. Beat. 
 M. Qui sic ? P. Beata res Deum cognoscere est : 
 
 Haec una nosque belluis discriminat ; 
 
 Ad absque Christo nemo notum habet Deum. 
 M. Quae recta summi numinis scientia est ? 
 P. Honore constat. M. Quas honor partes habet ? 
 P. Fidem, timorem, vota, grates publicas. 
 M. Fides quid ergo est ? P. Efiicax persuasio 
 
 Dei favoris, nixa verbo, quo pater 
 
 Nostroe salutis spondet esse in filio. 
 M. Quas summa fidei sit recenseas tux. 
 P. Cuncta in potentem credo genitorem Deum, 
 
 Coelumque terrae qui solumque condidit : 
 
 Christumque lesum filium ejus unicum, 
 
 Po.nt's 
 Catechism. 
 
36o 
 
 Appendix. 
 
 Font's 
 
 Dominumque nostrum ; qui Sacro de Spiritu 
 
 Catechism. 
 
 Conceptus e Mariaque natus Virgine est ; 
 
 
 Sub Pontio passus rilato prseside, 
 
 
 Crucique fixus, mortuusque, humo et datus, 
 
 
 Descendit umbras inferorum ad horridas. 
 
 
 Sub tertium surrexit at vivus diem, 
 
 
 Ascendit in Coelum, potentis omnia 
 
 
 Dei parentis aque dextris assidet : 
 
 ! 
 
 Atque inde judex omnibus venturus est 
 
 
 Vivis, tot ante mortuisque sseculis. 
 
 i 
 
 Confido Sanctum in Spiritum. Sanctam quoque 
 
 
 Credo per orbem Catholicamque Ecclesiam, 
 
 
 Communionem nempe Sanctonim omnium ; 
 
 i 
 ■ 
 
 Remissionem criminum contagii. 
 
 i 
 i 
 
 Surrectionem spero camis et novam, 
 
 ( 
 i 
 
 Vitse beatae et sempitema gaudia. 
 
 1 
 
 Hsec Christianam summa continet fidem. 
 
 
 Sola Salutem censeo qua me assequi. 
 
 f 
 
 M. Summum Parentem, Filium cum Spiritu, 
 
 i 
 
 Unumne plures esse vel putas Deos ? 
 
 1 
 
 P. Est una personis tribus divinitas. 
 
 t 
 
 M. Confessio quid ista vult paucis refer. 
 
 i 
 
 P. Patrem supremum, filii Christi Deum, 
 
 ' 
 
 Simul per ilium nostrum et omnium patrem, 
 
 i 
 
 Originem primam esse rerum credimus 
 
 1 
 
 Causamque : cuiicta semper hunc disponere 
 
 
 Sic et creata, possit ut nutu geri 
 
 
 Illius absque et providentia nihil. 
 
 
 Christumque lesum credimus, natvm Dei, 
 
 
 Dominum piorum, came terrestre in solum 
 
 
 Venisse tectum, gentis humanse scelus 
 
 
 Et expiasse, singulis negotio 
 
 
 Plene peractis, qua salutis opus erant : 
 
 
 Coelumque conscendisse tandem denuo, 
 
 
 Summi sedere patris adque dexteram, 
 
 
 Omnem tenere quod potestatem sonat 
 
 
 Ccelestis atque terreas monarchic ; 
 
 
 Redibit inde gloriosus hominibus 
 
 
 In fine mundi quodque judex omnibus : 
 
 
 Sanctum quodque esse Spiritum verum Deum. 
 
 
 Divina virtus quum sit et potentia, 
 
Appendix. 
 
 361 
 
 Obsignet imis inque cordibus Dei 
 Promissa nobis facta Christo in filio : 
 Demumque sanctam redditam esse Ecclesiani, 
 Et noxiarum liberatam sordibus, 
 Dei benigna gratias dementia ; 
 Post et caducce tenninum vitee, pios 
 Vitae ad perennis excitandos gaudia. 
 
 M. Ex temetipso credis istanc omnia ? 
 
 P. Non ; ipsa donum nam fides est Spiritus. 
 
 M, Quid parta prodest ? P. Justificat apud Deiun. 
 
 M. Quid ? Sancta nonne vita nos justos facit ? 
 
 P. Nemo meretur Justus actis effici. 
 Viri infidelis facta sunt enim omnia 
 Peccata, fructus ut mali malce arboris ; 
 Nee justa prorsus vita Sanctis est Dei, 
 Sed mixta inhasret carnis imperfectio. 
 
 M. Quo jure justos reddit ergo nos fides ? 
 
 P. Quia apprehendit firmiter clementire 
 Promissa nobis facta per Christum Dei. 
 
 AT. Expers bonorum num fides operum valet ? 
 
 P. Imo esse nescit. Ignis baud enim caret 
 Galore. Christus nostra nee redemptio est 
 Tantum, regignit Spiritu sed et Sacro 
 Suos, ut actis innovent vitam bonis. 
 
 Font's 
 Catechism. 
 
 De Lege. Cap. II. 
 
 AI. Qui rite summo serviendum numini est ? 
 
 Humana nunquid suadet uti inventio, 
 
 Mandata tantum cselica aut ut ordinant ? 
 P. Divina lex est insequenda regula, 
 
 Fucata non intentio mortalium. 
 M. Quae norma vitae ccelitus nobis data est ? 
 P. Hkc ipsa voce quae tonantis est Dei 
 
 Prolata denis hisce sub sententiis : 
 
 1. Adverte gens Hebraea, sum Deus tuus, 
 Ego Jova te qui servitute /Egyptia 
 Durique solvi regis e tyrannide. 
 Extraneos ne habeto me coram deos. 
 
 2. Idola faxis sculpta ne tibi ; neque 
 
Font's 
 Catechism. 
 
 M. 
 P. 
 
 Delineatam numinis ad imaginem 
 Quamcunque formam, quam superne continent 
 Augusta Coeli templa, tellus aut patens 
 Infra, sub imo lympha vel terrae sinu. 
 Non haec adora procidens, honoreve 
 DisTiator ullo. Nam Deus fortissimus 
 Ego asmulator sum tuus J ova, qui patrum 
 Delicta in ipsos mulcto vindex filios. 
 In tertium quartumque in illorum genus 
 Exosa queis est nostra vis ; clementiam 
 Monstrans in horum stirpis et millesimos 
 Qui nos amantque jussibusque obtemperant. 
 Jovae tremendum ne Dei nomen tui 
 In rebus usurpato vanus irritis : 
 Insontis ilium non enim feret loco, 
 Frustra suum qui nomen usurpat, Deus. 
 Memento sanctum Sabbati serves diem : 
 Luces labori sex habeto, sed Deo 
 Septena sacra Sabbati dies tuo 
 Jovas est. In illo non operis exerceas 
 Quicquam, nee ipse, filius, nee filia. 
 Nee servus, ancilla, aut pecus, qui intra tuas 
 Portas moratur hospes aut extrarius. 
 Nam sex diebus machinam Coeli Deus 
 Terrae globumque finxit, et mare, omnia 
 Quaecunque et hisce continentur, septima 
 Quievit atque luce : Sabbatum suo 
 Faustum ominatus proin sacravit cultui. 
 Honore patrem debito et matrem cole, 
 Longaevus in tellure ducas ut dies 
 Ilia daturus quam Jova Deus est tuus. 
 7. Occisor baud sis. Hand adulter sordidus. 
 9. Non fur. Propinquo falsus baud testis nocens. 
 ^dis propinqui ne cupido cor tuum 
 Titillet. Ejus ardeas ne conjugis 
 Amore : servum nee, vel ancillam, aut bovem 
 Asinumve, quicquam reive alius appetas. 
 Cujusque sensum redde mandati brevi. 
 I. Lex prima, jus auctoritate muniens, 
 Integrum lionorem prsecipit Deo suum 
 Deferre soli : cuncta videt nam Deus. 
 
 6. 
 
 8. 
 
 10. 
 
 \ 
 
 % 
 
 I 
 
8. 
 
 9- 
 
 lo. 
 
 Secunda cultus rejicit proeposteros, 
 Idola quavis arte ficta non ferens, 
 Causa exprimendi vel colendi numinis : 
 Minas et addit ; vindicem sui Deum 
 Severuni honoris ; at piis mitissimum. 
 Non sola damnat tertium perjuria 
 Scitum, sed omnem nominis levem Dei 
 Abusionem ; vultque prfeclara omnia 
 De ipso loquamur, poena vel certa imminet. 
 Lex qnarta partim prisca ce'remonia est ; 
 Figura nobis spiritalis a malo 
 Vacationis ; ordinis partim datur 
 Ergo : piorum grex in unum quo fluens 
 Auscultet alti legibus Jovae, preces 
 Fundat, sacris communicet mysteriis, 
 Statosque servans rite sacrorum dies, 
 Partim levamen denique ut servis foret, 
 Longse laborum quos premunt molestife. 
 Parentum honorem quinta cemens sanctio, 
 Amare mandat hos, et illis obsequi, 
 Pie et juvare si petat necessitas, 
 Longseque vitae prsemio nos provocat ; 
 Et rite quisquis pr?eest parentem intelligit. 
 Sexta nefanda caede non tantum manus 
 Vult abstinere, quin et omnem injuriam 
 Damnat, latensque cordis odium legifer ; 
 Pressos juvare et mandat, et malum pati. 
 Adulteros nee septima tantum arguit, 
 Omnem sed et scortationem, verbaque 
 Non pura, pravas mentis et libidines, 
 Castumque contra coqDus et cor exigit. 
 Octava furti nomine omnes denotat 
 Lex et rapinas, et dolos, et impias 
 Exactiones, et malas lucri vias ; 
 Bonis levare vultque nostris indigos. 
 Testes iniquos exprimens vetat siniul 
 Lex nona falsis alterum calumniis 
 Ne quis palam Isedatve, clamve detrahat ; 
 Bonam tueri mandat et famam omnium. 
 Deliberatum cordis baud solum malum, 
 Sed noxias taxat simul lex ultima 
 
 Pont's 
 Catechism. 
 
3^4 
 
 Appendix. 
 
 Font's 
 
 
 Cupidines, imasque radices mali. 
 
 
 Catechism. 
 
 M. 
 
 Nunc redde legis integrae compendiuim 
 
 
 
 P. 
 
 Ex corde toto nos et anima omni Deum 
 Amare, toto et virium conanime ; 
 Ut nosmetipsos proximosque, Proxima eft 
 Et ipsa nobis tota gens mortalium. 
 
 ■. 
 
 
 M. 
 
 Ex te potesne jussa legis exequi ? 
 
 
 
 ■ P. 
 
 Nunquam. M. Quis ergo servat in te ? P. Spiritus 
 Sanctus. M. Sacro num flamine imbutus potes 
 Complere punctis imperata singulis ? 
 
 
 
 P. 
 
 Nee illud. M. Atqui tramitem ad unguem Deus 
 Qui non sequuntur legis omnes devovet. 
 
 
 
 P. 
 
 Verum. M. Salutem quomodo speraveris, 
 Diris et illis ergo legis eximi ? 
 
 
 
 P. 
 
 Me liberavit Christus a legis jugo. 
 
 
 
 M. 
 
 Qui sic ? P. Ferendo vicit is mortem, suis 
 Vitamque reddens victor, acceptos patri 
 Nos impotentes ipse perfectus facit. 
 
 
 
 M. 
 
 Quis legis usus ergo nobis nunc manet ? 
 
 
 
 P. 
 
 Non posse justos actubus nos effici 
 
 Dum monstrat, ad Christum relegat ; interim et 
 
 Infirmitatis conscios monet, Deum 
 
 Prece invocare, et viribus niti omnibus 
 
 Magis magisque legis exactum in scopum. 
 
 De Oratione. Cap, III. 
 
 
 
 M. 
 
 Ad quem precando vota supplex dirigis ? 
 
 
 
 P. 
 
 Solummodo uni supplico Deo, patri, 
 Tantumque Christi nomine offero preces : 
 Ille advocatus pro piis intervenit. 
 Nobis reliquit et precandi formulam, 
 Quam semper orans intuor, vota omnia 
 
 
 
 
 Normamque ad illam formo. M. Recita quEenam ea 
 
 est. 
 
 
 P. 
 
 Pater supreme noster, 6 Ccelum incolens. 
 
 
 
 
 Sancte colatur nominis splendor tui. 
 
 Veniat tui sperata regni faustitas. 
 
 Divina fiat, sicut inter coelites, 
 
 Ita et voluntas terreo tua in solo. 
 
 Nostrum diurnum confer hodie victus modum ; 
 
 
 fl 
 
 I 
 
 ( 
 
Appendix. 
 
 365 
 
 Remitte nobis lenis atque debitum, 
 Nos debitorum ut noxiis ignoscimus. 
 Tentationem neve ducas in malam, 
 Nos a maligno sed nocente libera. 
 Regnum potestas namque tibi et gloria 
 Stat sseculorum sempitema saeculis. 
 
 M. Precatione quid petas ista, explica. 
 
 P. A Patre nostro (nempe communi piis) 
 Coelum supremus qui monarcha possidet, 
 Sex opto : primum nomen ut sanctum Dei 
 Suis per orbem celebretur laudibus. 
 Ut deinde regnum quo suos bonus fovet 
 Crescat, fidelis copia florens gregis, 
 Regnum scelesti quo Satanae corruat. 
 Ut tertio divina sic terrae in solo 
 Fiat voluntas, omnes ut ei pareant, 
 Parent cohortes angelorum ut ccelites. 
 Quarta diumi voce panis, omnia 
 Quae vita praesens exigit comprendimus ; 
 Hunc et precando coelitus nobis dari, 
 Testamur in diem Deo nos vivere. 
 Quinta remitti nostra nobis debita, 
 Peccata nempe, gratia mera Dei 
 Rogamus : et nos profitemur fratribus, 
 Ut patris alti filiis, ignoscere. 
 In ultima ne cum scelestis nos Deus 
 Camis, precamur, illice abripi sinat 
 Contagio, malisque demonis dolis ; 
 Sed spiritu nos protegat sancto et regat, 
 Ejusque demum laude vota claudimus. 
 
 Pont's 
 Catechism. 
 
 De Sacramentis. [Cap. IV.] 
 
 M. QuAM victimam censes Deo gratissimam ? 
 P. Audire vocem numinis termaximi, 
 
 Parere verbo mentis affectu et pio. 
 M. Verbum quis offert ? P. Rite qui vocatus est 
 
 Christi Minister, audiendus omnibus. 
 M. Ultrane verbum jungitur nobis Deus ? 
 
366 
 
 Appendix, 
 
 Font's 
 Catechism. 
 
 P. 
 
 M. 
 P. 
 
 M. 
 
 M. 
 
 M. 
 P. 
 M. 
 P. 
 
 M. 
 P. 
 
 P. 
 
 M. 
 P. 
 
 M. 
 P. 
 
 M. 
 
 Connexa Sacramenta sunt verbo ; notae 
 
 Dei favoris, extero signo piis 
 
 Quae spiritales res adumbrant, et rata 
 
 Reddunt salutis pacta nobis foedera. 
 
 Cur instituta sacra sunt haec symbola ? 
 
 Infirma noftra ut sublevetur hinc fides. 
 
 Externa per se signa tantam vimne liabent 
 
 Non signa, signis juncta sed vis spiritus. 
 
 Quot esse Sacramenta nostra ais ? P. Duo : 
 
 Baptisma^ Coense sacramque Eucharistiam. 
 
 Baptisma quidnam signat ? P. Undse symbolo 
 
 Remissionem noxiarum, innoxio 
 
 Mentes lavari nempe Christi sanguine, 
 
 Nos et regigni Spiritu Sancto, indicat, 
 
 Ut innovemus actubus vitam bonis. 
 
 Quis rite sacro tingitur baptismate ? 
 
 Vera paratus fide et poenitentia. 
 
 Cur ergo lymphis eluuntur parvuli ? 
 
 Non est necesse semper haec actu ferat 
 
 Baptismus, setas at capax id exigit. 
 
 Adultus annis instruendus est puer, 
 
 Olim ut recepti vim sciat Baptismatis, 
 
 Quid sacra prsefert Ccena mysticum piis ? 
 
 Per spiritalem corporis Christi Dei 
 
 Esum, cruoris illiusque poculum, 
 
 Vitam educari nos in setemam notat. 
 
 Quid signa panis et Lysei suggerunt ? 
 
 Ut ista corpus nutriendo roborant, 
 
 Sic corporis virtute Christi et sanguinis 
 
 Mentes aluntur et vigorem habent suum : 
 
 Inclusa non sit vis ut ista symbolis, 
 
 Sed spiritu Christum superne quserimus, 
 
 Coelo paterna considentem in gloria. 
 
 Istuc ad ilium pervenire qui licet ? 
 
 Fide ; piorum cordibus quam Spiritus 
 
 Divina virtus imprimit, verbi Dei 
 
 Promissionvim nosque certos efficit. 
 
 Qui mysticse rite Coense communicant ? 
 
 Sese probantes, divus ut Paulus monet, 
 
 Fide atque amore, poenitentia et pia. 
 
 Perfecta prorsus hicne quseritur fides ? 
 
Appendix. 
 
 p. Vix invenitur ilia : sed CcenSB sacer 
 Cibus medelte semt infinnis loco. 
 
 M. Conferre Sacramenta qui debcnt ? /'. Dei 
 Verbi Ministri : qui prophanos a sacris 
 Arcere, causis rite cognitis, valent. 
 
 FINIS. 
 
 Post's 
 c at it h ism. 
 
 
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