mi 
 
 
FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON. D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 W3X 
 
. WEDDERBURNS and their 
 Work ; or, The Sacred Poetry of the 
 Scottish Reformation in its Historical 
 Relation to that of Germany, a lecture, 
 by A. F. Mitchell, D.D., 4to, boards, 
 2s 6d 1867 
 
CATECHISMSV 
 
 OF THE 
 
 SECOND REFORMATION 
 
 PART I.— THE SHORTER CATECHISM OF THE WESTMINSTER ASSEMBLY 
 AND ITS PURITAN PRECURSORS. 
 
 PART II.-RUTHERFURD'S AND OTHER SCOTTISH CATECHISMS 
 OF THE SAME EPOCH. 
 
 WITH HISTORICAL INTRODUCTION 
 AND BIOGRAPHICAL NOTICES 
 
 y 
 
 ALEXANDER F. MITCHELL, D.D. 
 
 PROFESSOR OF ECCLESIASTICAL HISTORY IN THE UNIVERSITY OF ST. ANDREWS 
 
 LONDON : 
 
 JAMES NISBET .^' CO., BERNERS STREET 
 
 1886. 
 
TO THE MEMBERS 
 OF THE 
 
 GENERAL ASSEMBLY OF THE CHURCH OF SCOTLAND 
 
 ANNO MDCCCLXXXV 
 
 THIS TREATISE IS RESPECTFULLY INSCRIBED 
 
 BY 
 
 ALEXANDER F. MITCHELL 
 
 THEIR MODERATOR 
 
PREFATORY NOTE. 
 
 This Treatise is intended to explain the composition and 
 sources of the Catechisms of the Westminster Assembly, 
 and to give specimens of the Catechisms which were 
 previously in use among the doctrinal Puritans in England 
 and Scotland, as well as of those which were drawn up 
 to be laid before the Assembly's Committee. It is the 
 necessary sequence of the treatises and articles I have 
 already published on the history of the Assembly, and in 
 explanation of their doctrinal standards. The great mass of 
 the catechetical manuals which had to be consulted in com- 
 piling it had to be sought for out of Scotland ; and, as it was 
 only at distant intervals I could prosecute my researches in 
 the English Libraries which contained them, the completion 
 of the volume has been delayed much longer than was 
 anticipated when it was first taken in hand. I shall 
 have no cause to grudge the time or trouble bestowed 
 on it if it shall prove in any measure helpful to my 
 brethren in the various Presbyterian Churches, and shall 
 be found to cast any fresh light on the history and meaning 
 
VI PREFATORY NOTE. 
 
 of those Catechisms which they still love, or to explain the 
 reasons of the strong hold these have so long maintained 
 on the reverence and affection of young and old in our 
 Churches. 
 
 My best thanks are due to the authorities of the British 
 Museum, and of Sion College Library, in London; of the 
 Bodleian Library, in Oxford ; of the Libraries of Trinity 
 and Emmanuel Colleges, Cambridge ; and of the Univer- 
 sity, the Advocates', and the New College Libraries in 
 Edinburgh, as well as to my friends, Professor Wright of 
 Cambridge and Professor Dickson of Glasgow, for the 
 facilities they have given or procured for me in the pro- 
 secution of my researches. My thanks are also due to 
 the Eev. Dr. Anderson and D. Hay Fleming, Esq., St. 
 Andrews, for the great trouble they hav^ taken in revising 
 the proof-sheets. 
 
 ALEX. F. MITCHELL. 
 
CONTENTS. 
 
 PAGE 
 
 Prefatory Note, ...... v 
 
 Introduction, ....... ix 
 
 Biographical Notices, ...... xxxix 
 
 Part I. 
 
 THE SHORTER CATECHISM OF THE WESTMINSTER 
 ASSEMBL Y AND ITS PURITAN PRECURSORS. 
 
 The Shorter Catechism of the Westminster Assembly, reprinted 
 from an early English edition, and each answer compared 
 with answers in previous Puritan Catechisms, . . 1 
 
 Gouge's Brief Method of Catechising, .... 41 
 
 Eogers' Chief Grounds of Christian Eeligion, ... 53 
 
 Ball's Short Catechism, ..... 65 
 
 Palmer's Endeavour of making the Principles of Christian 
 Eeligion . . . plain and easy. Part i., Questions and 
 Answers tending to explain the Articles of the Creed, . 93 
 
 Catechism by M. N., B.D. The second main part, explaining 
 
 the Ten Commandments, . . . . . 119 
 
Vlll CONTENTS. 
 
 PAGE 
 
 Ussher's Principles of Christian Eeligion, . . . 137 
 
 Austin's Parliament's Rules and Directions drawn into Questions 
 
 and Answers, ...... 151 
 
 ^avt II. 
 
 RUTHERFURD'S AND OTHER SCOTTISH CATECHISMS. 
 
 Rutherfurd's Catechism, ..... 161 
 
 Wyllie's Catechism, ...... 243 
 
 A Fragment (apparently by Mr. Robert Blair), . . 263 
 
 The A, B, C ; or A Catechism for Young Children, . . 267 
 
 The New Catechism, according to the form of the Church 
 
 of Scotland, . . . . . ^ . 277 
 
INTRODUCTION/ 
 
 The Catechisms of the Westminster Assembly, and 
 especially their Shorter Catechism, may be regarded as, in 
 several respects, the most remarkable of their symbolical 
 books, the matured fruit of all their consultations and 
 debates, the quintessence of that system of truth in which 
 they desired to train English-speaking youth, and faithful 
 training in which, I believe, has done more on both sides of 
 the Atlantic to keep alive reverence for the old theology 
 than all other human instrumentalities whatever. 
 
 It may be said, without exaggeration, of the catechisms 
 framed on the system of the doctrinal Puritans, and pub- 
 lished in England between the years 1600 and 1645, that 
 their name is legion. Perhaps no more convincing proof could 
 be cited of the great influence they were exercising through- 
 out these years of trial and oppression, and also of the 
 manner in which they came to acquire, retain, and increase 
 it, than that which is furnished by the floods of different cate- 
 chisms and different editions of the same catechism — often 
 five or six, in several cases ten or twelve, and in some cases 
 from twenty to thirty editions — being poured forth from the 
 London press in rapid succession. Among the members of 
 the Assembly there were at least twelve or fourteen who had 
 
 ^ This Introduction is a revision and abridgment of the Lecture on the 
 Catechisms contained in my book on ' ' The Westminster Assembly and 
 AVestminster Standards." 
 
 h 
 
X INTRODUCTION. 
 
 prepared and published catechisms of their own years before 
 the Assembly met, as Twisse, White, Gataker, Gouge, 
 Wilkinson, Wilson, Walker, Palmer, Cawdrey, Sedgewick, 
 Byfield, and possibly Newcomen, Lyford, Hodges, and Fox- 
 croft, to say nothing of Cartwright, Perkins, Ussher, Eogers, 
 and Ball, who somewhat earlier had prepared the way for 
 them, and whom several of them can be shown to have more 
 or less followed in their plan or in details. 
 
 The first step towards the preparation of a catechism may 
 be said to have been taken by the Assembly in December 
 1643,^ when Messrs. Marshall, Palmer, Goodwin, Young, and 
 Herle, with the Scottish Commissioners, were appointed a 
 committee to draw up a directory for public worship. That 
 treatise was intended to include a directory for catechising, 
 if not a formal catechism, and the preparation of the paper 
 on this subject was intrusted to Mr. Herbert Palmer.^ Not- 
 withstanding Palmer's great reputation as a catechist, his 
 paper, in the shape in which it was first presented, does not 
 appear to have come up to the expectations of the Scottish 
 Commissioners. Their chronicler tells us, " Mr. Marshall's 
 part anent preaching, and Mr. Palmer's about catechising, 
 though the one be the best preacher, and the other the best 
 catechist in England, yet we no ways like it ; so their papers 
 are passed in (i.e. into) our hands to frame them according 
 to our mind."^ This was written on 2d April 1644, and on 
 21st November of the same year he briefly records that "the 
 catechise is drawn up, and I think shall not take up much 
 time," and again, on 26th December, that "we have near[ly] 
 
 1 Baillie's Letters, vol. ii. p. 118. 
 
 2 Jbid. p. 140. ' Ibid. p. 148. 
 
 I 
 
INTRODUCTION. XI 
 
 also agreed in private on a draught of catechism, where- 
 upon, when it comes into public, we expect little debate." 
 The natural inference from these notices seems to be that 
 the catechism then drawn up and nearly agreed on in 
 private, was either some one which had been drafted by 
 themselves in terms of the remit made to them — the cate- 
 chism published in 1644 for the benefit of both kingdoms, 
 or that of Kutherfurd, till now extant only in MS. — and 
 which they were prematurely counting on getting the 
 committee and the Assembly to accept without much dis- 
 cussion, or else that it was some modification of Mr. Palmer's 
 directory or catechism, such as we shall find reason to 
 believe they were willing, after consultation with their 
 friends in the North, to accept, at least in its method 
 and principles. Before this date the printed Minutes^ of 
 the Assembly show that Messrs. Marshall, Tuckney, 
 Newcomen, and Hill had been added to Mr. Palmer " for 
 hastening the catechism," and that on 7th February 1644-5 
 Messrs. Eeynolds and Delm^ were added, — of course in con- 
 junction with the Scotch Commissioners, who claimed the 
 right to be on all committees appointed to carry out any 
 part of the uniformity covenanted for between the Churches. 
 Among the catechisms which I examined cursorily in 
 1866 in the British Museum and in Sion College Library 
 was one bearing the title. An Endeavour of making Christian 
 Religion easie, and published at Cambridge in 1640 without 
 the author's name, but which, from Dr. Wallis's preface to 
 his Explanation of the Shorter Catechism, I concluded was 
 probably Palmer's. In it each of the principal answers is, 
 
 1 Page 12, 2d December 1644. 
 
Xll INTRODUCTION. 
 
 by repetition of part of the question, made a complete and 
 independent proposition, and these principal answers are 
 broken down in a peculiar way into a series of subordinate 
 questions, all capable of being answered by the monosyllables 
 Ay or No. It did not then strike me as so similar to the 
 Westminster Catechisms in their ultimate form as it does 
 now, and not knowing then what we know now (that the 
 Minutes have been transcribed from the almost illegible 
 original) of the successive stages by which this ultimate 
 form was reached, I had almost forsjotten all about it, till ten 
 years ago, when, as I ruminated over the notes of a very un- 
 intelligible debate in the Minutes, this fact came back to my 
 remembrance as one w^hich might enable me to cast light on 
 it. It was not my good fortune, however, to get back to the 
 British Museum till November 1879, and before that time 
 my attention, as well as that of others, had been called by 
 an Edinburgh bookseller to what is said by Dr. Belfrage on 
 the history of the Shorter Catechism in the introduction 
 prefixed to the second edition of his Practical Exposition of 
 the Assembly's Shorter Catechism. This history was not con- 
 tained in the earlier edition of the book. Dr. Belfrage 
 appears to have seen Palmer's Catechism, and to have com- 
 pared it with the Assembly's, but his conclusion regarding it 
 coincided rather with my first impressions. He states, how- 
 ever, that Dr. M'Crie, on the ground of the passage quoted 
 above from Baillie, was disposed to come to the conclusion 
 that " Mr. Palmer was concerned in the first draft of the 
 Catechism." My friend Dr. Briggs, who also saw Palmer's 
 treatise when in London in 1879, early in the following year 
 gave an interesting account of its relations to the Shorter Cate- 
 
 I 
 
INTRODUCTION. XlU 
 
 chism in the Pi^cshyterian Bevievj for January 1880. I have 
 preferred to wait till I had leisure to make a further study 
 of most of the contemporary Puritan catechisms, and might 
 venture to speak of their relations with fuller knowledge. 
 
 I have now little doubt that the paper which Palmer gave 
 in to the Committee and to the Assembly in 1645, and which 
 occasioned the debate to which I have referred, was substan- 
 tially the same with the preface to his catechism. This 
 details the method which he had himself made use of in his 
 catechisings, and which many modern keys (as they are 
 called) to the Shorter Catechism have borrowed from him 
 or from Dr. John Wallis, who, without loss of time, applied 
 the system of his revered master to the new catechism which 
 the Assembly ultimately agreed on. The Scotch Commis- 
 sioners, when they first heard this paper, were not satisfied 
 with it ; and their impartiality therefore is the more highly to 
 be commended in regard to it. They had tliem selves in the 
 meantime brought out " the jSTew Catechism according to the 
 form of the Kirk of Scotland, published for the benefit of both 
 Kingdoms,"^ and perhaps in the hope that it might be adopted 
 as the common catechism. Yet when they had had time to 
 consider the subject more deliberately, and advise with their 
 friends in Scotland regarding it, they proved in the debate 
 to which I have referred, if not the only, certainly the most 
 prominent advocates of Palmer's method and peculiar form 
 of catechism. This memorable, but briefly recorded debate 
 occurred in the Assembly on the 13th of May 1645, probably 
 just after the fifth edition of Palmer's little treatise had 
 appeared. His efforts on that occasion were directed mainly 
 
 1 Published at London 1645. 
 
XIV INTRODUCTION. 
 
 to securing the Assembly's approval of his method of cate- 
 chising rather than of the detailed contents of his catechism. 
 Yet, as I read the brief minutes of the debate, his efforts 
 were not crowned with success. The Scotch Commissioners, 
 Eutherfurd and Gillespie, spoke warmly in favour of his 
 method of catechising, — of the practice he adopted both of 
 making each principal answer a distinct and complete pro- 
 position, and of breaking down the principal answers by 
 subordinate questions which could all be answered by Ay 
 or No. His personal friend Delme gave the plan a sort of 
 general support, but all the other speakers, and among them 
 Messrs. Marshall and Eeynolds, two of the most prominent 
 members of his committee, while frankly acknowledging his 
 great skill and success as a catechist, and the good that 
 might come from ministers in their catechisings availing 
 themselves of his method, resolutely objected to have these 
 subordinate questions and answers reduced to rigid form, 
 and inserted in the public catechism.^ One can hardly con- 
 template without a shudder how near we were to missing 
 the most concise, nervous, and severely logical catechism in 
 our language had Mr. Palmer and the Scotch Commissioners 
 
 ^ Minutes of Westminster Assembly, pp. 91-94 — Mr. Marshall ; " I con- 
 fess that the pains which that brother that brought in the Report [hath 
 taken] is both accepted with God and hath been blessed by him. . . . 
 But I crave leave to give a few dissenting thoughts to the method pro- 
 pounded. " These were in substance that people would come to get up the 
 subordinate answers by rote as well as the principal ones, that good might 
 come of the catechiser himself breaking up the principal answers in the 
 method proposed, but not from their being inserted into the catechism and 
 learned by rote. He approved, however, of commending all this in the 
 preface to the catechism. Mr. Reynolds : '* We all agree that way which 
 is most for ingenerating knowledge is most to be used. But that this way 
 before you is the best way I cannot discern. [If] j^^ou resolve it shall be 
 
INTRODUCTION. XV 
 
 at that time carried their point, and got these subordinate 
 questions and answers inserted in the catechism. I do not 
 think that was further pressed on the Assembly after this 
 date/ but Mr. Palmer continued to be so persuaded of its 
 excellence and importance that he determined with himself 
 that he would print upon his own method the catechism 
 which the Assembly should ultimately adopt, and, departing 
 to his rest ere that had been completed, he left his purpose, 
 as a sacred legacy, to be executed by his young friend Wallis. 
 He accordingly in 1648 published that explanation of the 
 Shorter Catechism on the model of Palmer's treatise, on 
 which, as already stated, several so-called keys to it have in 
 our own day been based. 
 
 On the first day of August 1645 a further report was 
 presented by the committee to the Assembly. The interval 
 may possibly have been employed in trying to put the 
 materials of Palmer's Catechism into more acceptable shape, 
 or to bring it nearer to the Scotch one (which, though more 
 brief, is framed on the same general plan), and to disencum- 
 ber it of all the subordinate questions to the formal insertion 
 of which objection had been taken. The only hints which 
 
 but a directory, then how shall those Ayes or Noes be of use ? . . . You 
 will obtain your end as well by setting it down in the preface to the cate- 
 chism." Seaman says there were two questions before them, the one 
 relating to a catechism, the other to the method of catechising, and that 
 the two should be kept distinct, and the minister not too strictly tied up 
 as to the latter. Palmer was somewhat dissatisfied with the result of the 
 debate, and said that if he had not a peculiar interest in the matter he 
 would have spoken more upon it. 
 
 ^ Baillie, however, says at a later date : ** We had passed a quarter of 
 the catechise and thought to have made short work with the rest : but 
 they are fallen into such mistakes and endless j anglings about both the 
 method and the matter that all think it will be longsome work." — Letters, 
 vol. ii. p. 416. 
 
XVI INTRODUCTION. 
 
 the Minutes supply to guide us are that there was a debate 
 as to whether the Creed should be expressed and probably 
 made (as it was both in the Scotch and in Palmer's, and 
 several contemporary catechisms) the basis of the exposition 
 of the articles of Faith, or whether these articles should 
 be taken up in the systematic order more usually adopted in 
 strictly Puritan catechisms. There was also a debate con- 
 cerning God, which was one of the first articles in all the 
 catechisms of the period, whether they were framed on the 
 basis of the Apostles' Creed or on that of the commonly 
 received system of theology. But I conclude that the com- 
 mittee was not yet altogether of one mind,^ and that it was 
 on this account that, after debate on 20th August, it was 
 reconstituted, and Mr. Palmer, Dr. Stanton, and Mr. Young 
 were appointed to draw up the whole draft of the catechism 
 with all convenient speed. Either, however, they did not 
 proceed very speedily or they met with unexpected diffi- 
 culties in their undertaking, and on 22d July 1646, Mr. 
 Ward was adjoined to them. It was not till 11th September 
 1646 that their report was called for, nor till the afternoon 
 of Monday 14th September that it was actually presented; 
 and from that date on to the 4th January 1646-7 it was 
 from time to time taken up by the Assembly and passed as 
 far as the fourth commandment.^ On 1st December, how- 
 ever, before much of it had passed, a large addition was 
 again made to the committee, viz., Messrs. Whitaker, Nye, 
 and Byfield, and "the brethren who had been intrusted 
 with the methodising of the Confession of Faith," viz., 
 Messrs. Eeynolds, Herle, Newcomen, Arrowsmith, and 
 
 J Minutes, pp. 124, 125. 2 j^i^^ pp, 281-318. 
 
INTRODUCTION. XVll 
 
 Tuckney. Most probably it was in consequence uf these 
 changes on the committee that on the 14th of January, on 
 a motion by Mr. Vines, it was ordered " that the committee 
 for the catechism do prepare a draught of tiuo catechisms, 
 one more large and another more brief, in the preparation of 
 which they are to have an eye to the Confession of Faith 
 and the matter of the catechism already begun," ^ or, as the 
 Scotch Commissioners report it in a letter to the Commis- 
 sion of their own Assembly, which bears unmistakable 
 evidence of being from the hand of Eutherfurd : " The 
 Assembly of Divines, after they had made some progress in 
 the catechism which was brought in to them from their 
 committee, and having found it very difficult to satisfy 
 themselves or the world with one form of catechism or to 
 dress up milk and meat both in one dish, have, after second 
 thoughts, recommitted the work that two forms of catechism 
 may be prepared, one more exact and comprehensive, another 
 more easie and short for new beginners." ^ The catechism 
 which had already been so far passed was unquestionably 
 still on the basis of Palmer's, but a large portion of the 
 detailed historical explanations of the second part of the 
 creed, relating to the birth, life, death, and resurrection of 
 our Lord, w^as omitted, and in the exposition of the com- 
 mandments another basis is already plainly discernible, 
 
 ^ Minutes, p. 321 ; also Baillie's Letters, vol. ii. p. 379. 
 
 - MS. Minutes of Commission. To the same effect, Gillespie says to 
 the Assembly in Edinburgh in August 1647, that the di\ines have found 
 great diflSculty ' ' how to make it full, such as might be expected from an 
 Assembly, and, upon the other part, how to condescend to the capacity 
 of the common and unlearned. Therefore they are a-making two distinct 
 catechisms — a short and plain one for these, and a larger one for those of 
 understanding." Appendix to Baillie's Letters, vol. iii. p. 452. 
 
XVlll INTRODUCTION. 
 
 while a more pronounced Calvinistic character is given to 
 the doctrinal teaching. The variations from and additions 
 to individual answers can in general be still traced to other 
 contemporary catechisms, and the more important of them 
 to those of Ussher, on whose catechetical manuals (as on 
 his Articles of Eeligion for their Confession) the divines seem 
 to take pleasure in falling back, especially on all cardinal 
 questions. Even this partially-passed recension of a cate- 
 chism follows his and more strictly Puritan treatises rather 
 than Palmer's, in placing in the forefront the question and 
 answer as to the rule of faith, and in inserting another as to 
 the decrees of God ; and it is to the same source we have to 
 trace the questions and answers as to the covenants of works 
 and grace, the prophetical, priestly, and kingly offices of the 
 Eedeemer, and the effectual calling, justification, adoption, 
 the sanctification and perseverance of those who have been 
 made partakers of redemption, and even the detailed and 
 specific statements as to the sinfulness of the estate into 
 which man fell. All these, which make the Westminster 
 Catechisms what they ultimately became, are to be sought 
 outside of Palmer's Endeavour of making Christian Religion 
 easie, which the more they tried to adapt it to their purpose 
 the more they had to alter or supplement it ; and all these 
 are to be found in the distinctively Calvinistic catechisms 
 of Ezekiel Eogers, John Ball, William Gouge, M. N. [New- 
 comen or NichoU], and, to a considerable extent, in those 
 of Henry Wilkinson and Adoniram By field, as well as in 
 those of Archbishop Ussher. Of this I deem myself at 
 length entitled to speak with some confidence, having had the 
 opportunity of carefully comparing the answers in their 
 
INTRODUCTION. XIX 
 
 manuals as well as in Palmer's with the definitions ultimately 
 inserted by the Assembly in one or other of its catechisms. 
 
 It was not till after the Scripture proofs for the Confession 
 of Faith were completed that the result of the labours of the 
 reconstituted committee in preparing a Larger Catechism 
 were called for. But, on 15th April 1647, the first portion 
 of them was presented to the Assembly and further portions 
 were from time to time presented and discussed till, on 15th 
 October of the same year, the Larger Catechism was finished, 
 substantially in the shape in which we still have it. The 
 doctrinal part of this manual, as every one who has care- 
 fully studied it knows, and as the resolution reconstituting 
 the committee prepares us to expect, is taken to a large 
 extent from the Confession of Faith. The explanation of 
 the ten commandments, and of the duties required and the 
 sins forbidden under each, is largely derived from Ussher's 
 Body of Divinity, Mcholl's and Ball's catechisms, and per- 
 haps also from Cartwright's Body of Divinity and some of 
 the larger practical treatises of Perkins. The exposition 
 of the Lord's Prayer has been got in part from the same 
 sources, in part also from Attersoll's, or some other catechism 
 based on Perkins's treatise on the Lord's Prayer, and like it, 
 supplying matter for confession of sin, as well as for prayer 
 more strictly so called, under each of the petitions of the 
 prayer. I can enter into particulars as to this derivation or 
 correspondence only in the most cursory way in this intro- 
 duction ; but in the collection of catechisms which follows 
 I have endeavoured to provide the materials for tracing 
 it out much more fully. 
 
 The first question or interrogation, which does not seem 
 
XX INTRODUCTION. 
 
 to have appeared in the former draft of the committee, 
 is taken from the old English translation of Cahdn's 
 Catechism, What is the principal and chief end of man's 
 life ? The answer to this question may be said to combine 
 the answers to Question 3d in the Catechisms of Calvin 
 and Ames, " To have his glory showed forth in us," and 
 " in the enjoying of God," and it may have been taken 
 from them ; or the first part may have been taken from 
 Eogers, Ball, or Palmer, and the second from an Italian 
 catechism of the sixteenth century.^ The second question 
 is one found in several contemporary catechisms, and the 
 answer to it is substantially taken from the Confession of 
 Faith. The third question, which in the former draft had 
 stood apparently at the head,^ is put here in a somewhat altered 
 shape, and the clause which had there been principal, and 
 ao-ain becomes so in the Shorter Catechism, is brouQ-ht in 
 as subsidiary and thrown to the end of the answer. The 
 next question, relating to the proofs showing that the 
 Scriptures are the Word of God, is found in many Puritan 
 catechisms, and the answer is abridged from the Con- 
 fession of Faith. The question as to what the Scriptures 
 principally or especially teach is found both in Paget's 
 and Ball's Catechism, and the answer in Ussher's Prin- 
 ciples of Christian Religion. The next question, What do 
 the Scriptures make known of God ? and the answer, 
 are found in analogous forms in Eutherfurd's and some 
 other contemporary manuals. The answer to the question, 
 What is God ? ^ had in the former draft been taken from 
 
 1 " Goder' eternamente Dio." - Minuter, p. 281. 
 
 3 " God is a most glorious being, intiuite in all perfections." 
 
INTRODUCTION. XXI 
 
 Palmer's work, with the exception that " perfection," in 
 the singular, had been changed into " perfections/' in the 
 plural, as it had been in another catechism published 
 anonymously in the previous year. Here the former de- 
 scription is exchanged for one abridged apparently from 
 Ussher's Body of Divinity} The next answer, respecting 
 the properties or attributes of God, was at first distinct 
 from the previous one. Dr. Briggs supposes it may have 
 been got by crushing into one the answers to more than 
 a score of questions in Palmer's treatise ; and Dr. Matthews' 
 by a somewhat similar condensation of various answers in 
 Ball's larger catechism. But it is simply an abridgment of 
 a paragraph in Chapter II. of the Confession of Faith ; 
 and the ultimate answer of the Larger Catechism to the 
 question, What is God ? was got by joining these two 
 answers into one. The answer to the same question in the 
 Shorter Catechism is composed of the scriptural definition, 
 " God is a Spirit," with the incommunicable attributes 
 arranged in the same order as they were by Rogers, but in 
 adjectival form, and the communicable in substantive 
 form almost exactly as they had been given by Egerton. 
 
 But time will not admit of my prosecuting this minute 
 comparison further. The doctrinal definitions in the Larger 
 Catechism are, as I have said, in a great measure abridged 
 from the Confession of Faith, and so far as they are not 
 so they may generally be found in a shorter form in 
 Ball's and NichoU's catechisms, in more diffuse form in 
 Ussher's Body of Divinity P- The same may be said even 
 
 ^ " God is a spirit, infinite in being and perfection." 
 ^ Dr. Schaff supposes that the treatise of Wollebius entitled Compen - 
 rfmm Theologice or "An abridgement of Christian Divinity," may also 
 
XXll INTRODUCTION. 
 
 more -unreservedly of the exposition of the Ten Command- 
 ments and of the Lord's Prayer as concerns Nicholl and 
 Ussher. But one of the most singular and unexpected dis- 
 closures brought to light in the recently published Minutes 
 of the Assembly is that, while the early draft of a catechism 
 in 1645 treated first of credenda, then of the ten com- 
 mandments, and so left to the last the means of grace and 
 the Lord's Prayer, and while the Larger Catechism as finally 
 adjusted followed the same order, yet, as first entered on 
 the Minutes of the Assembly in 1647, it treats of the 
 means of grace or the word, sacraments, and prayer, before 
 it expounds the commandments. In this it resembles the 
 plan of Ball's and some other catechisms, showing that, if 
 not in details, yet in outline and method, the divines fol- 
 lowed some previous manual on the same plan as his 
 — possibly that small one of date 1542, attributed to 
 Calvin, — which, after being long lost, has been brought to 
 light recently by M. Douen, and printed as an appendix to 
 the second volume of his Huguenot Psalter. At least they 
 follow its plan more exactly than that of Ball ; and the 
 statement of Baillie, given on page xv, is sufficient to show 
 that the question of method continued long to divide them. 
 Their detailed and elaborate answers in the several parts of 
 this catechism are, even when founded on previous treatises, 
 carefully matured expansions of the answers given in these. 
 I shall try to find room in the appendix to this introduction 
 for one specimen of these, furnished by the rules they have 
 provided for the exposition of the commandments, on the 
 
 have been consulted. So also perhaps may the Exposition of the Heidel- 
 berg Catechism by Ursinus. 
 
INTRODUCTION. XXlll 
 
 principles set forth in our Lord's Sermon on the Mount. 
 These rules had been more and more elaborated in the 
 larger Puritan catechisms from the days of Whitaker and 
 Cartwright to those of Ball and Ussher, and were finally- 
 brought as near to perfection as they could well be by Dr. 
 Gouge and Mr. Walker — the sub -committee appointed to 
 prepare them — and having the help of Dr. Tuckney, who 
 by that time was acting as chairman of the Committee 
 on the Catechism, and is supposed to have taken a very 
 special charge of the exposition of the ten commandments. 
 The Larger Catechism was completed on 15th October 1647, 
 read over in the Assembly on 20th by Dr. Burgess, and on 
 the 2 2d was carried to the two Houses^ by the Prolocutor 
 and the whole Assembly, when thanks were returned to 
 them " for their great labour and pains in compiling this 
 Long Catechism." It appears to have been presented in 
 manuscript to the Scottish General Assembly in July 1647, 
 so far as it was then completed, and on the 17th September 
 certain alterations desired by their Commission were made 
 at Westminster. It was approved in completed form by the 
 next General Assembly on 20th July 1648.^ It was pre- 
 sented to the English House of Commons with the proofs 
 on 14th April 1648. 
 
 The Shorter Catechism was not put in form till after the 
 Larger one had been virtually completed, though it embodies 
 more of the materials of the earlier manual, which had 
 partially passed the Assembly in 1646, and is less directly 
 drawn from the Confession of Faith than the other. Drs. 
 
 ^ Lords' Journals, vol. ix. p. 488 ; Commons' Journals, vol. v. p. 340. 
 * Peterkin's Records of Kirk, p. 496. 
 
XXIV INTRODUCTION. 
 
 Belfrage, Hetlierington, aud the younger M'Crie, relying on 
 Neal's account, have stated that the Shorter one was first 
 completed and presented to Parliament. But Neal has 
 fallen into the error of overlookinsf the fact, that the Laroer 
 Catechism, without proofs, was presented to Parliament on 
 22d October 1647, as well as with proofs on 14th April 
 1648, while the Shorter Catechism, without proofs, was only 
 sent up on 25th November 1647, and again with proofs 
 on 14th April 1648.^ The following are the brief notices 
 respecting it found in the Minutes of the Assembly. 
 
 On 5th August 1647, it was resolved (p. 408) "that the 
 Shorter Catechism shall be gone in hand with presently, by 
 a committee now to be chosen," and ordered that " the Pro- 
 locutor, Mr. Palmer, Dr. Temple, Mr. Lightfoot, Mr. Greene, 
 Mr. Delme, shall be this committee." It was to meet the 
 same afternoon, and Mr. Palmer to take care of it, or be its 
 convener. On August 9th "a report of the Short Catechism 
 was made by Mr. Palmer, and Mr. Calamy and Mr. Gower 
 were added to the committee." ^ This is the last occasion 
 in which the Minutes notice the presence of Mr. Palmer in 
 the Assembly, and shortly after he fell into a serious illness 
 and died. On August 10th "Dr. Temple made report of 
 the Lesser Catechism." On September 8th Mr. Wilson was 
 added to the committee for the catechism, and the same day 
 Mr. Wilson made report of the catechism. On September 
 16th a further order was given to proceed with the little 
 catechism. It was not, however, till 1 9th October 1647, when 
 the Larger Catechism was ready to be presented to the two 
 Houses of Parliament, that orders were given to Messrs. 
 
 1 Minutes, pp. 485, 492, 511. ^ /^^^ pp 408-410. 
 
INTRODUCTION. XXV 
 
 Tuckney,^ Marshall, and Ward, finally to adjust the Shorter 
 one. Yet no doubt preparation was being made for it during 
 the interval by the committee previously appointed, pro- 
 bably along with Wallis, who ultimately attended the com- 
 mittee as its secretary, and who in all likelihood had been 
 privately assisting his friend Palmer with it during the last 
 weeks of his life.^ On 21st October the first report from 
 this new committee • was brought in by Tuckney, and dis- 
 cussed. Some debate arose as to whether the word " sub- 
 stance," or rather the expression " one in substance," in the 
 answer to the question, " How many persons are there in the 
 Godhead ?" should be left out. This, we know, was not done, 
 but " one in substance " was changed into " the same in 
 substance," a closer rendering of the Nicene o/xoovcrcof;, and 
 the phrase " equal in substance, power and glory," originally 
 used in the Larger Catechism, was changed to the same form 
 as in the Shorter. No further particulars of the debates on 
 this catechism are given in the Minutes, but nothing save 
 formal business was transacted in the Assembly till it had 
 been finished. On 8th November it is recorded that the 
 commandments, Lord's Prayer, and creed were added to the 
 catechism, and on the following day that Mr. Eutherfurd 
 took his leave of the Assembly, receiving the thanks of the 
 Assembly through the Prolocutor for the great assistance 
 ihe had rendered to it in its labours and debates.^ On 
 
 1 Minutes, p. 485. Cambridge gave him leave of absence for a time. 
 ^ He was evidently a protege of Palmer, and had on his recommendation 
 'been chosen as a fellow in Queens' College, Cambridge, of which Palmer 
 I was master. 
 
 ' ^ Minutes, pp. 487, 488. On 15th October, when the completion 
 of the Larger Catechism was reported, Mr. Rutherfurd moved, and the 
 Assembly ordered, "that it be recorded in the scribes' books that the 
 
 C 
 
XXVI INTRODUCTION. 
 
 the same day, Mr. Burgess and Mr. Cawdrey were added 
 to the committee, along with Wallis, for the review of the 
 catechism. All was again reviewed by the committee, 
 and discussed by the Assembly before the 25th November. 
 The brief statement originally prepared as a preface was 
 appended as a postscript. Messrs. Nye and Eeynor dis- 
 sented from the insertion of the Apostles' creed at the 
 end of the catechism, but possibly the terms of the post- 
 script just referred to, and the explanation added some days 
 later as to the sense in which the article " he descended 
 into hell" was to be understood, may have satisfied their 
 scruples.^ Though in Scotland, as elsewhere, this catechism 
 has been, and deservedly so, the most popular of all the 
 productions of the Assembly, it was the one with the elabora- 
 tion of which the Scotch Commissioners had least to do. 
 Henderson had left and had died before the Confession was 
 completed. Baillie left immediately after it was finished, 
 and took down with him to Scotland a copy, the first edition 
 of it, without proofs. Gillespie, after repeated petitions to 
 be allowed to return home, received permission to leave in 
 May 1647, when the proofs for the Confession had been 
 completed, but while the debates on the Larger Catechism 
 were still going on, and the answer to the question " What 
 is God ? " — with which his name has been traditionally asso- 
 
 Assembly hath enjoyed the assistance of the honourable, reverend, and 
 learned commissioners from the Church of Scotland, in the work of the 
 Assembly during all the time of the debating and perfecting the four 
 things mentioned in the Covenant, viz., the Directory for Worship, the 
 Confession of Faith, Form of Church-Government, and Catechism." — 
 MinuteH, p. 484. 
 
 1 Ibid. pp. 490, 492. 
 
INTRODUCTION. xxvii 
 
 ciated — had not as yet been adjusted for that Catechism, 
 much less for the Shorter one.^ Even Eutherfurd had been 
 seized with a fit of home-sickness, and wrote that he did not 
 think the elaboration of this catechism of sufficient impor- 
 tance to detain him from his college and his flock at St. 
 Andrews. At any rate, though persuaded to remain till it 
 had passed, so to speak, the first reading, he does not seem 
 to have left his distinctive mark on it. Not the faintest 
 trace of that wealth of homely imagery, which enriches the 
 MS. catechism attributed to him, is to be found in the Assem- 
 bly's Shorter Catechism. From first to last, in its clear, con- 
 densed, and at times almost frigidly logical definitions, it 
 appears to me to give unmistakable evidence of its having 
 passed through the alembic of Dr. Wallis, the great mathe- 
 matician, the protege and friend of Palmer, the opponent of 
 Hobbes and the Socinians, and probably the last survivor 
 of those connected with the great Assembly who was not 
 ashamed to speak of the benefit he had derived from its 
 
 ^ Even three months after he left London all that he was able to report 
 to the Scottish Assembly respecting the catechisms was that the divines 
 *' have had no time yet to do anything in the latter {i.e. shorter), but here 
 is the copy of the greater, ivhichis almost complete.''^ The only instance in 
 which we can be very sure that he has left his mark on the Confession is 
 in that passage in ch. xxi, of his Miscellany Questions, pointed out some 
 years ago by Professor Candlish as closely resembling chap. i. sect. v. of 
 the Confession. Tradition, no doubt, has associated the name of George 
 Gillespie with the answer to the question, " What is God ? " and the recent 
 editor of Henderson's Sermons has made a similar claim for him. But, so 
 far as the Minutes enable us to judge, the answer to that question, even 
 in the Larger Catechism, was not moulded into the shape in which we now 
 have it till after Henderson and Gillespie had returned to Scotland. It 
 still remained somewhat in the same form which it bears in the earliest 
 Catechism drafted by the Assembly, and in the catechetical manuals of 
 Cartwright and Ussher. 
 
XXVlll INTRODUCTION. 
 
 discussions during the preparation of its Confession and 
 Catecliisms, long after he had conformed to the Church of the 
 Eestoration, and taken to another line of study. Wodrowand 
 both the M'Cries seem to look on the claim of Wallis with 
 a certain amount of favour, while Dr. Belfrage refers to a 
 •' theologian of great research " who favours that of Arrow- 
 smith ; but that divine does not appear to have been a member 
 of the committee, or in attendance on the Assembly, at the 
 time this manual was prepared. 
 
 The Shorter Catechism contains, as I have already ex- 
 plained, more of the materials of the catechism partially 
 passed by the Assembly in 1646, but not in a shape 
 which brino's them nearer to the form of Palmer's orioinal 
 
 o o 
 
 work. On the contrary, it is a thoroughly Calvinistic and 
 Puritan catechism, the ripest fruit of the Assembly's thought 
 and experience, maturing and finally fixing the definitions of 
 theological terms to wdiich Puritanism for half a century had 
 been leading up and gradually coming closer and closer in 
 its legion of catechisms. It difiers in one or two things even 
 from the Larger Catechism, composed just before it. Its 
 second question as to the rule of faith, if in more concise 
 form than the third question of the other, is more direct and 
 emphatic. Its definition of God is more happy, and, as 
 already mentioned, is from a different source. It does not 
 insert its definitions of faith and repentance where the other 
 has them, but holds them over till its third part, when it 
 comes to treat of the way of salvation and the means of 
 grace. And while, as I have said, it is a thoroughly Calvin- 
 istic catechism, it has nothing of church censures, church 
 courts, or church officers, as many similar productions of the 
 
INTRODUCTION. XX IX 
 
 Puritans have. ^&y, it does not even have a definition of 
 the Church, whether visible or invisible, like the Larger 
 Catechism and the Confession of Faith, but only an incidental 
 reference to it in connection with the answer to the question, 
 " To whom is baptism to be administered ? " It would seem as 
 if in this their simplest yet noblest symbol the Assembly 
 wished, as far as Calvinists could do so, to eliminate from 
 their statements all that was subordinate or unessential — all 
 relating to the mere organisation of Christians as an external 
 community — all in which they differed from sound Protes- 
 tant Episcopalians on the one liand, and from the less un- 
 sound of the Sectaries on the other, and to make a supreme 
 effort to provide a worthy catechism in which all the 
 Protestant youth in the land might be trained. So highly 
 was the effort appreciated at the time that the king 
 (no doubt with the sanction of Ussher and his fellow- 
 chaplains), in some of his latest negotiations with the 
 Parliament, offered to license it, while still hesitating to 
 accept the Directories for Public Worship and for Church 
 Government as they had been drawn up by the Assembly. 
 It was no sooner passed by the Parliament and published 
 than it became widely popular in England, and it maintained 
 its popularity in a wonderful degree even after the sad 
 reverses which befel its authors in 1662. For more than a 
 century after that, it was the most widely recognised manual 
 of instruction, not only among Presbyterians but also among 
 the other orthodox dissenters. The Independents used it 
 both in England and in America. The Baptists used it with 
 a very few alterations, and in the 18th century that gTeat 
 evangelist, John Wesley, who was ever ready to adapt to his 
 
XXX INTRODUCTION. 
 
 own purposes good books prepared by others holding opinions 
 considerably different from his own, allowed it to circulate 
 among his societies in a modified form. It was early trans- 
 lated into Latin, Greek, Hebrew, and it has been retranslated 
 in our own day into Hebrew, Syriac, and modern Greek, and 
 into most modern languages both in the east and the west. 
 When about twenty-eight years ago I visited the Lebanon 
 schools, in the neighbourhood of Beyrout, I was greatly 
 interested to find that the American missionaries not only 
 taught this old catechism to the Druse and Maronite children, 
 but also taught it in the old Scottish form which was still com- 
 mon in last century but has now all but disappeared from the 
 schools in Scotland. It formed, in fact, their first reading- 
 book and had the A B C at the beginning, and a syllabary 
 corresponding to our a, b, ab ; e, b, eb, etc., but of course all 
 in orthodox Arabic. 
 
 The guiding principle of the Assembly and its Committee 
 in its composition was that announced by Dr. Seaman in one 
 of the earliest debates about it, viz., " That the greatest care 
 should be taken to frame the answer not according to the 
 model of the knowledge the child hath, but according to that 
 the child ought to have." And if too little care was taken 
 in former times to teach it intelligently to the young, and 
 gradually to open up its full meaning to them, yet, as Dr. 
 M'Crie has well observed, " the objection was pushed too far 
 when it was maintained that without a full scientific under- 
 standing of its doctrines it is useless to acquire familiarity 
 with their phraseology and contents. The pupil must learn 
 the rudiments of Greek and Latin long before he can com- 
 prehend the use of them, or apply them as a key to unlock 
 
INTRODUCTION. XXXI 
 
 the treasures of ancient learning [in fact, in all Churches he 
 is first taught his Christian creed in this way], and experience 
 has shown that few who have been carefully instructed in 
 our Shorter Catechism have failed to discover the advantage 
 of becoming acquainted in early life, even as a task, with 
 that admirable form of sound words." For three quarters of 
 a century past, I do not believe that intelligent teachers of 
 the Catechism have been rare, either in the parochial or in 
 the Sabbath schools of Scotland, and with the helps with 
 which Gall and others, who have drawn on the older stores 
 of Wallis and Palmer and Lye, have provided them, there is 
 no excuse for any teacher making the study of it an irksome 
 task, or failing in a good measure to bring it down to the 
 capacities and home to the hearts of his pupils. I am but 
 fulfilling a simple duty when I thus publicly express my 
 deep gratitude to my teachers, both in the day-school and in 
 the Sabbath-school, for the uniform pains they took to make 
 the study of it interesting and attractive. I can confidently 
 affirm that I found their instructions of no small advantage 
 when I proceeded to the more systematic study of theology, 
 and I shall never lose hope of the living orthodoxy of the 
 Presbyterian Churches while their rising ministry and Church 
 members are intelligently and affectionately trained in the 
 Shorter Catechism, and set themselves to train their flocks 
 in it earnestly and affectionately, as good old Principal Hill 
 used to recommend them to do. 
 
 In the first part of the following collection I have given 
 the text of this much-prized Catechism from one of the 
 earliest English editions, and have endeavoured pretty 
 fully to trace out the sources of its several answers in earlier 
 
XXXll INTRODUCTION. 
 
 Catechisms, or at least to indicate the many points of contact 
 and resemblance between these answers and those of earlier 
 Puritan treatises, several of which had proceeded from mem- 
 bers of the Assembly. And I have added in whole or in part 
 those manuals which seem to have been most closely followed 
 and deserve to be most carefully compared. The exercise 
 has been interesting to myself, and I trust its results will 
 not be uninteresting to many of my brethren. It shows how 
 gradually in the stream of successive catechisms those de- 
 finitions of theological terms which were ultimately to 
 be perfected and crystallised, so to speak, at Westminster, 
 were developed and matured, and more and more widely 
 accepted. I cannot, within the limits to which this intro- 
 duction must be restricted, enter into details ; but I may say 
 generally, that so far as plan and the order of the questions 
 or interrosjatories is concerned, I still reojard the little cate- 
 chism of Ezekiel Eogers, who was a minister first in York- 
 shire, and latterly in Xew England, as most closely resembling 
 the Assembly's Shorter Catechism. The answers in his little 
 treatise are much more simple and elementary, the exposi- 
 tion of the ten commandments is in the briefest possible 
 form, and the verbal coincidences in individual answers 
 are few. But all is there in miniature, and almost all in 
 the same order as in the later and fuller catechism. The 
 plan of M. IS'.'s (as I suppose, Nicholl's or Newcomen's) 
 Catechism is very similar also, the execution is much more 
 detailed, especially in the exposition of the command- 
 ments, and particular answers frequently coincide in expres- 
 sion as well as in general meaning with those of the 
 Shorter Catechism. The chief de^iation is, that it, like 
 
INTRODUCTION. XXXlli 
 
 that of the Church of England and several of the more 
 moderate Puritan catechisms, begins by reminding the 
 catechumen of his baptism, and of the privileges and 
 responsibilities connected with it. Next perhaps in point of 
 resemblance stand the catechisms of Gouge and Ball. The 
 author of the former was, like Newcomeu, an influential 
 member of the Assembly, and his treatise has many verbal 
 coincidences with that prepared by them, but it deviates so 
 far from it in plan by placing the exposition of the com- 
 mandments before the explanation of the doctrines of the 
 Christian faith. A similar remark applies to Ball's treatise, 
 entitled a Shorter Catechism. It has decidedly more verbal 
 coincidences with the Assembly's Shorter Catechism in the 
 answers to particular questions, but it deviates further in 
 plan, treating first of doctrine, then of the means of grace, 
 preaching, prayer, exposition of the Lord's Prayer and of the 
 sacraments, of the Church and Church censures, and finally 
 expounding the commandments, and concluding with a few 
 general questions. Palmer's catechism, as already stated, 
 is similar in general plan, with the exception that, like the 
 Anglican Catechism, it treats of prayer and the Lord's 
 Prayer before it treats of the sacraments, and that it moulds 
 its exposition of doctrine closely on the Apostles' Creed. It 
 was unquestionably on the basis of the first part of it that 
 the divines began to work in 1645, but so many of its 
 historical questions have been omitted in the course of 
 their successive revisions, and so much that was needed 
 to explain and define important doctrines of the Christian 
 system has been added, that the similarity is not now so 
 marked in that first part, much less in the other parts, as, 
 
XXXI \- INTRODUCTION. 
 
 Irani the fact mentioned, one might have expected. The 
 only trace the Shorter Catechism perhaps now bears of having 
 been moulded on one which had the Apostles' Creed for the 
 basis of its first or doctrinal part, is, that at the close of that 
 part it takes account only of the eternal state of believers. 
 But, strange as the fact may seem, it deviates in this from 
 Palmer's, and from almost every other catechism — NichoU's, 
 however, as in so many other things, coming nearest to 
 it. The only way in which one, who knows how strongly 
 its authors speak in other parts of the desert of sin and the 
 endless misery in reserve for the impenitent, can account for 
 no reference being made to these topics in this place is, that 
 the divines were expounding the last article of the Apostles' 
 Creed, and had in view only the case of those who could 
 truly say, " I believe in the resurrection of the body, and the 
 life everlasting," and did not deem themselves bound even 
 incidentally to advert to the future of those who had neither 
 part nor lot in Christ and His great salvation. 
 
 In the second part of this work I have given two of the 
 Scottish catechisms of the period which were actually in 
 use. One of these was published in England, just before the 
 Assembly entered on this part of its labours, and (I can 
 hardly doubt) in the hope that it might tend to facilitate 
 them. The catechism of Eutherfurd and the two others,* 
 
 ^ They are still preserved in a ms. in the library of the University of 
 Edinburgh, to which the curators of the library have kindly given me 
 access. The first of these is entitled "Ane Catechisme conteining 
 the soume of Christian Religion, by Mr. Samuell Rutherfurd." The 
 second bears the title, "Another, by Mr. Thomas Wylie," probably the 
 same who was minister first at Borgue, and afterwards at Mauchline. 
 The third, which is quite fragmentary, containing only the two articles of 
 "Man's Delivery," and of the " Birth of Regeneration," bears no title ; but 
 
INTRODUCTION. XXXV 
 
 which have never hitherto been published, have been added 
 partly from their origin and worth, and the interest which 
 must ever attach to them on both accounts, and partly 
 because there can be hardly any doubt that they also were 
 prepared for the purpose of being laid before the committee of 
 the Assembly, and in the hope they might meet its approval. 
 In this, however, the hopes and wishes of the Scotch Com- 
 missioners were doomed to disappointment. And they seem 
 to have borne the disappointment well — Eutherfurd especially 
 so, and to have aided very cordially in the elaboration of 
 those which were ultimately framed and adopted. 
 
 The title sanctioned by the English Parliament for the 
 Shorter Catechism was not that originally fixed on by the 
 Assembly itself, and by which it is now universally known, 
 but the following expansion of it : — " The grounds and 
 Principles of Eeligion contained in a Shorter Catechism 
 (according to the advice of the Assembly of Divines sitting 
 at Westminster), to be used throughout the kingdom of 
 
 both the handwriting, and the fact that it is written on the back of a 
 letter addressed ' ' To the Right Reverend Mr. Robert Blair, minister of 
 God's Word at St. Andrews, in Scotland," seem to warrant our ascribing 
 it to that eminent man, who from 1639 had been Rutherfurd's colleague 
 in St. Andrews. The late Mr. David Laing believed that the first of these 
 is in the handwriting of Rutherfurd, and there is strong internal evidence 
 that it must have been drawn up by him. The spelling and diction are 
 somewhat antique, but a careful perusal will satisfy most that it would 
 be difficult to name any one among the worthies of that age, save the 
 author of the Letters, who could have drawn up a Catechism so rich in 
 imagery, so full and practical in all that relates to the origin and progress 
 of the divine life in the soul, containing so many of his favourite modes of 
 expression, and so thoroughly moulded according to the system expanded 
 in his larger theological works. Wylie's Catechism is, to a large extent, 
 an abridgment of Rutherfurd's, but exhibits sufficient internal evidence 
 of distinct authorship. That of Blair is only a fragment, but it seems to 
 be part of an independent treatise. 
 
XXXVl INTRODUCTION. 
 
 England and dominion of Wales." ^ This seems to have met 
 with the approval of the divines. At least ten or twelve 
 editions of it with this title were published in England 
 before 1720, one of which I have now secured. 
 
 Between 21st October and 19th November the Catechism 
 may be said to have passed the first and second reading in 
 the Assembly, and, without the proofs, it was presented to 
 the House of Commons on the 25th, and to the House of 
 Lords on the 26th ]N"ovember. It was presented with proofs 
 on 14th April 1648, and by 25th September 1648 it had 
 been j)assed by the Houses, with the above title. It was 
 approved by the General Assembly of the Church of Scot- 
 land on 28th July 1648, and their Acts in regard to it and 
 the Larger Catechism were ratified by the Estates of the 
 Scottish Parliament on 7th February 1649. No express 
 mention is made of it or of the Larger Catechism in the Act 
 re-establishing Presbytery after the Pie volution, but it has 
 always retained its place of honour in the Presbyterian 
 Churches in Scotland, and elsewhere, as the most widely 
 known and most greatly valued of our doctrinal symbols. 
 
 Eichard Baxter's opinion of this Catecliism was very high, 
 and his testimony to its merits very emphatic : " I do heartily 
 approve," he says, " of the Shorter Catechism of the Assembly 
 and of all therein contained, and I take it for the best' cate- 
 chism that ever I yet saw, and the answers continued (that is, 
 I suppose, read continuously) form a most excellent summary 
 of the Christian faith and doctrine, and a fit test to try the 
 orthodoxy of teachers themselves." Nay, he adds that, 
 " for the innate worth of it, he prefers it to any of the 
 ^ For procedure of the Houses respecting it see Minutes of Assembly, p. 511. 
 
INTRODUCTION. XXXVll 
 
 writings of the Fathers, and that he takes the labours of the 
 Assembly, and especially the confession and catechisms, as 
 the best book next his Bible in his study." The sainted 
 Leighton seems also to have had a high opinion of it, and 
 admits that the thoughts we find in it on the awful subject 
 of the divine decrees "are few, sober, clear, and certain." 
 Principal Hill speaks with high commendation of the Cate- 
 chism and the system of teaching it followed by the ministers 
 of his day : " Considered as a system of divinity," he says, 
 "this catechism is entitled to much admiration. It has 
 nothing superfluous ; the words are chosen with uncommon 
 skill, and the answer to almost every question is a text on 
 which a person versant in such subjects can easily enlarge, 
 . . . and in the hands of an experienced, attentive examiner 
 . . . the catechism may be made completely to answer the 
 purpose of leading the people to the apprehension of Christian 
 doctrine and of the extent of Christian duty." 
 
 The opinion of Dr. Schaff in our own day, if, as becomes a 
 German, somewhat more guarded than Baxter's, is hardly 
 less remarkable. He says : " The Shorter Catechism is one 
 of the three typical catechisms of Protestantism which are 
 likely to last to the end of time. It is fully equal to Luther's 
 and to the Heidelberg Catechism in ability and influence ; it 
 far surpasses them in clearness and careful wording (or, as 
 he elsewhere says, in brevity, terseness, and accuracy of 
 definition), and is better adapted to the Scottish and Anglo- 
 American mind ; but it lacks their genial warmth, freshness, 
 and child-like simplicity." Perhaps quite as noteworthy are 
 the words he quotes from Carlyle, who, when testifying 
 against modern materialism, thus expressed himself : " The 
 
XXXVlll INTRODUCTION. 
 
 older I grow — and I now stand upon the "brink of eternity 
 — the more comes back to me the first sentence in the 
 Catechism, which I learned when a child, and the fuller and 
 deeper its meaning becomes : ' What is the chief end of 
 man ? — To glorify God and to enjoy him for ever.' " 
 
BRIEF BIOGRAPHICAL XOTICES 
 
 of the Authors of the Catechisms here reprinted, and of some 
 others "who wrote Catechisms who were members of the West- 
 minster Assembly or of its Committee on the Catechism.^ 
 
 THE REV. EZEKIEL EOGERS. 
 
 EzEKiEL Rogers, son of Richard and brother of Daniel 
 Rogers, was born at AYethersfield, Essex, in 1590. He entered 
 the University in his thirteenth year, and in his twentieth took 
 his degrees in Arts. After being for six years domestic chaplain 
 to Sir Francis Barrington, he was presented by him to the 
 benefice of Rowley, in Yorkshire. His church was situated in the 
 centre of a number of villages which supplied him with a large 
 congregation, and many were brought to the knowledge of the 
 truth as it is in Jesus, under his ministry. Brook tells us 
 that "by the encouragement or connivance of Archbishop 
 Matthews of York, the lectures or prophesyings, put down in 
 the days of Queen Elizabeth, were again re^^ved." These lectures 
 were the means of difi^using the light of the Gospel into many 
 dark comers of the land, particularly in Y^orkshire. The ministers 
 within a certain district held their monthly assemblies, when 
 one or two of them preached, and others praj^ed, before a 
 numerous and attentive conc^re2:ration. Mr. Roofers took an 
 active part in these exercises as long as the archbishop lived. 
 From one of these public lectures, a vile accuser waited upon the 
 archbishop, and charged one of the ministers with having 
 prayed, " that God would shut the archbishop out of heaven." 
 The worthy prelate, who had a keen sense of humour, instead 
 of being offended, as the slanderer expected, only smiled, and 
 said, " Those good men know well enough that if I were gone 
 to heaven, their exercises would soon be put down." The 
 
 ' These notices are compiled chiefly from Wood's Athencu Oxonienses, 
 Brook's Lives of the Puritans, Palmer's Nonconformists' Memorial, Eeid's 
 Lices of the Westminster Divines, Xeal's History, Killen's History of fJu 
 Church in Ireland, &c. 
 
xl BIOGRAPHICAL NOTICES. 
 
 words of the good archbishop were, indeed, found true ; for his 
 head was no sooner laid in the dust than they were put down. 
 Mr. Rogers, having preached at Rowley about thirty years, was 
 silenced for nonconformity ; but, as some kind of recompence, he 
 was allowed the profits of his living for two years, and per- 
 mitted to put another in his place. He made choice of one 
 Mr. Bishop for his successor ; who, for refusing to read publicly 
 the censure passed upon Mr. Rogers, was himself presently 
 "silenced." In 1638, having no prospect of restoration to the 
 ministry in his own country, Mr. Rogers embarked, along with 
 a number of his Yorkshire friends, at Hull, for New England. 
 On arriving there he settled at a place which, after the name of 
 his Yorkshire charge, he termed Rowley. At that place he 
 continued his ministry for many years with great success. His 
 conversation among his people was earnest and edifying. He took 
 great pains in the religious instruction of the young — " he was a 
 tree of knowledge from which even children might pluck and eat 
 without harm." Nor was he forgetful of the need of the higher 
 education in such a new and growing community, and before his 
 death he was able to make such provision for it as should cause 
 him to be held in lasting remembrance by the descendants of 
 tlie New England colonists. His later years were clouded by 
 many trials and sufferings. He died in 1660, in the seventieth 
 year of his age. He left his library and other benefactions to 
 Harvard College, and made provision for the support of a 
 minister of the Gospel at Rowley. His catechism, entitled The 
 Chief e Grounds of Christian Religion set down hj icay of Catechising^ 
 was composed while its author was still on this side of the 
 Atlantic, and probably ere he was suspended from his ministry 
 in Yorkshire, for it purports to have been " gathered long since 
 for the use of an honourable family." The only copies of it 
 which I have seen are one in the British Museum and another in a 
 volume of Puritan catechisms belonging to the library of the 
 New College in Edinburgh. This last bears the date of 1642. 
 As I have said elsewhere, it contains in miniature almost all 
 that is in the Shorter Catechism of the Westminster Assembly. 
 It is decidedly similar to it in plan and type of doctrine, though 
 the verbal coincidences are by no means so numerous as in some 
 of the other catechisms reprinted in this volume. 
 
REV. JOHN BALL. xli 
 
 THE KEY. JOHX BALL. 
 
 John Ball was born at Cassenton, in Oxfordshire, of humble 
 parents. He entered Brasenose College in 1602, and took 
 his degree in Arts in 1608. In 1610 he was ordained in 
 London by an Irish bishop without the subscriptions then 
 required in England, and was appointed minister at Whitmore, 
 near Xewcastle-under-Lyne. His stipend is said to have been 
 but £10 a year, and he was obliged to eke out a scanty sub- 
 sistence by teaching a school or acting as chaplain and tutor 
 in a gentleman's family in the neighbourhood. He was a 
 moderate Puritan, but opposed to separation from the Church ; 
 and in later life he wrote against the extreme views of some 
 of his own party regarding the Liturgy and ceremonies of 
 the Church. He suffered much for his nonconformity and 
 " holding conventicles," as his preachings in private houses were 
 termed ; but he also experienced much kindness at the hands 
 of Lady Bromley, a great patroness of the Nonconformists in 
 that quarter. He was deeply versed in the Popish and 
 Arminian controversies, felicitous in the explanation of difficult 
 texts, and successful in comforting the distressed in conscience. 
 " He excelled greatly in prayer, administering the sacraments, 
 and conducting the exercises of family religion. He died on 
 20th October 1640, saying, 'I am going to heaven.'" Brook 
 gives a full and laudatory account of him. Men of such diverse 
 opinions as Antony Wood, Fuller, and Xeale have supplied 
 brief but very favourable notices of him; and Baxter, com- 
 menting, like the others, on his straitened income and high 
 qualities of head and heart, says, " he deserved as high esteem 
 and honour as the best bishop in England." His chief work, 
 published during his lifetime, bore the title, A Treatise of Faith, 
 divided into two parts, the first shoicing the Nature, and the second the 
 Life of Faith, etc. It was long held in high esteem, and passed 
 through two or three editions ; a copy in my own possession 
 belonged to the well-known Lady Glenorchy. Ball also, as has 
 been mentioned above, published several treatises against the 
 Separatists and the more extreme Puritans. But the most 
 valuable of his writinsrs, in a theological point of view, was that 
 
 d 
 
xlii BIOGRAPHICAL NOTICES. 
 
 published, after his death in 1645, by Mr. Simeon Ashe, and 
 entitled, A Treatise of the Covenant of Grace. This treatise shows 
 incontrovertibly that there was a fully developed " doctrine of 
 the Covenants" taught in Britain before the time of the AVest- 
 minster Assembly, and apparently more harmoniously accepted 
 than that which soon after ^vas promulgated by Cocceius, and 
 gave rise to such bitter controversy in Holland. The recom- 
 mendatory notice, prefixed to the book by Calamy, Reynolds, 
 and other divines of the Assembly, makes reference to his 
 catechism and the exposition thereof, so that, unquestionably, 
 both of these were well known and esteemed by several of the 
 leading members of the Assembly. His catechism, entitled 
 A Short CaterJmme contayning the Principles of Religion, had passed 
 through twelve editions by 1628, and through thirty-four by 
 1653. It was translated into some foreign languages. William 
 Seaman, M.D., son of Dr. Lazarus Seaman, who translated the 
 Shorter Catechism of the Assembly into Hebrew, translated 
 Ball's Catechism into Turkish. His larger catechism, entitled 
 A Short Treatise contayning all the principall Grounds of Christian 
 Religion, was at first a simple exposition of the several questions 
 in his "short catechism;" but, after it had been passed through 
 two or three editions, it also was digested into the form of ques- 
 tions and answers subordinate to those of the other work. This 
 was done either by the author himself or by one of his collabora- 
 teurs, and the exposition in this form passed through several 
 editions. A copy of it was discovered about Philadelphia in 
 our own time, and a large sum was demanded for it by the 
 fortunate possessor ; but the book is not by any means a rare 
 one, and does not usually command a large price in Britain. 
 
 ARCHBISHOP JAMES USSHER. 
 
 James Ussher was born in Dublin on Ith January 1580-1. 
 His father was one of the clerks of Chancery. His uncle was 
 Archbishop of Armagh. He is said to have been first taught to 
 read by his aunts, who had been blind from their cradles, but 
 had such tenacious memories that they could repeat almost any 
 portion of the Scriptures. At eight years of age he was trans- 
 ferred to the grammar school, and profited greatly by the 
 
ARCHBISHOP USSHEll. xliii 
 
 instructious of the two able Scotchmen who had charge of it. 
 At thirteen he passed to the University, and is said to have 
 been the first who enrolled in the new institution. He pro- 
 secuted his studies there with great enthusiasm and success, 
 distinguishing himself equally by his high talents and unremit- 
 ting application. He devoted himself with special zest to the 
 study of theology under the guidance of Travers, the well- 
 known Puritan opponent of Hooker. " AYhen a mere boy, Ussher 
 was brought under deep religious impressions ; and throughout 
 life he maintained the character of a man of undoubted and 
 consistent godliness. When but a youth of eighteen he ventured 
 to encounter Henry Fitzsymonds, a learned Jesuit, in a public 
 disputation on the questions debated between Romanists and 
 Protestants. He acquitted himself with such dexterity and 
 skill that, after two or three conferences, the Jesuit withdrew 
 from the arena. This affair had prol)ably some influence in 
 shaping his future line of study ; for, some time afterwards, he 
 commenced a laborious examination of the works of the Chris- 
 tian Fathers. For eighteen years he was employed in this 
 herculean task. Every day he devoted so many hours to the 
 perusal of them, and he thus in the end became more profoundly 
 acquainted with patristic literature than perhaps any other 
 theologian of the seventeenth century." Xor was he less at 
 home in the theology of the Reformation ; and he had for his 
 life-long correspondents the most eminent ministers of the 
 French and Dutch Reformed Churches. Before he was 
 admitted to the lowest office in the ministry he was permitted 
 to preach on the Romish controversy in one of the Dublin 
 cathedrals, in presence of the members of the Irish Government ; 
 and when only twenty-one years of age he was ordained deacon 
 and priest on the same day. He became M.A. in 1600, B.D. in 
 1607, and D.D. in 1612. He received his first appointment 
 from Archbishop Loftus, and in 1607 he was promoted to be 
 Professor of Divinity, and in 1610 Provost of Trinity College, 
 Dublin. In 1621 he w^as appointed by King James to the 
 bishopric of Meath, and in 1625 to the archbishopric of Armagh. 
 In 1615, when the first Irish Convocation met, and signalised 
 itself by the adoption of detailed doctrinal articles, Ussher was 
 the divine intrusted with the compilation of this important 
 
xliv BIOGRAPHICAL NOTICES. 
 
 symbol, which is a fair sample of his theology. " It consists of 
 one hundred and four articles, divided into nineteen sections, 
 and is thoroughly evangelical in its tone. It sets forth with 
 great distinctness those views of the Divine decrees so lucidly 
 propounded by Augustine and Calvin. It teaches that the 
 Scriptures are able to instruct sufficiently in all points of 
 doctrine and duty, and that we are justified by faith without 
 our own works or deservings. It makes no mention of the 
 three orders of bishops, priests, and deacons. It asserts that 
 the Lord's Day is it-hoUy to be dedicated unto the service of 
 God, and that the Bishop of Rome is that man of sin foretold 
 in the Holy Scriptures, whom the Lord shall consume with the 
 breath of His mouth, and abolish with the brightness of His 
 coming. This elaborate formulary, when adopted, was signed 
 by Jones, Archbishop of Dublin ; by the Prolocutor of the other 
 House of the Clergy, in their names ; and by the Lord-Depute 
 Chichester, in name of the Sovereign." It is undoubtedly the 
 main source from which the Westminster Confession is drawn. 
 
 AVhen he became a bishop, Ussher " made it his business 
 to reclaim those deluded people who had been bred up in the 
 Roman Catholic religion from their infancy ; for which end he 
 began to converse more frequently and more familiarly with 
 the gentry and nobility of that persuasion, as also with diverse 
 of the inferior sort that dwelt near him, inviting them often to 
 his house, and discoursing with them with great mildness of the 
 chief tenets of their religion ; by which gentle usage he was 
 strangely successful in convincing many of them of their errors, 
 and bringing them to the knowledge of the truth. . . . He 
 listened with interest to the reports of the great revival under 
 the Scottish ministers in Down and Antrim ; . . . invited Blair 
 to his house at Drogheda, treated him during his visit with 
 marked kindness, obtained from him a minute account of his 
 theological sentiments, and was gratified to find that his guest 
 held identically his own views of the articles of the Christian 
 Faith. He stated that he had been importuned to stretch forth 
 his hand against them : he declared, though he would not for 
 the world do that, he was afraid instruments would be found 
 to undertake it ; and he added that it would break his heart if 
 their successful ministry in the north were interrupted." But 
 
DR. WILLIAM TWISSE. xlv 
 
 with all his noble qualities and immense learning, he was 
 more of a scholar than an administrator and ecclesiastical leader, 
 and for some years fell to a certain extent under the fascination 
 of that singular little man, the Archbishop of Canterbury, who, 
 with a narrower mind, a more superficial scholarship, and a far 
 less healthy form of piety, had acquired the art of governing 
 men, and bore in his busy brain the burden of all the Churches 
 in Britain. After the fall of Laud, Ussher strove in vain to 
 repair the mischief he had wrought, and to turn the thoughts of 
 men towards peace and accommodation. He finally left Ireland 
 in 1640, remained for two years in liondon, and then removed 
 to Oxford. He left Oxford in 1645, and, after spending rather 
 more than a year in ^Vales, he returned to London in June 
 1646, and was again appointed a member of the Assembly. 
 Soon after he was chosen preacher at Lincoln's Inn, and con- 
 tinued to officiate there till his sight and strength failed him. 
 During these years he found a home with the Countess of Peter- 
 1)orough, whose husband many years before he had been honoured 
 to bring over to the Protestant faith. He died on 26th March 
 1656, and was honoured by the Protector with a public funeral. 
 The earliest editions of his two small catechisms which I have 
 seen are those in the British Museum, published in 1645 and 
 1646 ; but the}'' were composed by him in early life — probably 
 like the Body of Divinitij, which bears his name, while he 
 w^as teaching tlieology in Dublin. But the catechisms were 
 owned and revised by him in later life, while the larger treatise 
 does not seem to have been owned by him save as a compilation 
 which in early life he had made from the writings of others, 
 who were then in repute as orthodox divines, and not as an 
 accurate representation of his own matured opinions. 
 
 THE REV. WILLIAM TWISSE, D.D. 
 
 William Twisse, or Twiste, is said on his father's side to 
 have been of German descent, but he was born at Speenham- 
 Land, near Newbery, in Berkshire, in 1575. He was educated at 
 AVinchester School, and, like other Wykeliamists, was transferred 
 from it to New College, Oxford, where he became M.A., and a 
 fellow in 1604. He then took orders, and prosecuted the study 
 
xlvi BiOGRArirrcAL notices. 
 
 of theology for a number of years, and is said to have assisted 
 Sir John Savile in bringing out his edition of Bradwardine's 
 great work, De Causa Dei contra Felagium. In 1614 he took 
 his doctor's degree, and went abroad as chaplain to tlie Princess 
 Elizabeth, daughter of James YI. and wife of the Elector 
 Palatine. He returned to England after a few years, and be- 
 came vicar, or perpetual curate, of Newber}^, his native parish. 
 In 1626 he refused to read the proclamation regarding the 
 Book of Sjjorts, and wrote a treatise on the morality of the 
 Fourth Commandment ; but on account of his great eminence, 
 and the esteem in which he was held by foreign Protestants, he 
 was borne with, while others who followed a similar course 
 were harshly treated. On the outbreak of the civil war he was 
 urged by Prince Rupert, the son of Princess Elizabeth, to cast 
 in his lot with the king ; but he declined to do so, and his house 
 and library in consec[uence were pillaged by the Royalist troops, 
 and he had for safety to withdraw Irom his parish and seek 
 shelter in London. He was put by the Committee on Plundered 
 Ministers into the sequestrated rectory of St. Andrew's, Hol- 
 born. In 1643 he was named by the Parliament as a member, 
 and appointed Prolocutor of the AVestminster Assembly, and 
 occasionally, at least in the debates on the English articles, he 
 took part in the discussions of the Assembly. He did not 
 come up to Baillie's idea of what the moderator of such an 
 Assembly should be ; but if vast learning, subtile speculative 
 genius, and European fame could give claims to such an office, 
 his were undoubted, and possibly in the matters for which 
 Baillie blames him he only followed the traditions of the Prolo- 
 cutor of the English Convocation, or of the Speaker of the 
 English House of Commons. He belonged to the Supralap- 
 sarian school of Calvinists, and published several learned and 
 voluminous works in Latin against tlie Arminians and Jesuits, 
 which commanded the admiration of Bishop Hall. In several 
 of the debates of the Assembly on the English articles he, like 
 Gataker, evinced considerably more liberality than might have 
 been expected from an adherent of so pronounced a school. 
 His little catechism was first issued in 1633, apparently 
 without his name, and of that edition there are copies in 
 various public lil)raries. The only copy of the sul^sequent 
 
REV. JOHN wuri'K. xlvii 
 
 edition bearing his name which I have seen is in the British 
 Museum. It seems to have been very little consulted by the 
 Committee on the Catechisms. The one or two answers in 
 which there is any resemblance to that which was the fruit of 
 these long labours will be found noted under the respective 
 questions, pp. 23, 24, 26. 
 
 Twisse continued to officiate at Holborn, and occasionally at 
 least to attend the Assembly at Westminster, till one day he 
 fell down in the pulpit when preaching, and, after a lingering 
 illness of nearly a year's duration, died in 1646. The deputa- 
 tion of the Assembly who visited him on his deathbed found 
 him " in great straits," — the allowance promised by the Parlia- 
 ment having been very irregularly paid to him, as also the 
 income from his sequestration. His last words are said to have 
 been — "Now I shall have leisure to follow my studies to all 
 eternity." A public funeral was awarded him, and a place of 
 sepulchre in Westminster Abbey; but at the Restoration his 
 body, along with the bodies of several others, was dug up and 
 cast into a pit in St. Margaret's Churchyard. 
 
 THE REY. JOHN WHITE. 
 
 John White was born at Staunton, near Woodstock, Oxford- 
 shire, about Christmas, 1574. His father being a tenant of 
 New College, and connected by descent with Hampshire, his 
 son was sent first to Winchester School, and then from it to 
 New College, Oxford. He rose to be a fellow in the college, 
 and took his degree in Arts about 1597. About 1606 he 
 was appointed rector of Trinity Church, Dorchester, where he 
 laboured for many years with great fidelity and success. He 
 became known as the patriarch of Dorchester, and had more 
 authority with many than the bishop of the diocese ; yea, 
 according to Fuller, had " much influence both in Old and New 
 England," having taken a very active part in the establishment 
 of the colony of Massachusetts. In the course of his ministry 
 he is said to have lectured once through the whole of the 
 Scriptures and half way through them a second time. In the 
 civil war he took the side of the Parliament, and when the 
 dashing Prince Rupert came into those parts his Cavaliers were 
 
xlviii BIOUKAPHICAL NOTICES. 
 
 allowed to plunder the rectory and cany off the rector's library. 
 White thereupon removed to London, where he was made 
 Master of the Savoy, and appointed a member of the West- 
 minster Assembly and one of the assessors to its prolocutor. 
 After Dr. Featley's expulsion from the Assembly, White was 
 appointed to occupy his sequestrated rectory of Lambeth, and 
 to enjoy the use of his library till his own should be restored. 
 He was offered, but declined, the Mastership of New College, 
 Oxford, and after the civil war was over he seems to have 
 left the Assembly and returned to spend his last days at his 
 beloved Dorchester. He was one of those who officiated at 
 St. Margaret's, Westminster, on the memorable occasion when 
 the Solemn League and Covenant was taken by the House of 
 Commons, but he does not seem to have taken any very active 
 part in the business of the Assembly. He was married to the 
 sister of Dr. Burgess, his co-assessor, and he is said to have 
 been the maternal great-grandfather of the Weslej^s. His cate- 
 chism, entitled A Plaine and Familiar Exposition upon the Creed, 
 X. Commandments, Lord's Prayer, and Sacraments, etc., passed 
 through several editions, and, save in the introduction, is 
 identical with that of Josias White, his elder brother, though 
 probably this last Avas the copyist. Antony Wood says of him, 
 " He was a person of great gravity and presence, and one of the 
 most learned and moderate in the Assembly." Fuller says, 
 " He was grave without moroseness, and would contribute liis 
 shot of facetiousness on any just occasion. By his wisdom the 
 town of Dorchester was much enriched, knowledge causing 
 piety, piety industry, and industry procuring plenty unto it." 
 
 THE REV. HENRY WILKINSON, B.D. 
 
 Henry Wilkinson, senior, was l)orn in the vicarage at Halifax 
 in 1566, and was probably therefore the oldest member of the 
 Westminster Assembly. He entered Merton College, Oxford, 
 of which his relative. Sir Henry Savile, was head, in 1581, and 
 in due course took his degree in Arts, and was appointed to a 
 fellowship. In 1597 he proceeded to the degree of B.D. In 
 1601 he became minister of Waddesdon, in Buckinghamshire, 
 where he laboured with great zeal and fidelity for nearly 
 
REV. HENRY WILKINSON. xllX 
 
 forty-six years. He was brought into trouble in 1640 on 
 account of a sermon he preached before the University, and 
 was suspended from his office ; but he was released from this 
 suspension by the Long Parliament, and soon after he was 
 nominated by them as one of the members of the Assembly of 
 Divines. As already mentioned, he was probably the oldest 
 member, and he seems to have been by that time in failing 
 health, as at least three several times it is recorded in the 
 minutes that one of the brethren had been sent to visit him. 
 Like White, he seems to have returned to his parish in the 
 country in 1646-7, and he died at Waddesdon on 19th March 
 1647-8, and was interred in the chancel of his ow^n church, 
 leaving, according to the inscription on his tombstone, an 
 " example of a most upright and holy life, and a reputation 
 scarcely to be exceeded." He was the author of several dis- 
 courses, and of a catechism which passed at least through four 
 editions ; the following is its title : — " A Cateclmme, contayning 
 a short exposition of the points in the ordinary Catechisme, with 
 2)roofes of the same out of Scripture, set forth for the ttse of 
 such as desire to be catechised in the coiigregation of JVadsdon, in 
 Buckinghamshire, or elseichere, by Henry Wilkinson, Bachelor in 
 Divinity.''' It treats first of the Ten Commandments, after that 
 of the Apostles' Creed, and the Sacraments, and then of the 
 Lord's Prayer. It says of God, "He is one Jehovah, infinite 
 in power, wdsdom, holiness, mercy, justice, goodness, eternity," 
 etc. A long prayer is appended to the catechism, which con- 
 cludes as follows : — "Let thy Sabbaths be our delight, let thy 
 promises be our stay and comfort in these conflicting daies of 
 sin. Lord, sanctifie us throughout, accomplish the good worke 
 which thou hast begun in us, seale us up to the day of redemp- 
 tion, prepare us for thine everlasting kingdom : set thy hedge 
 about us and al that we have, let not Sathan breake in upon 
 us, let not us breake out from thee. Finally, let us so live in 
 thy feare, that we may dye in thy favour ; and, being faithfull 
 unto death, we may receive the crowne of life by the merits 
 and obedience of our Redeemer Jesus Christ ; in whose name 
 we further call upon thee as he himself hath taught us. Our 
 Father which art in Heaven,'' etc. 
 
BIOGRAPHICAL NOTICES. 
 
 THE EEV. WILLIAM GOUGE, D.D. 
 
 AViLLiAM Gouge was born at Stratford-le-Bow, Middlesex, 
 in L575, and was educated partly at St. Paul's School, London, 
 and partly at Eton College. He entered King's College, 
 Cambridge, in L595, where he studied with great diligence, and 
 in due course became M.A., and was elected fellow of his college. 
 He became B.D. in 1611, and D.D. in 1628. During the nine 
 years he was in the college it is said that he never, when 
 resident, was absent from morning j^i'ayers, and that he was 
 wont to read fifteen chapters of the Scriptures daily, at three 
 separates time, namely, morning, noon, and evening. He 
 studied Hebrew under a Jewish rabbi, and taught it as well as 
 logic and philosophy. In 1607 he was ordained, and in the 
 following year was appointed to the church of St. Ann's, Black- 
 friars, London, which he held for nearly forty-six years, saying 
 that he wished to go from Blackfriars to heaven. Besides other 
 perferment, which he was oftered but declined, was the Master- 
 ship of King's College, Cambridge. In 1621 he was imprisoned 
 for nine weeks for republishing Finch's CaJling of the Jens. In 
 early life he drew up a catechism, which, after being privately 
 circulated and surreptitiously published, was revised and given to 
 the public by himself It is entitled A Short Catechisme, wherein 
 (ire briefly handled the FundamentaJl Principles of Christian lleligion 
 needfiill to he learned of all Christians before they come to the Lord's 
 Table, and comprises a large and a short or abridged catechism, 
 with prayers appended. It had reached the eighth edition by 
 1636. The Short Catechism only is reprinted in the following 
 volume, along with the prayer in which its teaching is 
 summed up, and in which is found in rudimentary form that 
 definition of God which tradition attributes to the oldest or 
 the youngest member of the Westminster Assembly. His 
 definition of God as "a Spirit of infinite perfection" comes 
 very near to that at first favoured by tlie Assembly (Note 3, 
 p. xx), and by Palmer (Note 1, p. xxi). 
 
 Besides various volumes of sermons, which from time to 
 time he gave to the public, he prepared for the press an 
 exhaustive commentary on tlie Epistle to the Hebrews. This 
 
REV. HERBERT PALMER. li 
 
 comprised the substance of a thousand lectures delivered in his 
 church, and was published by his son in 1655, in two vols., 
 folio. He was appointed a member of the Westminster 
 Assembly in 1643, and was a member of several important 
 committees, especially of those intrusted with the preparation 
 of the Confession of Faith and Catechisms. He occasionally 
 took part in the debates of the Assembly, and in 1647 was 
 chosen assessor in succession to Mr. Palmer. The same year 
 he was appointed Prolocutor of the first Provincial Assembly 
 of London. He died, in December 1653, in his seventy-ninth 
 year. He was exemplary in the discharge of all ministerial 
 duties, and was greatly respected and beloved. Wood says, "He 
 was esteemed the father of the London Puritan ministers, a 
 pious and learned preacher, and is often honourably mentioned 
 by Voetius, Streso, and other foreign divines." Fuller enrols him 
 among the worthies of King's College, and Granger affirms that 
 he was so much beloved that none ever thought or spoke ill of 
 him excepting those who were inclined to think or speak ill of 
 religion itself. Archbishop Ussher is said occasionally to have 
 attended on his ministry in the later years of his residence in 
 London. 
 
 THE EEV. HERBERT PALMER, B.D., 
 
 Herbert Palmer, younger son of Sir Thomas Palmer, was 
 born at Wingham, Kent, on 29th March 1601, and was early 
 brought to the knowledge of the truth by a pious mother. He 
 entered St. John's College, Cambridge, in 1615, became M.A. 
 in 1622, and was chosen fellow and tutor of Queens' College 
 in 1623. In the following year he was ordained, and in 
 1626 he was admitted as a minister or lecturer in St. Alphege 
 Church, Canterbury. There he enjoyed the friendship of 
 Delme, the pastor of the French church, who, like himself, 
 was afterwards to be a member of the Westminster Assembly. 
 Being able to speak French fluently, he once or twice offici- 
 ated for his friend. He is said to have been an " earnest, 
 moving, and faithful preacher." About 1632 he was pre- 
 sented by Archbishop Laud to the vicarage of Ashwell, in 
 Herts. In 1643 he was named as one of the members of 
 the Westminster Assembly, and soon after was admitted minis- 
 
Ill BIOGRAPHICAL NOTICES. 
 
 ter, first of Duke's Place Church, Loudon, and then of New 
 Church, Westminster, and lie was also appointed one of the 
 morning lecturers in Westminster Abbey. He was small of 
 stature and somewhat deformed. He was a ready and efifective 
 speaker, and took an active part in the proceedings of the 
 Assembly and its committees. He belonged to the more 
 moderate Presbyterian party, and it greatly grieved the heart of 
 Baillie that in the debates on the divine right of ruling elders, 
 even "learned, gracious, little Palmer" was unconvinced by the 
 Scottish arguments. He was a member of the Committee on 
 Accommodation, and is said to have drafted the papers on 
 ordination in reply to the Independents, which were finally 
 published in 1648. But his most important work in the 
 Assembly, as already stated in the preceding Introduction, was 
 in connection with the Committee on the Catechisms, over the 
 deliberations of which he presided from the time of its first 
 appointment till his death. Early in 1647 he was appointed 
 assessor to the Prolocutor in room of White of Dorchester. 
 In 1644 he was appointed Master of Queens' College, Cam- 
 bridge, with the approval of the Assembly, but he seems still to 
 have remained chiefly in London, and the few entries regarding 
 him in the books of Queens' College merely record the fact 
 that leave of absence v/as granted him that he might attend 
 upon the business of the Assembly, and that John Wallis, the 
 famous mathematician, was taken into tlie number of fellows on 
 his recommendation. He died about the end of August 1647, 
 after a brief illness. Granger says he was a man of uncommon 
 learning, generosity, and politeness ; Reid adds, " his conversa- 
 tion was holy and heavenly; he lived piously and died cheerfully." 
 An interesting biography of him is preserved in manuscript in 
 the British Museum, the most essential parts of which have been 
 given to the public l)y Dr. Grosart, in the treatise in which he 
 vindicates for him the authorship of the Ckridian Paradoxes, 
 long attributed to Lord Bacon. Besides these and the 
 catechism, of which the first part is reprinted in this volume, 
 Palmer was the author of a Avork entitled Memorials of Godliness 
 and Chrisiianity, which passed through a number of editions. 
 He was joint author with Dr. Cawdrey of an important work 
 on the Sabbath question, bearing tlie title Vhidk'm Sahhathi. 
 
KEV. DANIEL CAWDREY. liii 
 
 Several of his sermons, preached before the Houses of Parh'a- 
 ment, were also published, and among them one which brought 
 on him the wrath of Milton by its denunciation of the poet's 
 views on divorce and the liberty of unlicensed printing. His 
 catechism, like so many others, was at first published anony- 
 mously, and it appears to have been printed at Cambridge, at 
 the University Press, in 1640, Each of the principal questions 
 and answers was first given in full, and then was broken down into 
 a number of subordinate questions, each of which required as 
 answer only Yes or A^o. The Assembly thought such a method 
 might be profitably used by the catechiser in catechising, but 
 would not be persuaded formally to set down the subordinate 
 questions in the printed catechism. Still the first part of his 
 treatise may be regarded as the basis of their first and uncom- 
 pleted draft of a catechism as recorded in the Minutes of the 
 Assembly, p. 281, etc. But even in that draft, and still more 
 decidedly in the later ones, the more important doctrinal defini- 
 tions are based much more on Ussher's and Ball's catechisms 
 than on Palmer's. 
 
 THE EEY. DxiNIEL CAWDREY. 
 
 Daniel Cawdrey was born about 1588-89, and was the son 
 of an old Nonconformist minister. He was educated at th& 
 College of Peterhouse, Cambridge, and took his degree in Arts 
 before leaving the University. Some time before 1624 he had 
 been appointed minister of Little Ilford in Essex, and soon 
 afterwards he was transferred to the parish of Great Billing, in 
 Northamptonshire. This he continued to hold till he wa& 
 ejected in 1662, and he appears about 1648 to have been also 
 minister of St. Martin's-in-the-Fields, London. He died in 
 October 1664, at Wellingborough. He was the author of 
 several sermons preached on public occasions, and of treatises 
 entitled Superstitio Superstes, Vindicice Clavium, Inconsistency of 
 Independency with Scripture and ivith itself; and, as previously 
 mentioned, he was joint author with Palmer of an important 
 work on the Sabbath question. He was a member of the 
 Assembly of Divines, who gave pretty regular attendance on its 
 sittings, and took an active part in its debates and proceedings. 
 
liv BIOGRAPHICAL NOTICES. 
 
 He was a member of the Committee on the Catechism, and had 
 himself pubHshed a small catechism, as well as revised and 
 edited a larger one drawn np by liis father. 
 
 THE EEV. THOMAS GATAKER, B.D. 
 
 Thomas Gataker was born in London in 15 74:. He was 
 the son of the Rev. Thomas Gataker, of the family of Gatacre 
 Hall, in Shropshire, in which the name had been continued 
 from the days of Edward the Confessor. He entered St. John's 
 College, Cambridge, in 1590, pursued his studies there Avith 
 great ardour and success, and made special attainments both in 
 Greek and Hebrew, He took his degrees in due course, and 
 was elected Fellow of Sidney Sussex College in 1596. While 
 there he was specially intimate with William Bedell, afterwards 
 Bishop of Kilmore, and with him and some others " engaged in 
 the pious and laudable work of preaching every Lord's Day in 
 some of the surrounding villages." With Bedell, as well as 
 with Ussher, he maintained correspondence in later life. On 
 leaving the University he became chaplain to Sir William Cook, 
 in London, and in IGOl he was appointed preacher to the 
 Honourable Society of Lincoln's Inn. This office he held for ten 
 years, and, against the remonstrances of his friends, gave it up, 
 when appointed to Rotherhithe or Redriff, in Surrey, near 
 London Bridge. He discharged his duties in this important 
 parish with the greatest diligence and acceptance. He held a 
 lecture weekly on Fridays, as well as preached on the Lord's 
 Day. In 1603 he was promoted to the degree of B.D., but 
 afterwards, for economical reasons, he refused to proceed to the 
 degree of D.D. In 1620 he made the tour of Holland and 
 Belgium. " As the modesty of his nature withheld him from 
 printing anything till he was forty-five j^ears of age, so by that 
 time his judgment was so confirmed, and his learning supported 
 by an almost incredible memory, that he constantly carried his 
 point, and effectually baffled all the attempts to envelop again in 
 darkness and obscurity any subject that he had once proposed to 
 -enlighten." One of his earliest treatises was of the Nature and 
 Use of LoU, which was highly esteemed and passed through 
 several editions. In 1643 he was chosen a member of the 
 
REV. THOMAS GATAKER. Iv 
 
 Assembly ut Divines, and at first he a^^pears to have given 
 pretty regular attendance on their discussions. He took a })ro- 
 minent part in the debates on Justification against Featley and 
 others of the more narrowly orthodox school, and when a 
 decided majority voted for their opinion, "his peaceable and 
 pious spirit caused him to keej) silence, and to refrain from pub- 
 lishing the treatise he had prepared on that subject grounded 
 on Romans iii. 28.'' Baillie tells us he was flatly opposed to 
 the Divine institution of the office of ruling elders. In 1644 he 
 was offered the Mastership of Trinity College, Cambridge. 
 But he declined that preferment, being content with his own 
 pastoral charge, and more ambitious of doing good to others 
 than of exalting himself Hallam says that, after Archbishop 
 Ussher, Gataker was the most learned divine then in England. 
 He would have been satisfied with a moderate Episcopacy, but 
 liolding that bishops and presbyters, according to the New 
 Testament, Avere the same, he ultimately submitted to Presby- 
 tery. He wrote various learned treatises against the Anti- 
 nomians, for which he received the thanks of the Assemblj'. 
 His book, De Stylo Xori Tesfamenti, was one of the first to main- 
 tain the view now universally accepted, that the Xew Testament 
 is not written in classic Greek, but abounds in Hebraisms and 
 Hellenisms. His edition of Marcus Antoninus was acknowledged 
 to be one of the best, as it was one of the first, attempts to edit 
 in a worthy form the works of the Stoic Emperor. A volume 
 of his sermons was published in England, and a volume of his 
 more learned works in Latin in Holland. His catechism, said 
 to have been published in 1624, is very brief and simple, and 
 does not seem to have been made use of in the composition of 
 the Westminster Catechisms. His friend Simeon Ashe saj^s, in 
 his funeral sermon on Gataker — " To his care of feeding his 
 flock in public very agreeable was his diligence to instruct his 
 family in private. For on Friday night weekly he did expound 
 after supper that Short Catccldsme which he had published for 
 the use of his parishioners, in which course he so laid forth the 
 nature and attributes of God, the conditions of man entire and 
 corrupt, the means of his fall and recovery, the nature of faith 
 and repentance, with the doctrine of the sacraments, that his 
 parlour was one of the best schools for a student of divinitv." 
 
Ivi BIOGRAPHICAL NOTICES. 
 
 THE EEV. ANTONY TUCKNEY, D.D. 
 
 Antony Tl'ckney was born in 1599, at Kirkton, in 
 Lincolnshire, where his father was vicar. In 1613 he 
 entered Emmanuel College, Cambridge, became B.A. 1617, 
 M.A. in 1620, B.D. in 1627, and D.D. in 1649. He was 
 for several years previous to 1627, fellow and tutor of his 
 college, and under his watchful care many were trained up 
 wdio afterwards did great service in Church and State, and 
 retained a grateful remembrance of their obligations to him. 
 About 1628 he is said to have composed a catechism to 
 be used in Emmanuel College Chapel. Soon after he left 
 the University, and became assistant to Mr. John Cotton at 
 Boston. On the removal of Cotton to New England, in 
 1633, he was appointed to succeed him in the ministry, and 
 continued faithfully to labour there till the civil war broke 
 out. At the commencement of the Long Parliament he and 
 Palmer were a2:)pointed to represent the clergy of Lincoln in 
 Convocation; and in 1643, he, like Palmer, was nominated a 
 member of the Assembly of Divines. In that year he removed 
 with his family to London, and resided mostly there till 1648, 
 when he took up his abode at Cambridge. While resident in 
 London he acted as minister of the sequestrated charge of St. 
 Michael's Quern. In 1645 he w^as made Master of Emmanuel 
 College, Cambridge, and in 1653 he was transferred to the 
 Mastership of St. John's, on the promotion of his friend Dr. 
 Arrowsmith to that of Trinity. Shortly afterwards he 
 succeeded to the Regius Professorship of Divinity, which Arrow- 
 smith resigned. Tuckney took an active part in the business of 
 the Assembly, and was a member of the Committees on Accom- 
 modation " with the Independents," on the Confession of Faith, 
 and on the Catechism. In the last of these, probably during the 
 temporary absence of Palmer, he seems to have had chief charge 
 for a time — first, while the exposition of the Ten Commandments 
 was being digested into the shape in which we have it in the 
 Larger Catechism, and again, during Palmer's last illness and 
 after his death, when the Shorter Catechism was being finally 
 revised. It is said by Brook and others that many of the 
 answers in the Larger Catechism, and particularly in the part of 
 
I 
 
 REV. ANTONY TCJCKNEY, D.D. Ivu 
 
 it specified above, were prepared by him, and " were continued 
 for the most part in the very words which he brought in." This, 
 however, must, at any rate, be taken with the qualification that 
 he availed himself largely of the materials already provided to 
 his hand in the treatises of Cartwright, Perkins, Ussher, etc., 
 and only endeavoured to improve on these. He continued in 
 his offices at Cambridge till the restoration of Charles ii., "when 
 a set of young men were so intoxicated with the return of the 
 king, and flushed with warmer expectations as to forget the 
 reverence and gratitude which was due to a venerable old man, 
 and to turn upon the benefactor to whom most of them owed 
 encouragement " in their studies, and several of them prefer- 
 ment. He was prevailed on, by the king and the Earl of Man- 
 chester, to resign his offices, and a pension of £100 a year out 
 of their emoluments was promised to him. This was regularly 
 paid by Dr. Gunning, who succeeded him both in his professor- 
 ship and in the Mastership of St. John's. Tuckney died in 
 1669-70, "in a good old age and in good esteem," and was 
 buried in St. Andre w's-under-Shaft, London. A volume of his 
 sermons was published after his death ; also his lectures and 
 theses in Latin, and other treatises. Whichcote held him and 
 Arrowsmith in very high esteem, and the historian of St. John's 
 College says of them that their government was so good, and the 
 discipline under them so strict and regular, that learning then 
 flourished, and several of those great men were then trained who 
 were to be ornaments of the following age, as Stillingfleet, 
 Beveridge, Cave, etc. Whichcote says of him, " I have had you 
 all along in very high esteem, and have borne you reverence 
 beyond what you do or can imagine, having in me a living and 
 quick sense of my first relation to you ; and of all men alive I 
 have least affected to differ from you or to call in question either 
 what you have done, or said, or thought, but your judgment I 
 have regarded with reverence and respect. I do not, I cannot, 
 forget my first four years' education in the University under you, 
 and I think I have principles by me I then received from you." 
 
 THE REV. JOHN ARROWSMITH, D.D. 
 
 John Arrowsmith was born at Gateshead, near Newcastle- 
 on-Tyne, on 29bh March 1602 — i.e. the same year and day as Dr. 
 
 e 
 
Iviii BIOGRAPHICAL NOTICES. 
 
 John Lightfoot. He was educated at St. John's College; became 
 B.A. in 1619, B.D. in 1633, D.D. in 1647. He studied theology 
 under the then Regius Professor — the celebrated Davenant — to 
 whom in later life he acknowledged his great obligations, and 
 whose moderate Calvinism he carefully followed. He was for 
 some time fellow of Catherine Hall, and for several years after- 
 wards he was minister of King's-Lynn, Norfolk. On being 
 appointed a member of the Westminster Assembly he removed 
 to London, where he obtained the sequestration of St. Martin's, 
 Ironmonger Lane. He was highly esteemed by the divines of 
 the Assembly, he took part in their debates on various occasions, 
 and was a member of the Committees on the Confession of Faith 
 and on the Catechisms. In 1644 he was, with the approval of the 
 Assembly, appointed Master of St. John's College, Cambridge, 
 and in 1651 Regius Professor of Divinity, and in 1653 was 
 transferred from St. John's to Trinity. He died in 1689. 
 Besides several sermons, two works of his are in print, viz., 
 his Tactica Sacra and his Armilla Sacra or Chain of Principles^ 
 both of which are highly esteemed, as he himself was for his 
 learning, piety, and moderation in these troublous times. Baillie 
 speaks of him as " ane learned divyne, on whom the Assembly 
 putt the wryting against the Antinomians." Dr. Whichcote, 
 who speaks so highly of Tuckney, says of Arrowsmith — " A later 
 acquaintance indeed, but my friend of choice, as a companion of 
 my special delight ; whom in my former years I have acquainted 
 with all my heart, I have told him all my thoughts, and I have 
 .scarcely either spoken or thought better of a man in respect of 
 the sweetness of his spirit and amiableness of his conversation." 
 
 THE REV. SAMUEL RUTHERFURD. 
 
 Samuel Rutherfurd was born at Nisbet, now in the parish 
 of Crailing, in Teviotdale, about the year 1600, and entered Edin- 
 burgh University in 1617, where, four years later, he obtained 
 his degree of M.A. Soon after he was chosen Regent of 
 Humanity, but, on being charged Avith some irregularity, he 
 demitted his office in 1625. Throucjh the influence of Gordon 
 of Kenmure, he was settled as pastor of Anwoth, on the Sohvay 
 Firth, in 1627, without complying with Prelacy, or "giving any 
 
REV. SAMUEL RUTHERFURD. Hx 
 
 engagement to the Bishop." There, according to M'\Yard, his 
 amanuensis, " he laboured night and day with great success, the 
 whole country coming to him, and accounting themselves as his 
 particular flock." Early in 1636, his first work, entitled 
 Exerdtationes Aj^ologeticce j;?'0 D'lvina Gratia, emanated from the 
 Amsterdam press. For this book, in defence of the doctrine of 
 Grace against Arminianism, he had to stand a three days' trial 
 before the High Commission. Having declined their jurisdic- 
 tion, and refused to give the prelates their titles, he was 
 deposed from his charge, prohibited to exercise his ministry 
 within Scotland, and enjoined to ward himself in Aberdeen 
 during the king's pleasure. In that stronghold of Episcopacy 
 and Absolutism he remained ''six quarters of ane yeir" — 
 spending his time in theological studies, and in writing many of 
 those letters which have made him so famous. Thus, his 
 enforced retirement became profitable to others as well as 
 enjoyable to himself. His own words are — "I know, and am 
 persuaded, it is for God's truth, and the honour of my King and 
 royal Prince, Jesus, I now suffer ; and howbeit this town is my 
 prison, yet Christ hath made it my palace, a garden of pleasures, 
 a field and orchard of delight." " But," he exclaims, " my silence 
 on the Lord's Day keeps me from being exalted above measure." 
 " Nothing out of heaven, next to Christ, is dearer to me than 
 my ministry," and " woe is me if I preach not the Gospel." 
 
 He returned to Anwoth in the summer of 1638, soon after 
 the National Covenant was renewed, and was a member of the 
 famous Assembly held towards the close of that year in Glasgow. 
 The city of Edinburgh applied to the Commission of Assembly 
 to have him for one of their ministers, and at the same time 
 St. Andrews University asked him as Professor of Divinity. 
 Though more anxious far to remain in his obscure charge, with 
 its scanty stipend, he was constrained, by the Assembly of 1639 
 confirming the proceedings of the Commission, to go to St. 
 Andrews. But, at his urgent request, he was appointed to 
 exercise his ministry in the city as well as to teach in the 
 University, and he was inducted as a minister a few weeks 
 after Mr. Eobert Blair. 
 
 In his new sphere his hands were filled with work, but he 
 lengthened his days by rising at three o'clock in the morning. 
 
Ix BIOGRAPHICAL NOTICES. 
 
 According to his faithful amanuensis, " God did so singularly 
 second His servant's indefatigable pains, both in teaching in the 
 schools, and preaching in the congregation, that it became forth- 
 with a Lebanon, out of which were taken cedars for building 
 the house of the Lord through the whole land. ... He seemed 
 to pray constantly, to preach constantly, to catechise constantly, 
 to be still [i.e. continually] in visiting the sick, in exhorting 
 from house to house, to teach as much in the schools, and spend 
 as much time with the young men, as if he had been sequestered 
 from all the world besides ; and withal to write as much as if 
 he had been constantly shut up in his closet." 
 
 Having been appointed one of the Scottish Commissioners to 
 the Westminster Assembly, he took his seat among the divines 
 on the 20th of November 1643, to "have a hand in laying the 
 foundations for many generations, and building the waste places 
 of Zion." " Had not God sent Mr. Henderson, Mr. Rutherfoord, 
 and Mr. Gillespie among them," says Baillie, " I see not that 
 ever they could have agreed to any settled government." 
 
 Rutherfurd took a prominent part in the debates, and did 
 good service also with his pen. While in London he published 
 several of his controversial works, and preached before both 
 Houses of Parliament. The Confession of Faith, the Directory 
 for Worship, the Form of Church Government, and Larger 
 Catechism having been drawn up, the General Assembly, on the 
 24th of August 1647, allowed him to return; but he did not 
 take his leave of the Westminster Assembly until the 9th of 
 November, when the Shorter Catechism had passed the first 
 reading. On his return to St. Andrews he was made Principal 
 of St. Mary's College, and twice or thrice held the office 
 of Rector of the University. At this time there was preach- 
 ing in the parish four times every week; and from 1649 
 till Rutherfurd's death, he and James Wood seem to have 
 preached in the churches and presided in the Session as often 
 as Blair and Honeyman, who, more strictly speaking, were 
 the ministers of the parish. In 1642 he procured an act of 
 transportability, and unsuccessful attempts were made to trans- 
 late him to Edinburgh University, and to the parish of Calder. 
 And so highly was he regarded in Holland that he was offered 
 the Chair of Divinity and Hebrew in the University of Harder- 
 
REV. SAMUEL RUTHERFURD. Ixi 
 
 wyck, and subsequently was elected successor to Dematius in 
 the University of Utrecht, in 1651 ; but he thought too highly 
 of the Church of Scotland to desert her in such troublous times. 
 The last ten years of his life were perhaps the most trying. The 
 Church he loved was rent by the unhappy controversy between 
 the Eesolutioners and Protesters. Many of his old friends took 
 the former side, while he felt it his duty to cleave to the latter. 
 
 In 1660, Charles the Second was restored to the throne, and 
 Presbytery, weakened by internal dissensions and betrayed by 
 Sharp, was soon overthrown. Kutherfurd's Lex Rex, the prin- 
 ciples of which are now acknowledged to underlie the British 
 constitution, was burned at Edinburgh, London, and St. 
 Andrews. Deprived of his chair in the University, and of his 
 charge in the Church, he was confined to his house, and his 
 stipend confiscated. Though evidently dying, he was cited to 
 appear before Parliament on a charge of high treason. " But," 
 Wodrow says, "he had a higher tribunal to appear before, 
 where His Judge was his friend." In his illness he spoke much 
 of the new name and the white stone given to God's children, 
 and longed for a well-tuned harp to show forth Immanuel's 
 praise. To four of his co-presbyters who came to see him, he 
 said, " Dear brethren, do all for Him. Pray for Christ. Preach 
 for Christ. Do all for Christ. Beware of men-pleasing." On 
 the afternoon of the 28th of March 1661, he said, "This night 
 will close the door, and fasten my anchor within the veil, and I 
 shall go away in a sleep by five o'clock in the morning." The 
 Celestial City seemed to dawn on his sight, as he rapturously 
 exclaimed : " Glory, glory dwelleth in Immanuel's Land ! " In 
 the words of Howie of Lochgoin, " By five o'clock in the morn- 
 ing, as he himself foretold, it was said unto him, 'Come up 
 hither ; ' . . . and the renowned eagle took its flight unto the 
 mountains of spices." 
 
 Rutherfurd, who was twice married, was survived by a widow 
 and one daughter. No stone seems to have marked his resting- 
 place in St. Andrews burying-ground, until 1735, when the Came- 
 ronians laid a flat stone with a quaint inscription over his grave. 
 About 1850 the inscription was renewed, and the stone repaired. 
 It now stands on end, side by side with that which was then 
 erected to the memory of Thomas Halyburton. In 1842, a 
 
Ixii BIOGRAPHICAL NOTICES. 
 
 monument sixty feet high was raised to his memory on the top 
 of Boreland Hill, in the parish of An\Yoth. But he has left a 
 monument, more enduring than either, in his Letters, which 
 were written, not for publication, but out of the fulness of his 
 heart, to his intimate friends. They have been translated into 
 Dutch and German, and, having gone through more than thirty 
 editions, are known everywhere, and, better still, are highly 
 prized by very many exercised souls. 
 
 Lit. — Life, by ^Murray : Edin., 12mo, 1828 ; and by Dr. Andrew 
 Thomson, in 1884. His works are: — JExercitationes Ajyoloc/eticce 
 2)ro Divina Gratia: Amsterdam, 8vo, 1636; Franeker, 1651. 
 A Peaceable and Temperate Plea for PauVs Presbyterie in Scoth.md : 
 Lond., 4to, 1642. Sermon before the House of Com7)io?is .-Lond.y 
 4to, 1644. The Due Right of Presbyteries: 'Lo\\di.,'j^to, 1644. Lex 
 Rex ; The Laiv and the Prince: Lond., 4to, 1644, 1657. Sermon 
 before the House of Lords: Lond., 4to, 1645. The Tryal and 
 Triumph of Faith: Lend., 1645, both in 4to and a smaller size; 
 Lond., 1652 ; Edin., 1721 ; Glasg., 1743, 1827 ; and Edin., 1845. 
 The Divine Right of Church-government and Excommunication ; to 
 which is added A brief tractate of Scandcd : Lond., 4to, 1646. 
 Christ dying and drawing Sinners to Himself e : Lond., 4to, 1647; 
 Edin., 1727 ; Glasg., 8vo, 1803. A Survey of the Sjnrittial Anti- 
 christ, in two parts : Lond., 4to, 1648. A Free Disputation against 
 pretended Liberty of Conscience: Lond., 4to, 1649, 1651. The 
 Last and ILeavenly Speeches and Glorioiis Departure of John, Vis- 
 count Kenmuir : Edin., 4to, 1649; 12mo, 1703; 18mo, 1827. 
 Disputatio Scholastica de Divina Providentia : Edin., 4to, 1650. 
 Editions are also said to have been published in 1649 and 1651. 
 The Covenant of Life Opened: Edin., 4to, 1655. A Survey of the 
 Survey of that Summe of Church Discijyline 2^€nned by Mr. Thomas 
 Hooker: Lond., 4to, 1658. Lnfiiiences of the Life of Grace : l^ondi., 
 4to, 1659. Joshua Redivivus, or Mr. Ruthe? ford's Letters, was 
 first printed in 1664 ; Bonar's edition, with an appreciative sketch 
 of his life, is by far the best : Edin., 8vo, 1863 ; 2 vols. Examen 
 Arminianismi : Utrecht, 12mo, 1668. The Power and Prevalency 
 of Faith and Prayer : 1713. A Testimony to the ivorh of Refor- 
 
REV. SAMUEL RUTHERFURD. 1x111 
 
 mation, which he emitted a month before his death, was printed in 
 1739 and 1784. A Collection of Valuable Sermons, said to be 
 from the notes of hearers, was printed in Glasgow in 1802, and, 
 with additions, as Communion Sermons in 1876. A volume of 
 Quaint Sermons was published in 1885. Ane Catechisme conteining 
 the soume of Christian Religion, by Eutherfurd, is published for 
 the first time in this Collection. ^ 
 
 Eutherfurd was the " saint of the Covenant," ever striving to 
 quicken in others the same enrapturing views as those which 
 possessed his own soul, of Him whom he deemed '' chief among 
 ten thousand thousands." But, as Mr. Taylor Innes has re- 
 marked in his able and appreciative sketch of him, " It looks 
 sometimes as if there were two men in him. One was the man 
 whom all know in his letters — ardent, aspiring, and unworldly 
 . . . rapt into the continual contemplation of one unseen Face ; 
 finding his history in its changing aspect and his happiness in 
 its returning smile. The other man was the intellectual gladia- 
 tor, the rejoicing and remorseless logician, the divider of words, 
 the distinguisher of thoughts, the hater of doubt and ambiguity, 
 the scorner of compromise and concession, the incessant and 
 determined disputant, the passionate admirer of sequence and 
 system and order, in small things as in great, — in the corner of 
 the corner of an argument, as in the mighty world outside with 
 its orbits of the Church and of the State." '' The two men — 
 the two halves of the man — were never made into one effective 
 whole. To the very last the scholasticism and the devotion, 
 however closely intermixed, are never fused together ; in Bacon's 
 phrase, they are iron and clay — ' they cleave, but they do not 
 incorporate. ' " Hence, perhaps, the unhappy quarrels of his earlier 
 and later life in St. Andrews, not only with Sharp and Honey- 
 man, who ultimately abandoned Presbyterianism, but also Mdth 
 Howie, who returned to his earlier convictions in 1637, and 
 whom Henderson saved from his harsh treatment, as Avith Blair 
 and Wood, who were for years his colleagues, and proved as 
 faithful to Presbytery in 1660 as himself. If we must credit 
 him with having penetrated into Sharp's true character sooner 
 
 1 For the preceding part of this account of Eutherfurd, I am indebted 
 to ray esteemed friend, D. Hay Fleming, Esq., St. Andrews. 
 
Ixiv BIOGRAPHICAL NOTICES. 
 
 than his colleagues, we have yet to admit that Raitt, of Brechin, 
 whom he would have taken into the College in place of Sharp, 
 was only less unworthy of confidence, as he too changed with 
 the times, and was made Principal of King's College, Aber- 
 deen. His life in connection with the eventful times in which 
 he lived has never yet been written with a full knowledge and 
 investigation of sources still accessible, particularly the manu- 
 script sources in the University, Kirk-Session, and Presbytery 
 records of St. Andrews, though more than one interesting 
 biography of him has recently been published. From the time 
 of his settlement in Anwoth, Rutherfurd is said to have given 
 special attention to catechising, both in his household and in his 
 parish. The tradition as to Archbishop Ussher having visited 
 him in disguise, and submitted to be catechised among the 
 members of his household on the Saturday evening, if well 
 founded, must be assigned to this period of his ministry. It 
 may be that the first outlines of the catechism printed in the 
 second part of this volume, were then drawn up, and that they 
 may have been revised and expanded after his translation to 
 St. Andrews in 1639, though it is most likely that they were 
 not put into final shape till he went as a commissioner to the 
 Westminster Assembly, and was engaged in suggesting materials 
 for the catechisms of that Assembly. The account of the treatise 
 given by one of his latest and most accomplished biographers 
 is as follows : — " A sketch of a Sliorter Catechism exists in MS., 
 in the Library of the Edinburgh University, in RutherfurcVs 
 handtvriting, very much resembling the catechism as it now 
 stands, from which it has been inferred that he had the principal 
 hand in drawing it up for the Assembly." From the catechism, 
 as here printed, it will be seen that the resemblance between 
 Rutherfurd's draft and the Westminster Catechisms, either 
 Shorter or Larger, is by no means so close as Dr. A. Bonar sup- 
 posed either in plan or in language, and that, whatever help he 
 may have given in details, the influence of Palmer, Tuckney, and 
 Wallis is far more apparent than his. His catechism was meant 
 to correspond, not to the Shorter, but to the Larger Catechism, 
 as that of his friend Wyllie, which abridges his, was meant to 
 correspond to the Shorter. Wyllie for a short time was his 
 neighbour at Borgue, and seems to have kept up his friendship 
 
REV. SAMUEL RUTHERFURD. Ixv 
 
 with him in after years. His catechism is a very pithy abridg- 
 ment and revision of Rutherfurd's. Blair's catechism is a mere 
 fragment, written on the back of a letter apparently sent him 
 from England, and I shall not lengthen out these notices by 
 giving a biographical notice of him, much as I honour him for 
 his faithful carriage in St. Andrews through these troublous 
 times. The handwriting of the MS. of these catechisms the late 
 Mr. David Laing believed to be that of Eutherfurd. The style, 
 language, and contents of the first catechism, even had the 
 external evidence been less conclusive, would have gone far to 
 warrant us in ascribing it to him to whom we owe the Letters, 
 and many of the quaint Scotch words and metaphors used in the 
 one are found in the other. Yet evidence is not altogether 
 wanting that, like the AVestminster divines, he availed himself 
 of pre-existing materials to some extent. Even the answer to 
 the question, Qulio abuse the rest of Godis day .? (p. 232), which one 
 would have been disposed to say was distinctively Ruther- 
 furdian, is said to be found in approximate form in Bishop 
 Andrews, and possibly may have come to him from a still older 
 and quainter author. The particulars as to relative duties under 
 the fifth commandment also closely resemble those given in 
 some earlier Catechisms. 
 
 In my Baiid Lectures (pp. 291, 292) I referred to a terse and brief 
 st atement of Christian doctrine prepared by the Westminster divines, 
 an d required by the English Parliament to be known by all who should 
 l)e [admitted to partake of the Lord's Supper, I said that this statement 
 was well worth the attention of those nowa-days who desire a simpler 
 one than is contained in the Assembly's Confession or Catechisms, and I 
 pro mised to reprint it in the Appendix of that volume. Having omitted 
 to do this, I have inserted at the close of the first part of the present 
 vol ume one of several catechisms (Austin's) which embody it and also 
 break it down into the form of question and answer. 
 
APPENDIX A. 
 
 I subjoin a few specimens of the manuscript sources still accessible 
 for illustration of the history of Blair and Kutherfurd. 
 
 1. Excerpts from Records of Kirh- Session of St. Andrews. 
 
 Tu. 8 Oct. [1639]. Mr. Andrew Auchinleck minister of Gods worde at 
 Largo preached, being appoynted therunto be the presbyterie Wednes- 
 day last for receiving of our Minister Mr. Robert Blair this day to the 
 function of the Ministerie in this kirk and congregation quhilk after 
 sermone was performit, he sitting at ane table befoir the pulpit accord- 
 ing to the custome with the Magistrates, and specialls of this citie, the 
 Maisteris of the colledges and principall gentlemen of the landwart, who 
 all in signe of their willing acceptation and receiving him to the said 
 function as representing the whole congregation, took him by the hand 
 after some positions put furth to him by the said Mr. Andrew, namelie 
 his willingness to accept and undergo the said charge, his faithfulnes, 
 sinceritie and diligence thairin and uther poynts needful! y^anent, cf unto 
 he willinglie granted, declareing his willing mynd with upholding hands 
 before God and the congregation present. The whole people lykwyiss 
 being posed on thair dutie and obedience to his doctrine and discipline 
 in willing manner with great applause yieldit ymnto with congratulations 
 for God's mercie in his calling hither, qlk being done, followed the 
 prayer, thanksgiving, and the blessing. 
 
 Tuesday 19 Nov^'. [1639]. . . Heirafter Mr. Samuell Rutherfurde being 
 callit heir from the west countrie be the last General Assemblie holden 
 at Ed^^^' for being ane of the maisteris of the new Colledge to teach 
 divinitie and lykwyiss coadjutor to the said Mr. Robert Blair in the 
 function and charge of the Ministerie heir, was receivit heir this day be 
 the congregation in maner abone written. 
 
 Novi". 24 [1642]. Mr. Andro Honeyman . . be ghall consent was 
 admitted ane of the ministers of this city and received to the said func- 
 tion this day. 
 
 May 21 [1646]. No session, our minister Mr. James Wood being 
 admittit, and the Presbytery being conveened in the session house. 
 
 Sepi". 28 [1654]. No session this day, the ministers being some seeke 
 and some at the provinciall. 
 
 1656 (p. 165). Ministers in this city at this time : Mr. Robert Blair, 
 Mr. Samuell Rutherfuird, Mr. James Wood, and Mr. Andro Honyman. 
 
 Ocf. 2 [1645]. Sonday next the late Directorie for worship in the kirk, 
 concludit be the Devynes of Ingland, allowit be the Parliament there, 
 and be our owne and General Assembly in Scotland to be used heirafter 
 — Intimate and publicly red the whole heids and contents y'of this day. 
 
 [1650]. Mr. Samuell Rutherfuird, Principall of the New College, and 
 
APPENDIX A. Ixvii 
 
 ane of the ministers of this city, desired that he might have ane com- 
 modious seat for his wife in the kirk for convenient hearing of the Lord's 
 word, qlk desire was thought reasonable, etc. 
 
 2. Excerpts from Becords of Presbytery . 
 
 Sep. 14 [1642]. The qlk day y^ came a letter from Mr. Andro Hony- 
 man shewing yt he was informed Mr. Samuell Eutherfuird was of purpose 
 to make use of his act of transportabilitie that he [had] and had been 
 asking libertie of ye session of St. Andrews so to doe, and yrfor wold be 
 no meanes keepe y*^ day appointed for his admission at St. Andros, and 
 y^'for desired y^ delay yrof for a time till ye mater be further cleared qlk 
 was granted. . . . 
 
 October 26. The Presbytery being informed of Mr. Samuell Eutherfuird 
 his purpose to make use of y* act of transportabilitie granted to him by 
 ye late General Assemblie and yt a presentation to y^ kirk of Calder is 
 purchased for him which is to be befor ye Synod of Lothiane to be holden 
 at Linlithgow on tuesday nixt, The Presbyterie have appointed y^ 
 brother Mr, Andro to repaire thither against y^ tyme and declare to ye 
 forsaid Synod ye great prejudice ye Kirk of Scotland may receive by his 
 transportation, and to desire j^ earnestlie to joyne with us for retaineing 
 ye said Mr. Samuell in his present charge at St. Andros. 
 
 Nov^. 9. Compeired Mr. W'". Dalgleish minister at Cramont with Mr. 
 Andro Honyman shewing ye concurrence of ye Provinciall of Lothiane 
 at our desire for reteining jSlr. Samuell Eutherfuird in his present charge 
 Ci^upon both Presbyterie, L^niversitie, and towne did heartilie thank y"^ 
 for yr care and diligence, and embraced ye said Mr. Samuell to abyde heir, 
 qrunto he did aggrie. 
 
 May 3 [1643]. All ye members within ye Universitie, INIasters and 
 Students are appointed to subscryve ye Covenant againe and Mr. Samuel 
 Eutherfuird Eector is appointed befor ye subscription y^of to have some 
 explication of q*^ points in it may be difficile to those of younger years 
 and meaner capacities. 
 
 Dec^'. 28. The Presbyterie received a letter from ye Comission of ye 
 Assemblie desiring y™ to send out such ministers to ye armie as ye Comittee 
 of estates and ye Colonell of ye Eegiment sail desire and name. As also 
 they received a letter from ye Comittee of estates desireing yt for ye good 
 of ye publick they wold appoint Mr. Eobert Blair Minister of St. Andros 
 to goe out with ye armie and attend the Erie of Lindsay his regiment. 
 The towne of St. Andros desired ye Presbyterie to take to consideration 
 ye greatnes of y*^ charge, and so how hardlie he can be spared especiallie 
 Mr. Samuell Eutherfuird one of y'' pastors being alreadie employed 
 abroad for ye publicke as also ye abounding of witches daylie discovered 
 among y^, whose tryall will likely be much interrupted if he sail be 
 removed. The said Mr. Eobert himself did likewayes declare yt he lies 
 frequent habituall infirmities lying upon his bodie, all which and diverse 
 other reasons being considdered ye Presbyterie declarit yt they could 
 not at this tyme enjoyne him to undergoe y* charge, and a letter to 
 be writen to ve Lord Chancellor signifieing so much. 
 
Ixviii 
 
 APPENDIX A. 
 
 Blair, however, was ultimately constrained to go, and remained for 
 some months with the Scottish army in the North of England. The 
 session-book records his return, under date July 18th 1644, immediately 
 after the victory at Marston Moor, for which the following Lord's day 
 was appointed as a day of thanksgiving. 
 
 Septr. 28tli 
 
 [1642]. 
 
 Rutherfuird. 
 
 Octr. 12th 
 [1642]. 
 
 St.Andros and 
 Rutheifixird. 
 
 Octr. 26th 
 St. Aiidros. 
 
 Excerpts regarding Rutherfurd's Stipend. 
 
 It was regrated by diverse brethren y^ as they were in- 
 formed all ye time Mr. Samuell Kutherfurd hes beene 
 Minister of St. Andrews he hes never received anything 
 for mainteinance of y^ Landward paroch yof. Some of y^ 
 gentlemen qo were present desired y® mater to be tryed by 
 ye Presbyterie who is to blame. The Presbyterie did 
 appoint Mr. David Monro, Mr. Arthur Myrton, Mr. James 
 Wood, Scottiscraig and Kembok to try ye mater, and y^ a 
 letter be writen from ye Presbyterie to such as are most 
 unwilling to meitt with yt" and shew y^ reasons. 
 I Those qo were appointed to meitt with y« heritors and 
 1 others of ye Landward Parochin of St. Andrews, and to deale 
 , with ym concerning y® refounding to Mr. Samuell Rutherfurd 
 I of yt part of his stipend which yet rests un payed according 
 I to condition Declared they did meitt but none of those mett 
 with yn\ They appointed yet to write to y"^ to meitt with 
 I ym at St. Andros on tuesday next for yt effect. 
 
 Those appointed to meitt with ye heritors in ye Landward 
 Paroch of St. Andros declared they had appointed Erlshall 
 yonger and Lathones, Kinkell and Kynnaldie to use diligence 
 y^in. 
 
 Because Erlshall resyles in bearing burden or doing any- 
 thing in yt bussines of repaying ye rest of Mr. Samuell 
 Rutherfuird's promised mainteinance y^ sould be payed by 
 I ye Landward Paroch of St. Andrews, Kinkell and Kynnadie 
 I undertakes to doe y* part also. 
 
 I Kynnadie being present, and ye Pb"e desiring to know 
 1 qt diligence he with ye rest have used in collecting y"^ which 
 ' is due to Mr. Samuell Rutherfuird from ye Landward Paroch 
 of St. Andros, shew y* they were well advanced in laying 
 downe a course for ye same, bot nothing collected except 
 42lb. 15s. which Kynnadie hes qrof he desires to be dis- 
 burdened, which ye Presbyterie appoints ye clerk to receive 
 i and be comptable for ye same to ye said Mr. Samuell. 
 June 20th 1649.! The Presbyterie does nominate and appoint ye right 
 Connnjssioneis reverend Mr. Robert Blair and Mr. Samuell Rutherfuird 
 i Ministers of St. Andros, and Mr. Henrie Rymer Minister 
 of Carnbie, and ye right honorable The Laird of Scottiscraig 
 yr lawfull Commissioners to ye ensewing Generall Assemblie 
 ' to be holden at Ed'" ye first Wedinsday of July next. 
 
 Novr. 9th 
 [1642]. 
 ErLshall 
 resyles. 
 
 July 17 [1644]. 
 Rutherfuird. 
 
 to ye Generall 
 As.slie 
 
APPENDIX B. 
 
 I can find room for only one specimen of the close connection that 
 may be traced between the Larger Catechism and the earlier manuals. 
 I take that afforded by the general rules for the exposition of the com- 
 mands. I subjoin these in the form and order in which they are first set 
 down in the Minutes of the Assembly, as bringing out most fully their 
 correspondences with the rules in earlier manuals, and especially that 
 attributed to Ussher. 
 
 [2] That it is spiritual, and so reacheth the understandhig, -will, affections, 
 and all other powers of the soul ; as well as words, works, and gestures. 
 
 1, That the law is perfect, and so bindeth every one to full conformity in the 
 whole man unto the righteousness thereof, and unto sincere entire obedience for 
 ever ; [so as to requii-e the highe st pitc h of every duty, and to forbid the least 
 degree of every sin.] 
 
 3. That [as] where a duty is commanded the contrary sin is forbidden, and 
 where a sin is forbidden the contrary duty is commanded : [so where a j^romise is 
 annexed, the contrary threatening is included ; and where a threatening is 
 annexed, the contrary promise is included. [This was ultimately made No. 4, 
 and the following inserted as 3 : That one and the same thing in divers respects 
 is commanded or forbidden in several commandments.] 
 
 5. That what God forbids is at no time to be done ; what He commands is 
 always our duty ; but not to be done at all times [and yet every particular duty 
 not to be done at all times]. , 
 
 6. That under one sin or duty all of the same kind are forbidden or com- 
 manded, together with all the causes, means, occasions, and appearances thereof, 
 and provocations thereunto . 
 
 7. That what is forbidden or commanded to ourselves, we are bound, accord- 
 ing to our places, to endeavour that it may be avoided or performed by others. 
 
Ixx 
 
 APPENDIX B. 
 
 8. Tliat [in] wliat is commanded to others, we are bound, according to 
 our places, to be belpfnl to them ; and to take heed of partaking with others in 
 what is forbidden to them. 
 
 Perkins's. 
 
 The true interpretation of the Deca- 
 logue must be according to these rules : 
 
 I. In the negative the affirmative 
 must be understood : and in the affirma- 
 tive the negative. 
 
 II. The negative bindeth at all times 
 and to all times : and the affirmative 
 bindeth at all times, but not to all 
 times : and therefore negatives are of 
 more force. 
 
 Attersoll's Catechism . 
 
 Q. How is the laAv to be expounded ? 
 — A. According to the interpretation 
 of the Scripture, which may be ex- 
 pressed in these rules : — 
 
 1. Where anything is forbidden, the 
 contrary is commanded ; and where 
 anything is commanded, the contrary is 
 forbidden. 
 
 2. Where any vice is forbidden, all of 
 the same kind and nature are forbid- 
 den, and contrariwise. 
 
 III. Under one vice expressly for- 
 bidden, are comprehended all of that 
 kind ; yea the least cause, occasion, or 
 enticement thereto is forbidden. Evil 
 thoughts are condemned as well as evil 
 actions. 
 
 IV. The smallest sins are entitled 
 with the same names that that sin is 
 which is expressly forbidden in that 
 commandment to which they appertain, 
 as . . . hatred is named murder, and 
 to look after a woman with a lusting 
 eye is adultery. 
 
 V. We must understand every com- 
 mandment of the law, so as that we 
 annex this condition — unless God com- 
 mand the contrary. For God being an 
 absolute Lord, and so above the law, 
 may command that which His law for- 
 biddeth : so He commanded Isaac to be 
 offered, the Egyptians to be spoiled, the 
 brazen serpent to be erected, which was 
 a figure of Christ, etc. 
 
 3. The Law is spiritual, and reacheth 
 the heart. 
 
 4. All occasions, allurements, and 
 enticements to sin are forbidden ; and, 
 where any virtue is commanded, the 
 means to further it are required. 
 
 5. All signs, tokens, and marks are 
 forbidden, whereby sins may be known 
 and manifested. 
 
 6. We are bound to further the obser- 
 vation of the commandments in others 
 as well as in ourselves ; otherwise we 
 do make ourselves j)artakers of other 
 men's sins. 
 
APPENDIX B, 
 
 Ixxi 
 
 Ussher's Body of Divinity. 
 
 I. That the law is spiritual, reaching 
 to the [understanding, will, and affec- 
 tions afterwards named] soul and all the 
 powers thereof ; and charging as well 
 the hearts and thoughts as the outward 
 man. 
 
 II. That the laAv is perfect, not only 
 binding the soul, but also the whole 
 soul, to discharge all the several func- 
 tions of her faculties perfectly. ... So, 
 in condemning evil, it condemneth all 
 evil ; and in ccmnianding good, it com- 
 mandeth all good, charging man to prac- 
 tise the good and refuse the evil per- 
 fectly. 
 
 III. That in every commandment 
 there is a borrowed speech, whereby 
 more is commanded and forbidden than 
 is named. 
 
 1. Whatsoever the law eommandeth, 
 it forbiddeth the contrary ; and Avhat- 
 soever it forbiddeth, it eommandeth the 
 contrary. So where any duty is en- 
 joined, as in the affirmative command- 
 ments, there we must understand tlie 
 contrary sin to be forbidden : and where 
 any sin is forbidden, as in the negative, 
 there must we know the contrary duty 
 is required. 
 
 2. Whatsoever the law eommandeth 
 or forbiddeth in one kind, it eom- 
 mandeth or forbiddeth all of the same 
 kind, and all the degrees thereof, etc. 
 
 3. Whatsoever the law eommandeth 
 or forbiddeth, it eommandeth or for- 
 biddeth the causes thereof, and all the 
 
 j means whereby that thing is done or 
 ] brought to pass. So that with the 
 I thing forbidden, or the duty enjoined, 
 ; all occasions, or provocations, or fur- 
 I therances thereto, are conseqiiently con- 
 demned or reiiuired. 
 
 Ball's Larger Catechism. 
 
 1. That the law is spiritual, binding 
 the soul and conscience to entire obedi- 
 
 2. The meaning of the precepts is to 
 be drawn from the main scope and end 
 thereof. 
 
 [Under No. 5 below is the following : 
 Q. Is one and the same thing com- 
 manded in divers precepts? — A. In 
 divers, yea, in all the commandments 
 one and the same duty may in diverse 
 respects be commanded, and the same 
 sin may be forbidden.] 
 
 3. The commandment which forl)id- 
 deth a sin eommandeth the contrary 
 duty ; and the commandment Avhich 
 requireth a duty forbiddeth the con- 
 trary sin. 
 
 4. Under one vice expressly forbid- 
 den, all of the same kind, and that 
 necessarily depend thereon, as also the 
 least cause, occasion, or enticement 
 thereto, are likewise forbidden. 
 
 5. Under one duty expressed, all of 
 the like nature are comprehended, as 
 all means, effects, and whatsoever is 
 necessarily required for the perform- 
 ance of that duty. 
 
 6. Where the more honourable person 
 is expressed, as the man, let the woman 
 understand that the precept concerneth 
 her. 
 
 7. Where the duty of one man stand- 
 ing in relation to another is taught, 
 there is taught the duty of all standing 
 in the like relation one unto another. 
 
APPENDIX C. 
 EDITIONS OF THE CATECHISMS 
 
 OF THE WESTMINSTER ASSEMBLY. 
 
 Extracted {hut n'ith additions inserted) from Dr Schaff's " Creeds of 
 Christendom,^^ vol. i. pp. 783, 784.] 
 
 The Humble | advice | of the | Assembly | of j Divines, | now by 
 authority of Parliament | sitting at Westminster ; | concerning | a larger 
 catechism : | presented by them lately to both Houses | of Parliament. | 
 Printed at London, 4to, Oct. 1647 — 8vo, also 1647. Reprinted at Edin- 
 burgh, same year, 4to, by Evan Tyler, printer to the King's most excel- 
 lent Majestic. These editions are all without proofs. 
 
 The Humble | advice | of the | Assembly | of | Divines, | now by 
 authority of Parliament \ sitting at Westminster, | concerning | A larger 
 Catechism ; \ presented by them lately to both Houses i of Parliament. | 
 With the proofs thereof out of the Scriptures. \ 4", London, 1648. 
 
 The Humble | advice | of the | Assembly | of | Divines, | now by 
 authority of Parliament | sitting at Westminster ; | concerning | a Shorter 
 Catechism : | presented by them lately to both Houses | of Parliament. | 
 Printed at London, 4to, Nov. 1647. 8vo, 1647. Rei)rinted at Edinburgh, 
 4", same year. These editions are all without proofs. 
 
 The Humble | advice | of the | Assembly | of | Divines, [ now by 
 :\,\\t\\or'ity oi Parliament \ sitting at Westminster, | concerning | A Shorter 
 Catechism ; | presented by them lately to both Houses | of Parliament. | 
 With the proofs thereof out of the Scriptures. 4", London 1648. 
 
 Other early London editions bear date 1648, 1650, 1654, 1660, 1680, 
 1688. 
 
 The Shorter Catechism was also repeatedly printed at London under 
 the following title : — The Grounds and Principles of Beligion, contained in 
 A Shorter Catechism : (according to the advice of the Assembly of Divines 
 sitting at Westminster). To be used throughout the kingdom of England 
 and Dominion of Wales. There was also published in Timo, London 
 1670, an Abridgment of the Assembly's Shorter Catechism, fitted for 
 the use of the weakest cai)acities and memories. 
 
 These Catechisms have been translated into many languages, especially 
 the Shorter. A Latin version of both appeared, together with the Latin 
 version of the Confession, at Cambridge in 1656, was reprinted there in 
 1659, and several times subsequently, at Edinburgh and Glasgow. A 
 
EXPOSITIONS OF THE CATECHISMS. Ixxiii 
 
 Greek version of the Shorter Catechism, along with the Latin, by John 
 Harmer, Regius Professor of Greek in Oxford, was published at London 
 in 1660. A Hebrew version, by William Seaman, M.D., was published at 
 London in 1689. It was also translated into German, Dutch, and Turkish. 
 In our own day it has been translated by Dr. Robert Young into Hebrew, 
 Syriac, Samaritan, Greek, Latin, French, Spanish, Portuguese, Italian, 
 German, Dutch, and Gaelic, and into Hebrew and Syriac by Rev. H. S. 
 M'Kee. The American missionaries at Beyrout have translated it into 
 Arabic, and the late Rev. William Charteris of Smyrna translated it into 
 modern Greek. The Catechisms are generally printed in editions of the 
 Confession of Faith, and the separate editions of them during the past 
 two centuries in Britain and America are almost innumerable. 
 
 EXPOSITIONS OF THE CATECHISMS. 
 
 {Also from ^' Creeds of Christendom,''^ with additions.) 
 
 John Wallis, D.D., Professor at Oxford (b. 1616, d. 1703) : A brief and 
 easie explanation of the Shorter Catechism, presented by the Assembly of 
 Divines at Westminster to both Houses of Parliament, and by them 
 approved. Wherein the meanest capacities may in a speedy and easie 
 way be brought to understand the Principles of Religion. In imitation 
 of the Catechism, formerly published by Mr. Herbert Palmer, B.D., 
 and late Master of Queen's CoUedge. London, 1657. 10th edition, 
 Dublin, 1702. 
 
 Joseph Alleine {b.l633, d. 1668) : A most familiar explanation of the 
 Assemblies Shorter Catechism, London. 
 
 Thomas Lye (Minister in London, d. 1684): An explanation of the 
 Shorter Catechism. London, 1676. 
 
 Hugh Binning (d. 1653, Professor of Moral Philosophy, Glasgow) : 
 The common principles of the Christian religion. . . . A practical cate- 
 chism, 1671. 
 
 Thomas Vincent (Minister in London, d. 1671) : An explanation of 
 the Assemhbfs Shorter Catechism. London, 1708 ; Edinburgh, 1799 ; 
 Presbyterian Board of Publication, Philadelphia. 
 
 Thomas Watson (Minister in London, d. 1690): A hocly of practical 
 
 divinity, consisting of above 176 sermons on the Shorter Catechism. 5th 
 
 1 edition, Glasgow, 1797 ; London, 1807 ; Glasgow, 1838 ; New York, 1836. 
 
 John Flavel (b. 1627, d. 1691) : Exposition of the Catechism, 1692. 
 
 , In his Whole Works, 2 vols, fol., 1701, 7th edition, Edinburgh, 1762 ; and 
 
 j in 6 vols., London, 1820. 
 
 I Thomas Doolittle (d. 1707): A complete Body of Divinity . London, 1723. 
 1 Thomas Ridgley (b. 1667, d. 1734): A Body of Divinity. . . . Being 
 i the substance of Lectures on the Assembly's Larger Catechism. London, 
 
 I / 
 
Ixxiv EXPOSITIONS OF THE CATECHISMS. 
 
 1731-33, 2 vols. fol. ; an edition in 4 vols. 8vo, 1814 ; Edinburgh, 1845, 
 2 vols. 8vo, New York, 1855. 
 
 Samuel Willard (b. 1640, d. 1707) : A Body of Divinity in 250 lectures 
 on the Assembly's Catechism. 1 vol. fol., Boston, 1726. 
 
 Thomas Boston (Minister of Ettrick, b. 1676, d. 1732) : Illustration of 
 the Doctrines of the Christian Religion upon the plan of the Shorter 
 Catechism. 
 
 John Willison (Minister of Dundee from 1718 to 1750) : An example 
 of plain catechising upon the Assembly's Shorter Catechism. Edinburgh, 
 1737; 2d edition, Glasgow, 1764. 
 
 Fisher's Catechism : The Westminster Assembly's Shorter Catechism 
 explained, by way of- question and answer. By some Ministers of the 
 Oosjoel. The authors are Ealpli Erskine ((i. 1752) ; Ebenezer Erskine 
 (d. 1754) ; and James Fisher (d. Sept. 28, 1775, Secession Minister at 
 Greyfriars, Glasgow). Fisher prepared the second part alone, and issued 
 the third edition, Glasgow, 1753. Hence the whole work is called by 
 his name. 14th edition, Edinburgh, 1800 ; 17tli edition, Glasgow, 1813 ; 
 also by the Board of Publication, Philadelphia. 
 
 James Fisher : The Shorter Catechism in verse. 
 
 John Brown (Minister at Haddington from 1751 to 1787) : Easy 
 explicatioji of the Assembly's Shorter Catechism. 8tli edition, Edinburgh, 
 1812 ; 9th edition, Montrose, 1822. 
 
 James Gall : Key to the Shorter Catechism. Edinburgh. 
 
 Henry Belfrage, (d. 1835) : A practical exposition of the Assembly's 
 Shorter Catechism, exhibiting a system of theology in a popular form. 
 Edinburgh, 2d edition, 1834, 2 vols. 
 
 Alex. Mair (d. 1751) : A brief explication of the Assembly's Shorter 
 Catechism. New edition, Montrose, 1837. 
 
 Alex. Smith Paterson : A concise system of theology : being the Shorter 
 Catechism analysed and explained. Edinburgh, 1841 ; 2d edition, 1844. 
 
 Eliza Smith : Chaptei's on the Shorter Catechism. Edinburgh. 
 
 Ashbel Green, D.D. (President of Princeton College from 1812 to 
 1822 ; d. 1848) : Lectures on the Shorter Catechism. Philadelphia, 1841, 
 2 vols., Presbyterian Board of Publication. 
 
 Jonathan Cross : Illustrations of the Shorter Catechism. Proof-texts, 
 exposition, and anecdotes. 2 vols. 18mo. Presbyterian Board of Publica- 
 tion. 
 
 Edwin Hall, D.D. : The Shorter Catechism of the Westminster Assembly, 
 with Analysis and Scripture proofs. Presbyterian Board of Publication, 
 
 James R. Boyd, D.D. : The Westminster Shorter Catechism ; with 
 analysis, proofs, explanations, and illustrative anecdotes. 18mo. Pres- 
 byterian Board of Publication. 
 
 The Belief onte series of Tracts on the answers to the Shorter Catechism, 
 written by numerous Presbyterian ministers, and edited by the Rev. 
 Wm. T. Wylie, Belief onte. Pa., 1875. 
 
 The Shorter Catechism,, by Rev. Alex. Whyte, D.D., Free St. George's 
 Church, Edinburgh, being one of Clark's series of Bible Handbooks. 
 
 I 
 
LIST OF CATECHISMS. IxxV 
 
 LIST OF CATECHISMS EXAMINED BY ME IX 
 
 VARIOUS LIBRARIES. 
 
 IN LIBRARY OF BRITISH MUSEUM. 
 
 A short Catechism, containing the principles of religion, very profitable 
 for all sorts of people — the Four-and-thirtieth Impression. London, 1653 
 (Ball's Smaller Catechism). 
 
 A short Treatise containing all the principal grounds of Christian 
 religion, ver}^ profitable for all men, especially for all householders, by 
 way of questions and answers, etc. — the Seventh ImjJression. London, 
 1629 (Ball's Larger Catechism). Exposition not broken up into questions. 
 
 Same Treatise — Tenth Imjyression. London, 1635. Exposition still 
 without subordinate questions. 
 
 Same Treatise — Thirteenth Impression. London, 1650. After the 
 original title follow the words : "Whereunto were added several questions 
 by the Rev. author's own pen to clear the exposition, as you may 
 perceive by the epistle to the reader." This epistle, by his friend Ashe, 
 further informs us that "the questions which the Rev. author with his 
 own pen put into the margin of the Book, to clear the exposition for the 
 benefit of some private friends, are now, upon the request of many, both 
 ministers and others (who have experienced the profit hereof), published 
 for more common use. The Catechism as now printed remains the self- 
 same for substance, without addition or diminution, and there is no more 
 chauge in the phrase of words than necessity compelled, that there might 
 be an harmonious suitableness betwixt the questions and answers." Mr. 
 Thomas Langley is mentioned as being one of them " who concurred at 
 least with the worthy author in the first publishing of this Catechism." 
 
 Same Treatise — Fourteenth Impression. London, 1670. 
 
 An abridgment and modification of Ball's Shorter Catechism appears 
 to have been published in 1659, a copy of which is to be found in 
 E. 1845. 
 
 A Briefe Catecheticall Exposition of Christian Doctrine, divided into 
 foure Catechismes, Comprizing the doctrine of the I. Two Sacraments, 
 II. Lord's Prayer, III. Ten Commandments, IV. and theCreed. London, 
 1633. A later edition [A Short Catechisme for the Simpler Sort, by Thos. 
 Gattaker, B.D. London, 1624. Press-mark, 4474 bb. 33), has the name 
 of Dr. Twisse. 
 
 An endeavour of making the principles of Christian Religion, viz., 
 The Creed, the Ten Commandments, the Lord's Prayer, and the Sacra- 
 ments, plain and easie, etc. etc., printed by Roger Daniel, printer to the 
 University of Cambridge, 1640. 
 
 This is the first edition of Palmer's Catechism, but does not bear the 
 author's name. The copy in the British Museum purports to have been 
 gifted by Sir Peter Wentworth to Elizabeth Hancocke. 
 
Ixxvi LIST OF CATECHISMS. 
 
 The Humble Advice of the Assembly of Divines now by authority 
 of Parliament sitting at Westminster, concerning — I. A Confession of 
 Faith, II. A Larger Catechism, III. A Shorter Catechism, presented by 
 them lately to both Houses of Parliament. Printed at London, and re- 
 printed at Edinbrough, mdcxlviii. E. 417. 
 
 The Grounds and Principles of Religion, contained in a Shorter 
 Catechism (according to the advice of the Assembly of Divines sitting at 
 Westminster), to be used throughout the Kingdom of England and 
 Dominion of Wales. London. Printed in the year 1678, -^-O^ C. 
 
 Another edition with same title bears date 1705, another 1707. 
 
 A Christian Exercise, containing an easie entrance into the principles 
 of Peligion, and the chiefest points of our Salvation in Christ, with a 
 direction for all Christians unto the service of God, by W. Home. 
 London. 
 
 The Demands of Holy Scripture, with answeres to the same, etc., made 
 by T. Becon. London, 1517. 
 
 The Catechisme, etc., newly translated out of Latin and Dutch 
 (Heidelberg Catechism). London, 1578. 
 
 A Catechisme and plain instruction for children which prepare them- 
 selves to communicate in the Holy Supper, yielding therein openly a 
 reason of their faith according to the order of the French Church at 
 London. Written in French by Monsieur Fountaine, minister of the 
 same church there, and lately translated into English by T. W. London^ 
 1579. It has at the end an "Advertisement we are accustomed to give 
 the Saturday going before the Supper at the prayers, to the end that 
 every one may prepare himself as he ought to the worthy communicating 
 and partaking thereof." 
 
 The Foundation of Christian Religion, gathered into six Principles. 
 And it is to be learned of ignorant people that they may be fit to heare 
 sermons with profit, and receive the Lord's Supper with comfort. Psalm 
 119. 30. London, 1595. One of the earliest editions of Perkins' Cate- 
 chism, whose name is signed at end of Preface. 
 
 The Good Old Way, or Perkins' improved, in a plain exposition and 
 sound application of those depths of divinity briefly comprised in his six 
 principles by that late painfull and faithfull minister of the gospel, 
 Charles Broxolme in Darbyshire. London, 1653. 
 
 A Learned and Excellent Treatise containing all the principal grounds 
 of Christian Religion, set down by way of conference in a most plain and 
 familiar manner. Written first in French by Master Mathew Virell, after 
 translated into Latin, and now turned into English for the use of our 
 countrymen. The second impression, corrected and amended. London, 
 1594. 
 
 The Principles or the Patterne of Wholesome Words, containing a 
 collection of such truths as are of necessity to be believed unto salvation, 
 separated out of the body of all theologie made evident by infallible and 
 plaine proofes of Scriptures, and withall the several uses such principles 
 should be put to are abundantly showed. A project much desired, and 
 
LIST OF CATECHISMS. Ixxvii 
 
 of singular use for all sorts of Christians, by N. Byfield, Preacher of God's 
 Word at Isleworth in Middlesex. The fifth edition, corrected and 
 amended. London, 1634. Sixth edition, 1637. 
 
 The Summe of the Principles, or A Collection of those Principles of 
 Religion which are set down in the little treatise called the Principles or 
 Patterne of wholesome words, where they are at large explained, proved, 
 and applied. London, 1634. This is generally printed with the other. 
 
 Its introductory address to the Christian reader is signed Adoniram 
 Byjidd. The treatise consists of twenty-three sections : 1, of the 
 Scriptures ; 2, of God ; 3, of Creation ; 4, of Providence ; 5, of Man 
 in the state of innocency ; 6, of Man in the state of corruption, and of 
 his fall ; 7, of Sinne ; 8, of the Punishment of Sinne ; 9, of Man in 
 the state of grace and election ; 10, of Redemption in Christ and of His 
 person ; 11, of the Human IS'ature of Christ ; 12, of Christ the Mediator; 
 13, of the Prophetical Office of Christ ; 14, of His Priestly Office, and of 
 His obedience to the law; 15, of the Expiation of Sinne; 16, of the 
 Intercession of Christ; 17, of the Kingly Office of Christ; 18, of the 
 Church ; 19, of Justification ; 20, of Sanctitication ; 21, of Man in his 
 Estate of Glory and of his resurrection ; 22, of the Last Judgment ; 
 23, of the glory of Heaven. In plan it resembles first part of Catechism. 
 
 The Plaine Man's Pathway to Heaven, wherein every man may clearly 
 see whether he shall be saved or damned, set forth dialoguewise for the 
 better understanding of the simi)le, by Arth. Dent, Preacher of the Word 
 of God at South Shooberry, Essex. The eighteenth impression, corrected 
 and amended, with a table of all the principal matters, and three prayers 
 necessary to be used in private families. London, 1622. 
 
 A Pastime for Parents, or a Recreation to pass away the time, con- 
 taining the most principall grounds of Christian Religion, by Arthur 
 Dent, Preacher of the word of God at South Shooberry in Essex. 
 London, 1609. 
 
 1. The Principles of Christian Religion summarily set down according 
 to the Word of God together with a brief epittomie of the bodie of 
 divinitie, by James Ussher, Bishop of Armagh. Jjondon, 1645. 
 
 2. A Briefe Methode of Christian Religion with more particular de- 
 claration of some particular heads of doctrine which for more plainnesse 
 sake were shortly touched in the former Summe, bj' James Ussher, Bishop 
 of Armagh. London, 1646. 
 
 A Patterne of -Catechisticall Doctrine wherein many profitable ques- 
 tions touching Christian Religion are handled, and the whole Decalogue 
 succinctly and judiciously expounded, with additions. London, 1641. 
 Generally attributed to Bishop Andrewes, but an old hand in manuscript 
 in the British Museum copy attributes it to Ussher. 
 
 E. 1185. The Two Covenants from Sinai and Sion drawn up catecheti- 
 cally and plainly. Together with a brief appendix directed about the use 
 of the New Covenant in a practical way. Published for the benefit 
 especially of the inhabitants of Easthara by Samuel Slater. London, 
 1644. The other catechisms in the volume are given on p. Ixxxi. 
 
Ixxviii LIST OF CATECHISMS. 
 
 A Practical Catechism, of purpose framed for the help of such as desire 
 to enjoy more sweet and intimate soul commumion with Christ in that 
 sacred ordinance of his own Supper, by Samuel Austin, an unworthy 
 minister of Jesus Christ. London, 1647. 
 
 A Short Catechisme, being a brief instruction of the ignorant before 
 the receiving of the Sacrament of the Lord's Supper by Mr. Obadiah 
 Sedgwick. London. 
 
 The Grounds of Divinitie plainly discovering the mysteries of 
 Christian Religion, propounded in questions and answers substantially 
 proved by Scriptures expounded faithfully according to the writings 
 of the best Divines, and evidently applied by profitable uses, corrected 
 and enlarged by Elnathan Parr, Minister of the Word. Eighth edition. 
 London, 1636. 
 
 A Briefe Methode of Catechising wherein are handled those foure 
 points, etc. The same points are also contracted, and a form of 
 examining communicants added. The sixteenth edition penned and 
 amended by the author. London, 1610. 
 
 A Book of Christian Questions and Answeres, wherein are set forth 
 the chiefe points of Christian Religion, a worke right necessarie and 
 profitable for all such as shall have to deale with the captious quarrel- 
 lings of the wrangling adversaries of God's trueth. London, anno 1581. 
 Appended to the Catechism is the "Ladder to Thrifte," some steps of 
 which are : — 
 
 1. To take thy calling thankfullj?- and shunne the path to beggery. 
 
 2. To grudge in youth no drudgerie to come by knowledge perfectly. 
 28. To bear thy crosses patiently for worldly things are slippery. 
 
 31. To pray to God continually to aid thee 'gainst thine enemie. 
 
 32. To spend the Sabbath holily and help the poore in miserie, etc. 
 These be the steppes unfeinedly to climbe to thrifte by husbandrie. 
 
 A Briefe Catechisme so necessary and easie to be learned even by the 
 simple sort that whosoever cannot or wall not attaine to the same is no!^ 
 to be accounted a good Christian, much lesse to be admitted to the Supper 
 of the Lorde. London, 1582. 
 
 Briefe Principles of Religion for the exercise of youth, done by 
 Christopher Watson. London, 1581. 
 
 A Little Catechism, that is to say, a short instruction touching 
 Christian Religion, set forth by Theodoras Beza, Minister of the Church 
 of God at Geneva. It is said at the end to have been imprinted at 
 London by Hugh Singleton, dwelling at Creed Lane, at the Sign of Gylden 
 Tunn nere unto Ludgate cum privileglo Anno 1578. Another edition 
 in 1579. 
 
 A Preparation unto the waie of lyfe with a direction unto the right 
 use of the Lorde's Supper, gathered by William Hopkinson, Preacher of 
 the Word of God. Imprinted at London, 1583. 
 
 A Catechisme with a prayer annexed meete for all Christian families. 
 Imprinted at London by Ch. B. for H; S. 
 
 A Catechisme containing the summe of Christian Religion, giving a 
 
LIST OF CATECHISMS. Ixxix 
 
 most excellent light to all those that seek the pathway to salvation. 
 Newlie set forth by G. G. (George Gyffard), Preacher of God's Word at 
 Maiden, Essex. London, 1583. 
 
 A Short Catechisme for Householders with prayers to the same 
 adjoyning. Hereunto are added under the answer unto every question 
 the proofs of the Scripture for every point of said Catechisme, gathered 
 by John Stockwood, Schoolmaster of Tunbridge. London, 1583. 
 
 Short Questions and Answeares, etc., Dawson. London, 1584. Its 
 first question and answer are " Wherefore hath God made, sanctified, and 
 preserved you? A. To seek his glory, Romans xi. 30." 
 
 Certain Short Questions and Answeres, very profitable and necessary 
 for all young children, and such as are desirous to be instructed in the 
 principles of the Christian Faithe. Imprinted at London, 1584. 
 
 An Abridgment of the former treatise for the help of such as are 
 desirous "to learn by heart the chief principles of Christian Religion." 
 
 Certaine Necessarie Instructions meet to be taught the yonger sort 
 before they come to be partakers of the Holy Communion. To this is 
 appended Certaine Articles very necessarie to be knowen of all yong 
 schoUers of Christe's School. The first is, " that the end of our creation 
 is to glorify God." 
 
 The Ground of Christianity, composed in a dialogue between Paul and 
 Titus, containing all the principall poyntes of our Salvation in Christ. 
 London, 1584. The first question and answer are, " What is the chief est 
 duety of a Christian man in this life? The chiefest duety of man, 
 and not of man onely, but of all the creatures in the world in their 
 nature, is to set forth the glory of God." 
 
 A Short Summe of the whole Catechism, wherein the question is pro- 
 pounded and answered in few words for the greater ease of the common 
 people and children. London, Waldegrave, 1584. (Second Edition of 
 Craig's Catechism. The first was printed in 1581.) 
 
 A Brief and Short Catechism, necessary for all them that would be 
 Christians indeed to be able to understand and answer to. The preface 
 to the reader is signed by Thomas Sparks. To the question, " To what 
 end hath he made man ? " the answer is returned, '* To the setting forth 
 of his own glorie, and that man should serve him." 
 
 A Short and Fruitfull Treatise of the benefit and necessitie of cate- 
 chising, that is, of instructing the youth and ignorant persons in the 
 principles and grounds of Christian Religion. Hereunto is added, at the 
 latter end of the preface, a brief method of catechising, etc., gathered, 
 corrected, and now once again augmented by R. C. (Cawdrey). London, 
 1604. The following is appended : — 
 
 " Seven Observations which every Christian ought to labour to have 
 the reverent preparation of themselves to the reading and hearing of in 
 the Word of God, by R. C. 1. Wisdome to understand it, James i. 5 ; 
 1 Kings iii. 9 ; 2 Chron. i. 10. 2. Diligence to continue, 2 Tim. 
 iii. 14; 1 Tim. iv. 16; John viii. 31, 32. 3. Preparation for the 
 manner of reading, Eccles. iv. 17. 4. Meditation and conference for 
 
IXXX LIST OF CATECHISMS. 
 
 the better keeping of the matter, Deut. vi, 6, 7, etc. 5. Faith to 
 believe it, Heb. iv. 2 ; Jude ver. 20, 21. 6. Obedience to practise it, 
 1 Sam. XV. 22, 23 ; Jer. vii. 23. 7. Prayer for a blessing upon it, 
 Matt. xxi. 22 ; Mark xi. 24 ; James i. 5." 
 
 The English Catechisme explained, or a Commentarie on the Short 
 Catechisme, set forth in the Book of Common Prayer, wherein divers 
 necessary questions touching Christian faith are inserted, modern con- 
 troversies handled, doubts resolved, and many cases of conscience cleared. 
 Profitable for ministers in their churches, for schoolmasters in their 
 schooles, and for householders in their families, whereunto is added an 
 antidote against Poperie, by John Mayer, D.D., 4tli edition. London^ 
 1630. 
 
 E. 1186. — 1. The Soldiers' Catechism, for soldiers of the Parliament's 
 Army, teaching them their calling was lawful, and they should be 
 Christian as well as courageous soldiers. 
 
 2. A Catechisme for children in yeares and children in understanding, 
 chiefly intended for their instruction in the family. London, 1644. 
 
 3. The Kernell of Christianity, etc., by Mr. Francis Peck, Pastor at 
 Hartford. London, 1644. 
 
 4. The New Catechism according to the form of the Kirk of Scotland, 
 etc., as reprinted in Pt. ii. 
 
 5. The Independent's Catechism, by John Bernard, philo-presbyter. 
 London, 1645. 
 
 6. The Parliament's Rules and Directions concerning Sacramental 
 Knowledge, etc., as reprinted in Pt. i. 
 
 7. The Cavalier's Catechism and Confession of his Faith. London^ 
 1646-7. 
 
 8. A New Catechism commanded to be set forth for the instruction of 
 all those who still affect a reading ministry and the Common Prayer. 
 London, 1646-7. 
 
 9. Milk for Babes drawn out of the breasts of both Testaments, 
 chiefly for the spiritual nourishment of Boston babes in either England ; 
 but may be of like use for any children, by John Cotton, B.D., and 
 Teacher of the Church of Boston, New England. London, 1646. 
 
 10. A Short Catechism, holding forth and explaining the first prin- 
 ciples of the Oracles of God. London, 1646. Seems to follow the Six 
 Principle!^ of Perhins, but shortens both questions and answers. 
 
 11. Children's Bread, or a Briefe Forme of Christian Doctrine neces- 
 sarie for the instruction of such as are ignorant, and for the edification 
 of such as have attained some measure of knowledge, by Tho. Wool- 
 fall, Minister of the Gospel, and Pastor of Staunton, in Northumber- 
 land. London, 1646. 
 
 12. A Catechism of several heads of Christian Religion, etc., by 
 Dorothy Burch, Stroud, Kent. London, 1646. 
 
 13. A Short Catechism for examination of Communicants, etc. Like 
 No. 6, modelled on Parliament's Ordinance. London, 1646. 
 
 14. Parliament's New and Perfect Catechism, fit and necessary to be 
 
LIST OF CATECHISMS. Ixxxi 
 
 known and practised by every old Christian and loyal subject. 1647. 
 Political aud Satirical. 
 
 15. Another edition of Cotton's Catechism, No. 9. London, 1648. 
 
 E. 1185. — 1. A New Catechisme, etc., written by William Good, 
 Minister at Denton in Norfolk (one of the added members of the 
 Westmiuster Assembly). London, 1644. Like Larger Catechism, ex- 
 plains what communicant must do before receiving the Communion, 
 what after he has received, and what at the time of receiving. 
 
 2. A Short Catechisme composed according to the rules and directions 
 of the Parliament, etc., by J. B., Minister at Bradford in Somerset. 
 
 [For No. 3 see \y. Ixxvii.] 
 
 4. A Short Catechisme for the instruction of the inhabitants of S. M., 
 for the better preparation for the Sacrament of the Lord's Supper. 
 London, 1645. 
 
 5. Soldiers' Catechism. 
 
 6. Another copy of Good's New Catechisme. 
 
 7. A Catechism for the Times, 
 
 8. The Anabaptist's Catechism. 
 
 9. 10, 11. Catechisms founded on the Rules and Directions contained 
 in the Ordinance of Parliament. No. 9 contains the following questions 
 aud answers : — Q. " What is faith t A. K grace whereby we receive 
 Christ as our perfect Saviour, and rest upon him alone for salvation. 
 Q. What is the special use of Baptism ? -4. To ingraft us into 
 Christ." Q. What is the special use of the Lord's Supper ? A. 1. To 
 make us remember Christ's death ; 2. To make us grow in grace." 
 
 The Worthy Communicant, whereunto is added a Dialogue between a 
 Minister and a priv^ate Christian, by Jeremiah Dyke. London, 1645. 
 
 Christianse Catecheseos, Sciographia, etc. Autore Reverendo et Claris- 
 simo viro D. Gulielmo Amesio, S.S.T, Doctore, etc, Amstelodami, 1635. 
 
 A HeliJe to True Happiness, or a briefe and learned exposition of the 
 maine and fundamentall points of Christian Religion, by Mr. Paul 
 Bayne. London, 1618. (My copy of this treatise bears the autograph 
 of Jeremiah Burro wes.) 
 
 '2.Toi.x,^i(,)(TLs eloquiorum Dei sive Methodus Religionis Christianse, by 
 John Adamson, Principal of University of Edinburgh, jEdbiburgh, 1637. 
 
 A Catechism of Christian Religion . . . for the use of the Kirke of 
 Edinburgh. Edinburgh, 1615. Translation of Heidelberg Catechism, 
 appended to Hart's Psalm-book, 
 
 The Key of Saving Knowledge, wherein the Principles of Christian 
 Religion are unfolded, by George Walker, B.D. London, 1641. 
 
 IN LIBRARY OF QUEENS' COLLEGE, CAMBRIDGE. 
 
 The Doctrine of the Bible, or Rules of Discipline breafly gathered 
 through the whole course of Scrijjture, by way of questions and answers, 
 newly corrected and amended. London, Brewster and Reid, 1633. 
 
 A Brieviate of Saving Knowledge, or the Principles of Christian 
 
Ixxxii LIST OF CATECHISMS. 
 
 Heligion methodically digested into short questions and answers, pur- 
 posely composed and published for the use and benefit of such as have 
 good desires but weak memories, by J. B. (John Brinsley). London, 
 1643. 
 
 A Short Catechisme necessary to be learned by all such as come to the 
 Holy Communion, according to the late Ordinance of Parliament. . . . 
 Humbly commended by the author for uniformity's sake to all the 
 Churches of England, by J. Mayer, D.D. London, 1646. 
 
 A Short Sum of Christianity, delivered by way of Catechism by that 
 Rev. and famous divine, William Whitaker, Dr. in Divinity. London, 
 1630. It contains the following questions and answers : — Q. What is 
 the only thing whereunto all our endeavours ought to be directed ? 
 A. To seek everlasting felicity or salvation in this life, that we may 
 fully enjoy it in the life to come. Q. What is salvation? A. Perfect 
 hapi^iness of soul and body for ever. Q. How may we know wherein 
 this consists ? A. By the Scriptures. Q. What be the Scriptures? A. 
 The writings of the apostles and prophets inspired of God, containing 
 a rule of life, to be used of all men, whereby they may be made wise 
 unto salvation. . . . Q. What of God as he is in himself ? A. That he 
 is a spirit, infinite, eternal, present everywhere, knowing all things, 
 most just, most merciful, omnipotent." Whitaker had the very highest 
 reputation as a learned and orthodox theologian. In early life he had 
 translated Nowell's Catechism into Greek, and if his own Catechism 
 was not jmblished till 1630, in all probability it circulated about Cam- 
 bridge either in MS. or privately printed at a considerably earlier date, 
 and may have led Perkins, Preston, Tuckney, and others, when College 
 tutors, to draw up similar manuals. 
 
 IN LIBRARY OF EMMANUEL COLLEGE, CAMBRIDGE. 
 
 A Short Catechism for householders with prayers to the same adjoining, 
 by W. Jaggard. 1620. 
 
 The Foundations of Christian Religion gathered into six principles, etc. 
 Perkins, London, 1618. 
 
 A Brief Method of Catechising, etc., by St. Egerton. The 31st edition, 
 newly perused and amended by the author. London, 1621. 
 
 A Short and Brief e Summe of Saving Knowledge, etc., by A[lexander] 
 R[ichardson]. Jjondon, 1621. 
 
 Milke for Babes, or a North Countrey Catechisme, made plain and 
 easie to the capacity of the simplest, with household prayers for families 
 and graces for children. The 4th impression, corrected and enlarged by 
 the author, William Crashaw, B.D. , and Preacher of the Word of God at 
 Wliitechapell. London, 1622. 
 
 Short Questions and Answeares, etc. London, Dawson, 1581, and again, 
 1622. 
 
LIST OF CATECHISMS. Ixxxiii 
 
 The Tree of Good and Evil, or a profitable and familiar exposition of 
 the Commandments, by Thomas Granger, Preacher of God's Word. 
 London, 1616. 
 
 An edition of Ball's Short Catechism bearing the date 1616. 
 
 A Brief Summe of Christian Religion, or of things most necessary for 
 a Christian's knowledge, practice, and comfort ; composed by Thomas 
 Greaves, a Minister of the Gospel, " Simplex breve plenum ut simplicitas 
 aiidientium consulat rusticitati, brevitas memorise, plenitudo doctrinas." 
 Augustinus, London, 1656. 
 
 3. A Pastime for Parents, etc., by Arthur Dent, etc. London, 1609. 
 
 Short Grounds of Catechism, by W. Ward of Guysborough, Yorkshire. 
 Cambridge, 1627. 
 
 This Library also contains copies of Wilkinson's Catechisme, 3d edition, 
 and of Horn's Brief Instructions for Children. London, 1654. 
 
 IN UNIVERSITY LIBRARY, CAMBRIDGE. 
 
 A Practical Catechism, or a view of those principall truths of the 
 AVord which most directly tend to life and godliness, the 2d edition 
 enlarged, by D. R., B.D. London, 1633. 
 
 This Library contains also copies of Jaggard's Short Catechism for 
 Householders, 1614 ; and of Egerton's Brief Method of Catechising, 
 22d edition, 1615 ; and of Short Questions and Answeares. Dawson, 
 London, 1614. 
 
 IN TRINITY COLLEGE LIBRARY, CAMBRIDGE. 
 
 A Cathechisme conteining the summe of Christian Religion, giving a 
 most excellent light to all those that seek to enter the pathway to salva- 
 tion, newly set forth by G. G. (George Gyffard). London, 1583. 
 
 A Fourme of Catechising in True Religion, consisting in questions and 
 answers with observations thereon for the further declaration and use of 
 the same. Dawson & Bishop, 1581. At the end of the dedication is 
 the name of W. Wood at Middleton Cheinay. 
 
 Certayne Short Questions and Answeres very profitable and necessary 
 for yong children and such as are desirous to be instructed in the 
 principles of the Christian Fayth. Middleton and Man, 1580. 
 
 A Shorte and FruitfuU Treatise of the profite and necessitie of 
 catechising, that is, of instructing the youth and ignorant persons in the 
 principles and grounds of Christian Religion, by Robert Caudrey, one of 
 the ministers and preachers of the Word of God in the County of Rutland. 
 London, 1580. At the end of Caudrey's Treatise is a copy of the 
 injunction of the High Commissioners, headed by Grindal, Archbishop of 
 Canterbury, and bearing the date of 1576, "that no youth be admitted 
 to the Lord's table, or to be married, or to be godfather or godmother 
 for any child except they can answer the Little Catechism with additions.^' 
 
Ixxxiv LIST OF CATECHISMS. 
 
 A Brief aud Short Catechisme necessarie for all them that would be 
 Christians indeed to be able to understand and to answer unto. Newberie, 
 London. The address to the Christian reader is signed by Tho. Sparke. 
 
 The Cathechisme or Manner how to instruct and teach children and 
 others in the Christian faith, etc., newly translated out of Latin and 
 Dutch into English (Heidelberg Catechism). London, 1578. 
 
 A Fruitfull Treatise of Baptisme and the Lord's Sui)per : of the use 
 and effect of them ; of the worthie and unworthie receivers of the same 
 supper ; very necessarie for all such as are to be admitted to the Lorde's 
 table. Wogran, London. 
 
 This Library also contains copies of Gee's Grounds of Christianity, and 
 of Craig's Short Sum of Whole Catechism. All the foregoing are included 
 in the volume bearing the press-mark C 5.25. In C 24.20 there is a 
 Short Catechisme, holding forth and explaining the first principles of the 
 oracles of God, apparently founded on that of Perkins, and bearing the 
 date of 1646. 
 
 IN THE BODLEIAN LIBRARY, OXFORD. 
 
 S. 302, S. Molineux — contains the following catechisms : — 
 
 1. Bernard's Catechism. London, 1632. 
 
 2. The Necessity and Antiquity of Catechising, by J. F. London, 1617. 
 
 3. The Principles of the true Christian Religion briefly selected out of 
 manie good bookes. First reade and then judge. London, 1590. The 
 preface is signed by Switherne Buttertield. The treatise expounds the 
 Creed, Ten Commandments, Lord's Prayer, and Sacraments, but not in 
 the form of question and answer. 
 
 4. A Short and plain Tractate of the Lord's Supper grounded upon 1 
 Corinthians xi. 23, by William More, Minister of God's Word. London^ 
 1645. 
 
 5. A Brief Dialogue concerning preparation for the worthy receiving of 
 the Lord's Supper, taken for the most part out of the sermons of 
 Dodd and Cleaver touching that subject. London, 1633. 
 
 6. Maine's Catechism Abridged, or the ABC enlarged, with many 
 necessary questions fitted into it for the benefit of all that desire to teach 
 or learn it effectually, etc. 7tli edition. London, 1639, 
 
 7. A Pill to purge out Popery, etc. London, 1624. 
 
 8. Contemplations for the institution of children in the Christian 
 Religion, collected and published by John Carpenter. 
 
 9. A Short Catechism, very necessary for the plain understanding of 
 the principal points of Christian Religion meet to be practised of all 
 Christians before they be admitted to the Lord's Supper. Richard Cox, 
 London, 1620. 
 
 10. A Short Catechism for householders. London, 1624. 
 
 This catechism begins : Q. What should be the chief desire and 
 endeavour of every Christian in this life? A. To seek the glory of God 
 
LIST OF CATECHISMS. Ixxxv 
 
 and to obtain happiness and salvation of his own soul. Q, How may we 
 obtain that? A. By keeping covenant with God, etc. 
 
 11. A Brief and necessary Catechism concerning the principall points 
 of Christian Religion, written for the good of all such as seek after Con- 
 solation in Christ, by R. C. London, 1602. 
 
 12. A Brief Catechism of Christian Religion compressed into a short 
 volume containing in it four little books : the lirst treateth of Sacraments 
 in general, the second of Baptism, the third of Circumcision, the fourth 
 of the Lord's Supper, collected out of divers places of Scripture, very 
 necessary for all that desire to know the sacraments and the benefits that 
 we receive by them. London, 1581. 
 
 Th. Sc. 17. BS. — 1. The Rules and Directions of the Ordinance of 
 Parliament concerning suspension from the Lord's Supper in case of 
 ignorance, resolved into a Short Catechism. London, 1648. 
 
 2. A Scripture Catechism, very useful in these times for advancing 
 truth, suppressing error, settling present controversies, vindicating the 
 Covenanted Reformation. London, 1646. 
 
 3. Scripture Security for Conscience, reconciling the safety of truth 
 with the safety of persons by an honest counterplot to keep off the 
 execution of an expected Ordinance. It is a defence of the Ordinance 
 against heresies and blasphemies, turning its provisions into a Catechism, 
 and backing them with Scripture. 
 
 4. Children's Bread, or A Brief Form of Christian Doctrine, necessary 
 for the instruction of such as are ignorant, and for the edification of such 
 as have attained some measure of knowledge, by Tho. Woolfall, Staunton, 
 Northumberland. London, 1646. 
 
 5. A Catechisme in brief questions and answers, containing such 
 things as are to be known or had by all such as would partake of the 
 Sacrament of the Lord's Supper with comfort, by John Geree, sometime 
 minister of the Word in Tewxbury, now pastor of St. Faith's. London, 
 1647. 
 
 6. A Catechism for Children in years, and children in understanding, 
 etc. the second impression, by J. S. of Tenby. London, 1650. 
 
 7. The Principles of the Doctrine of Christ unfolded in two short 
 Catechisms, etc., for the use of the congregation of Fordham in Essex, by 
 John Owen, pastor thereof. 1645. 
 
 8. The Chief Grounds of Christian Religion set down by way of 
 catechising, etc., by Ezekiel Rogers. London, 1648. 
 
 9. The Enlargement of a former Catechism which contained in briefe 
 the grounds and principles of Christian Religion. That shewed what we 
 ought to believe, this upon what ground we ought so to believe, both 
 which are necessary in the faith of every Christian, gathered at the first 
 and since enlarged by D. V., etc. London, 1641. 
 
 10. A Catechism of Christians, to help them in the right understanding 
 of their Christian obligation by baptism, by Richard Hunt, M.A., some- 
 time Fellow of Emmanuel College in Cambridge. London, 1649. 
 
 11. Short Principles of Religion. London, 1644. 
 
Ixxxvi LIST OF CATECHISMS. 
 
 12. A Scripture Enquiry or help for the memory in duties of Piety, by 
 T. B[elke]. London, 1642. 
 
 13. The Main Points of Church Government and Discipline, etc., by 
 Chr[istopher] Love. London, 1649. 
 
 14. The Kernell of Christianity, containing a short yet full summe of 
 our Communion with Christ, by Fr. Peck, M.A. and pastor of Hartford. 
 London, 1646. 
 
 Sop. 270. Th. — 1. The Summe of Christian religion comprehended in 
 six principal questions, serving for the instruction of the simpler sort, 
 etc. London, 1617. 
 
 2. The Principles of Christian religion breefly set down in questions 
 and answers, very necessary and profitable for all persons before they be 
 admitted to the Lord's Supper, by William Attersol. London, 1635. 
 
 3. The Householder's help for domesticall discipline, or A familiar con- 
 ference of household instruction and correction tit for the godly govern- 
 ment of Christian families, dedicated to all religious householders, by 
 R. R., Minister of God's Word. London, 1615. 
 
 4. Directions for the worthy receiving of the Lord's Supper, with some 
 few questions to the same purpose, by Robert Jenison, B.D., at Newcastle- 
 upon-Tyne. London, 1624. 
 
 5. A Briefe Dialogue concerning preparation for the worthy receiving 
 of the Lord's Supper, etc. London, 1627. Earlier edition of Catechism 
 in S. 302. 
 
 6. Winter Evening's Communication with young novices in religion, or 
 Questions and Answers about certain chief grounds of Christian Religion, 
 wherein every answer rightly understood hath the force of an oracle of 
 God, by John Carter, preacher of God's Word. Cambridge, 1628. 
 
 7. A Catechism contayning a short exposition of the points in the 
 ordinary Catechism, etc. — being 2d edition of Wilkinson's Catechism. 
 London, 1624. 
 
 8. The Principal Grounds of Christian Religion briefly and plainly pro- 
 pounded — Byfield's Manual. London, 1625. 
 
 9. A Brief and Necessary Catechism, with a short instruction for all 
 that do receive the Holy Communion, by R. Jones. London. 
 
 10. A Catechisme composed according to the order of the Catechism of 
 the Common Prayer Booke, etc., by M. N[icholls], B.D., P.P. 2d edition. 
 London, 1631. 
 
 11. A Brief and Necessary Catechism concerning the principal points 
 of our Christian Religion, Written for the good of all such as seek after 
 consolation in Christ, by R. C, etc. London, 1602. 
 
 12. Certain Briefe Questions and Answers concerning the chief poynts 
 of Christian Religion gathered for the use of the young people of the 
 parish of S. Andrewes, Eastcheap, and may serve generally for all places, 
 by N. A. London. Along with various graces and prayers, it contains the 
 Confession adopted by Knox's congregation at Geneva. 
 
 13. A Briefe Exposition of the Principles of Christian Religion gathered 
 out of the Holy Scriptures for the benefit of all that are desirous to heare 
 
LIST OF CATECHISMS. Ixxxvii 
 
 sermons and to receive the Sacraments with comfort, by R. Webb. 
 London, 1617. 
 
 14. A Short Summe of the whole Catechism wherein the question is pro- 
 pounded and answered for the greater ease of the common people and 
 children of St. Saverie's (Saviour's) in Southwarke, first gathered by Mr. 
 Thomas Ratcliffe, Minister of God's Word in S. S. Southwarke. London, 
 1619. (The title is almost or altogether identical with that of Craig's 
 Catechism, Edinburgh, 1581.) 8° m. 188, contains Twisse, Palmer, 
 Bernard, Gouge, Ball, etc. 
 
 Art. Bs, besides Hieron's and Burton's Catechisms and Gardiner's 
 Confession and Catechism for Householders, contains also — 
 
 A Breefe Explanation of the Common Catechism distinguished into three 
 parts : 1, of the privileges ; 2, of the duties of a Christian ; 3, of the Holy 
 Sacraments, the pledges and bonds both of the one and the other, by R'^. 
 Allein, pastor of Ditchart in Somersetshire. 2d edition, London, 1631. 
 
 The Sweet Milke of Christian Doctrine in a plain and natural method 
 by question and answer for their better understanding for whom it is 
 chiefly written. London, 1617. The Epistle to the inhabitants and 
 people of Leigh, Essex, is signed by John Syme. The three first questions 
 and answers are similiar in purport to those in the Shorter Catechism. 
 
 Th. 8vo, C. 170. — The Elements of the Beginning of the Oracles of God 
 containing the whole grounds of Christian Religion in a Short Catechism 
 for yong children and a larger method of catechising, etc. London, 1619. 
 
 Th. 8vo, m. 56. Motives to Godly knowledge, with a brief instruction 
 very necessary to be learned and understood of every one before he be 
 admitted to partake of the Sacrament of the Lord's Supper, also a sweet 
 comfort for a Christian being tempted. London, 1613. 
 
 Spirituall Food and Physicke, viz., Milke for the yonger. Meat for the 
 stronger. The Substance of Divinity, And a pill to purge out Popery. The 
 4th edition, corrected and enlarged by the author, John Mico, preacher of 
 God's Word in Exeter. London, n.d. 
 
 IN LAMBETH LIBRARY, LONDON. 
 
 XpLaTiavio-fxov '2T0Lx^i(ocns, probably Whitaker's Greek translation of 
 Nowell's Catechism published in London by John Day, 1578. 
 
 The Humble Advice of the Assemblie of Divines now by authority of 
 Parliament sitting at Westminster concerning A Shorter Catechism with 
 the Poofs [sic) thereof out of the Scriptures presented by them lately to 
 both Houses of Parliament. John Streaton, London. 
 
 A Light from Christ leading unto Christ by the star of his word, or 
 A Divine Directory to self-examination, the better to prepare for a trial 
 and approbation of knowledge and their graces in such as by the ministej" 
 and elders are to be admitted into a Reformed Church Communion 
 to partake of soul-cherishing virtue from Christ at the Lord's table ; 
 profitable for persons and families in private, or congregations in public j 
 
Ixxxviii LIST OF CATECHISMS. 
 
 by Immanuel Bourne, M.A., of Asheover, in the County of Darby, 
 Preacher of the Gospel to the congregation of St. Sepulchre's Church, 
 London. The 2d edition, Wright, London^ 1647. This treatise contains 
 both a large and shorter Catechism. It defines God as " a spirit infinite 
 in all perfections," gives prominence to the Covenants, and defines faith 
 as " a special grace of God by which a man or woman is enabled to 
 receive Christ as he is held forth in the promise of the gospel and to rest 
 upon him alone for salvation." It enumerates as benefits bestowed by 
 Christ on his people : 1. Election; 2. Hedemption; 3. Effectual Vocation; 
 4. Free Justification ; 5. Sanctification ; 6. Adoption ; 7. Spirit's 
 presence and work. The Library also contains a copy of Alsted's Latin 
 Catechism, of date mdcxxii. 
 
 In K12.52, prefixed to Culverwell's Treatise of Faith, are Questions 
 and Answers upon a small tract written by Mr. Ezekiel Culverwell, 
 touching the way to a blessed state in this life. The following are 
 specimens of these questions and answers : — " Q. What is the estate of 
 drowsie professors t A. A. little grace they have but mixed with grosse 
 failings. Q. What is the estate of such as have more life of faith ? 
 A. They endeavour to walk every way unrebukably. Q. May such an 
 estate be enjoyed in this life? A. Yea, doubtless, after divers measures 
 according to the grace which they have received. Q. By what means 
 may such a blessed state be enjoyed ? A. By an often and plentiful 
 feeding upon Christ. Q. Why by feeding upon Christ? A. Because of 
 his fulness we receive grace for grace," etc. It bears the date of 1648. 
 In G15.80, besides several catechisms, there is a treatise on the Sacrament 
 by John Prime, which defines a Sacrament as " a sensible sign to the eyes, 
 instituted of God to be continued in His church for the further assurance 
 and increase of spiritual graces." The same Library contains a copy of the 
 Italian Catechism of Bernardino Ochino of Sienna, and two treatises of 
 Martinius of Bremen De Universd Doctrind Christiana. 
 
 m SIGN COLLEGE LIBRARY, LONDON WALL. 
 
 1. A Treatise of Christian Religion on the whole body and substance 
 of Divinity by T. C. (Thomas Cartwright). London, 1616. 
 
 2. The Same Contracted into a Brief Catechisme. London, 1616. 
 This last was also published separately without the author's name or 
 initials. A copy of such an edition I have in my library, appended to 
 Knighte's " Exposition of the Ten Commandments." 
 
 IN SCOTTISH LIBRARIES. 
 
 The following are bound together in a volume kindly lent me from the 
 Library of the University of Edinburgh, viz. : — 1. Joshua's Resolution 
 for the Well-Ordering of his Household, a twofold Catechisme, one short, 
 the other more large, etc., by Richard Bernard, pastor at Batcombe, in 
 
LIST OF CATECHISMS. Ixxxix 
 
 Somersetshire {London, 1625) ; 2. A Catechisine, conteyning siimmarely 
 the chief points of Christian Religion, made dialogue-wise by brief 
 questions and short answers, written by Patrick Galloway, and by him 
 used in the family of the Scottish noblemen at Newcastle {London, 1588) ; 
 
 8. A Short Catechisme, summarily comprising the principal points of 
 Christian Faith, somewhat corrected and augmented by James Balmford, 
 minister, etc., 6th edition [London, 1610) ; 4. A Short Catechisme, 
 wherein are briefly handled the fundamental principles of Christian 
 Eeligion, needfuU to be learned of all Christians before they be admitted 
 to the Lord's Table, 8th edition, by William Gouge [London, 1636) ; 5. 
 Points of Instruction for the Ignorant, with an Examination before our 
 comming to the Lord's Table, etc., by Eobert Horn [London, 1613) ; 6. 
 The Doctrine of the Beginning of Christ ; short for memory, plain for 
 capacity, delivered almost in the express words of the text by Samuel 
 Hieron, minister of the Gospell [London, 1632) ; 7. A Brief and Necessarie 
 Catechisme, with a short instruction for all that doe receive the Holy 
 Communion, set forth bj^ Richard Jones, schoolmaster at Cardiffe 
 [London) ; 8. An Helpe for Young People, preparing them for the 
 worthy receiving of the Lord's Supper, by W. L., B.D. [London, 1640) ; 
 
 9. Short Questions and Answeares, conteining the summe of Christian 
 Religion, newly enlarged with the testimonies of Scrij)ture, etc., by 
 Robert Openshaw [London, 1633) ; 10. A Compendious Forme and 
 Summe of Christian Doctrine, called the testimonie of a true faith, etc., 
 by Christopher Sbutte, M.A. [London, 1637); 11. The Summe of 
 Christian Religion comprehended in sixe principal questions serving 
 for instruction of the simpler sorts, etc., by John Sprint [London, 
 1607). 
 
 The following, contained in a volume kindly lent me from the Library 
 of the New College, Edinburgh, are all of them framed on the Calvinistic 
 system, and embody with more or less fulness the doctrine of the 
 Covenants as set forth in the Westminster standards, viz. : — 1. Short 
 grounds of Catechism delivered by way of question and answer, etc., by 
 William Ward, minister of the Word at Guysbrough, in Cleaveland, 
 within Yorkshire [Camhr/dr/e, 1627) ; 2. Milk for Babes and Meat for 
 Men, or principles necessary to be known and learned of such as would 
 know Christ here or be known of him hereafter, by Hugh Peters, some- 
 time lecturer at St. Sepulchre's, London, now teacher in New England 
 [London, 1641) ; 3. The Principles of Christian Religion briefly set down 
 in questions and answers, very necessary and profitable for all persons 
 before they be admitted to the Lord's Supper, by William Attersoll 
 (London, 1635) ; 4. The Chief Heads of Divinitie briefly and orderly set 
 down in forme of catechising by question and answer [by William 
 Ames] [Dordrecht, 1612) ; 5. A Plaine and Familiar Exposition upon the 
 Creed, X. Commandments, Lord's Prayer, and Sacraments, etc., by 
 Josias White [London, 1632) ; 6. A Short Preparation to the worthy 
 receiving of the Lord's Supper by way of questions and answers, made 
 
 9 
 
XC LIST OF CATECHISMS. 
 
 by John Baker, a Palatine exile, etc. [London, 1645) ; 7. A Brief 
 Method of Catechising, etc., by St. Egerton ; 8. A Path to Pietie, lead- 
 ing to the way, the truth, and the life- — Christ Jesus, etc., by William 
 Hinde, preacher of God's Word at Bunbury, Cheshire [London, 1626) ; 
 9. A Forme of Catechising set down by questions and answers wherein 
 the principal grounds of Christian Religion are delivered, by Edward 
 Elton, preacher of the Word of God in the parish of St. Mary Magdalene, 
 Bermondsey [London, 1634); 10. A Short Catechism, the 7th edition 
 [London, 1632) ; 11. A Key of Knowledge for catechising children in 
 Christ, by Richard Webb, preacher of God's Word at Rodborough, in 
 Gloucestershire [London, 1622) ; 12. The Chief e Grounds of Christian 
 Religion set down by way of Catechising, gathered long since for the 
 use of an honourable family, by Ezekiel Rogers, minister of God's 
 Word, sometime of Rowley in Yorkshire, now in New England [London, 
 1642). 
 
 A volume in the Library of the Church of Scotland contains the 
 following : — 
 
 1. The Foundation of Christian Religion gathered into sixe Principles, 
 and it is to bee learned of ignorant people that they may bee fit to heare 
 sermons with profit and to receeve the Lord's Supper with comfort. 
 London, Leggat, 1635. This is Perkins' famous catechism. An eai-lier 
 edition in the British Museum has appended to it another catechism in 
 the manuscript, but the leaves have been mis^ilaced in binding it. 
 
 2. A Short Catechisme. Seventh edition. London, 1632. Said to be 
 by White of Dorchester. 
 
 3. A Catechisme or Institution of Christian Religion to be learned of 
 all youth next after the little Catechisme appointed in the Booke of 
 Common I'rayer. Nowells, London, 1633. 
 
 4. The Doctiine of the beginning of Christ, etc., by Samuel Hieron, 
 minister of the gospell. London, 1635. 
 
 5. A Path to Pietie, leading to the way, the truth, and the life — Jesus 
 Christ, ... by William Hinde, . . . preacher of God's Word at Bunbury, 
 Cheshire. London, 1626. 
 
 6. Short Questions and Ausweares contayning the Summe of Christian 
 Religion (Pagitt). London, Dawson, 1635. 
 
 7. A Briefe Catecheticall Exposition of Christian Doctrine, etc., as on 
 p. Ixxv. (Twisse's Catechism.) London, 1633. 
 
 8. Grounds of Christian Religion laid downe briefly and plainely b}' 
 way of Question and Answer, by H. B. (Henry Burton). London, 1636. 
 
 9. The Scope of the Scripture, containing a briefe exposition of the 
 Apostles' Creed, the tenne Commandments, the Lord's Prayer, and the 
 Sacraments, by short questions and answers ; by H. Vesey, late minister 
 of God's Word at H. B. in Essex. Ljondon, 1633. 
 
 10. A short Catechisme wherein are briefly handled the fundamental! 
 principles of Christian Religion, etc., 7th edition, by William Goxige, 
 London. 1635. 
 
LIST OF CATECHISMS. 
 
 XCl 
 
 In a separate case in same Library : — 
 
 1. A Short Catechisme contayning the Principles of Eeligion, verie 
 profitable for all sorts of people (Ball's). r2th impression, London, 
 1628. 
 
 2. A brief and methodical Catechism (by Zachary Cawdrey). London, 
 1664. 
 
 .3. Shorter Catechism in Hebrew, by W, Seaman, M.D. London, 1689. 
 
 CORRIGENDA. 
 
 Page xxvi, line 18, after copy insert of. 
 xxxvi, line 26, for form read for. 
 xlii, line 22, for two or three read ten or twelve. 
 70, line 11, delete comma after marvellous. 
 84, line 32, before thyself insert to, 
 96, line 9, /or even read ever. 
 236, line \S,for breaking read brawling. 
 239, line 12, for o^ read on. 
 
Part I. 
 THE SHORTER CATECHISM 
 
 OF THE 
 
 WESTMINSTER ASSEMBLY 
 
 AND 
 
 ITS PURITAN PRECURSORS 
 
THE SHOETER CATECHISM 
 
 OF 
 
 THE WESTMINSTER ASSEMBLY OF DIVINES 
 
 COMPARED WITH 
 
 ITS PURITAX PKECURSORS. 
 
 Quest. 1. TFhat is the chief end of man ? 
 
 A. Man's chief end is to glorifie God, and to enjoy him for 
 ever. 
 
 Quest 1. Q. Quis humanae vitae prcecipuns est finis ? Ut Deum . . . 
 homines ipsi noverint. — Calvin. A che fine e creato Fhuomo ? Per 
 conoscer, amar et goder eternamente Deo. — Gagl'iardi. Para servir a 
 Dios en esta vida e despues della gozarle en la otra eternamente. — Spanish. 
 What is the chief and principal end of our being, etc. ? A. That we 
 may glorify God, and work out our own salvation. — Syme^s Sweet Milk of 
 Christian Doctrine, 1617. Wherefore hath God made . . . you? A. To 
 seek His glory. — Pagefs Summe of ChHstian Religion; 02^enshaiv''s Summe 
 of Christian Religion. That he , . . should seek God's glory and his own 
 salvation. — Rogers' Chief Grounds of Christian Religion. To glorify God 
 and save his soul. — BalVs Short Catechisme. To glorify God and save 
 his own soul. — Palmer^s Endeavour of making the Principles of Christian 
 Religion easie. 
 
 Q. 2. JFhat rule hath God given to direct its hoiu we may glorifie 
 and enjoy him ? 
 
 A. The Word of God (which is contained in the Scriptures 
 of the Old and New Testament) is the onely rule to direct us 
 how we may glorifie and enjoy him. 
 
 Quef>t. 2. Q. What certain ride have ice left iis for our direction in the 
 knowledge of the true religion ? — A. The holy Scriptures of the Old and 
 New Testament, etc. — Ussher's Method of Christian Religion. The Word 
 of God contained in the Scriptures. — Ussher's Principles of Christian 
 Religion. The holy Scriptures contained in the Old and New Testament. 
 — Gangers Short Catechisme. The divine and sacred word of" God, only 
 contained in the Holy Scriptures of the Old and New Testament. — Syme. 
 — See also Ball, p. 67. 
 
4 THE SHORTER CATECHISM. 
 
 ^.3. TVhat do the Scriptures princijmlly teach ? 
 A. The Scriptures principally teach what man is to believe 
 concerning God, and what duty God requires of man. 
 
 Quest. 3. Q. How many things doth the Word teach us principally ? — 
 Paget. — A. All points of faith that we are bound to believe, and all good 
 duties that we are bound to practise. — Ussher's Principles. Q. How 
 many things doth this ancient and apostoHc belief teach you? — A. It 
 teacheth me what to believe first concerning God. — Ecjerton^s Form of 
 Examining. They do teach me my duty to God and my neighbour. — 
 Bernard. What doth the Scripture especially teach us ? — Ball, p. 68. 
 
 Q. 4. IFhat is God ? 
 
 A. God is a Sj)irit, infinite, eternal, and unchangeable, in his 
 being, wisdom, power, holiness, justice, goodness, and truth. 
 
 Quest. 4. God is a being infinite in all perfection. — Palmer. God is a 
 Spirit of infinite perfection. — Gouge. A most holy Spirit, infinite in all 
 perfections. — Ca. of 1646. God is one holy Spirit, having being of 
 himself. — Rogers. He is a Spirit, having his being of himself. — Ball. 
 God is a Spirit, or spiritual substance, most wise, most holy, eternal, 
 infinite. — Perkins' Foundation of Christian Religion; also Elton''s Form of 
 Catechising. God is a Spirit, most perfect, most wise, almighty, and 
 most holy. — Ussher's Principles. God is a Spirit, one, almighty, eternal, 
 infinite, unchangeable being, absolutely holy, wise, just, and good. — 
 J. F.'s Compendious Catechism. A spiritual, eternal, unchangeable, and 
 infinite being, perfectly good, just, holy, wise, and mighty. — White's Short 
 Catechism. Q. Which be his chief properties ? — A. Infiniteness, eternity, 
 and unchangeableness, etc. — Rogers. Q. What be his communicable 
 properties? — A. They are chiefly five: holiness, wisdom, power, justice, 
 and goodness, all which are eternal, infinite, and unchangeable like 
 himself. — Egerton^s Brief Method. He is most holy, that is, of infinite 
 wisdom, mercy, love, goodness, etc. — Perkins. Infinite in his being . . . 
 in wisdom ... in power . . . injustice . . . and in mercy. — Bernard's 
 Larger Catechism. Infinite in knowledge, wisdom, power, mercy, truth, 
 justice, love, and all perfection of blessedness whatsoever. — Webb's Key 
 of Knowledge. Infinite in time ... in place ... in wisdom ... in 
 power . . . in mercy . . . injustice . . . in glory and majesty. — Vesey's 
 Scope of the Scrijyture. 
 
 Q. 5. Are there more Gods than one ? 
 
 A. There is but one onely, the living and true God. 
 
 Quest. 5. There is but one God. — Bedford, Palmer. There is but one 
 God only. — Newcomen. Q. Are there any more Gods than one ? — A. To 
 us there is but one God. — Hieron. No, there is only one God, though in 
 that one Godhead there be three persons. — Ussher's Principles. There is 
 but one God alone, distinguished into three persons. — Vesey. There is 
 
THE SHORTER CATECHISM. 5 
 
 hut one onely, true, living, immortal and everlasting God. — Becori's New 
 Catechism. Q. How many Gods be there ? — A. Only one God. — Ball. 
 
 Q. 6. Hoio many persons are there in the Godhead ? 
 
 A. There are three Persons in the Godhead, the Father, the 
 Son, and the Holy Ghost ; and these three are one God, the 
 same in substance, equal in power and glory. 
 
 Quest. 6. There are three persons in the divine substance ... of the 
 same eternity, power, and majesty. — Becon. Three distinct persons, in 
 eternity, in power, in dignity eqiial, in Godhead one. — Kowell. Three 
 persons, the Father, Son, and Holy Ghost, eqnal in eternity, iMwer, and 
 majesty. — Vesey. There be three distinct persons, the Father, the Son, 
 and the Holy Ghost, and these three persons are equal in eternity and 
 glory. — Elton^s Shorter Form of Catechising. See also Pcdmer, p. 100. 
 
 Q. 7. What are the decrees of God ? 
 
 A. The decrees of God are his eternal purpose, according to 
 the counsel of his will, whereby, for his own glory, he hath 
 fore-ordained whatsoever comes to pass. 
 
 Quest. 7. Q. What is God's decree ? — A. The eternal counsel and 
 purpose of God, whereby he set down within himself whatsoever should 
 come to pass in time. — Newcomen, Ball. It is his unchangeable appoint- 
 ment concerning all things. — Whitens Catechism. It is that act whereby 
 God, according to his free will, did fore-appoint and determine of all 
 things . . . even from all eternity. — Ames' Chief Heads of Divinity. 
 He did, before all time, by his unchangeable counsel, ordain w^hatsoever 
 afterwards should come to pass. — Ussher's Principles. God from all 
 eternity, according to his free will, did by his unchangeable counsel and 
 purpose fore-appoint and certainly determine of all things ... to the 
 manifestation of his own glor3^ — Ussher's Body of Divinity. The fore- 
 appointing of all things before all time to his own glory. — Egerton. 
 
 Q. 8. Hoiv doth God execute his decrees ? 
 
 A. God executeth his decrees in the works of Creation and 
 Providence. 
 
 Quest. 8. Q. How is God's decree executed ? — A. By the creation of all 
 things, and by his providence. — White. In the works of the creation 
 and providence. — Ussher's Method. In the works of creation and the 
 work of God's providence. — DennisorCs Compendioiis Catechism. 
 
 Q. 9. JVJiat is the work of Creation ? 
 
 A. The work of Creation is, God's making all things of 
 nothing, by the word of his power, in the space of six dayes, 
 and all very good. 
 
6 THE SHORTER CATECHISM. 
 
 Quest. 9. God's making of the world and of all things out of nothing 
 by his word. — Baker's Short Catechism. That work of God, wherein by 
 his word he made all things of nothing exceeding good. — White. God, 
 by his word alone, did in the space of six days, create all things . . . 
 every one of them exceeding good in their kind. — Ussher's Method. 
 Q. How did God make all things? — A. By his word, of nothing, in six 
 days, very good. — Gouge. See also Ball, p. 69. 
 
 Q. 1 0. How did God create man ? 
 
 A. God created man male and female, after his own image, 
 in knowledge, righteousness, and holiness, with dominion over 
 the creatures. 
 
 Quest. 10. A reasonable creature consisting of soul and body, made 
 after the image of God in knowledge, righteousness, and true holiness. — 
 Honi's Points of Instructione. He made the man of the dust of the earth, 
 and woman out of man, and both of them, as well male as female, in his 
 own image. Q. Wherein standeth the image of God ? — A. Chiefly in 
 these three things, knowledge, righteousness, and true holiness. — Egerton. 
 In dominion over the creatures. — Elton. See also Palmer, p. 105. 
 
 ^.11. What are God's works of Providence ? 
 
 A. God's works of Providence are, his most holy, wise, and 
 powerful preserving and governing all his creatures, and all 
 their actions. 
 
 Quest. 11. His preserving and governing his creatures with all things 
 belonging unto them. — Ussher. With all their actions. — Ball. God's 
 preserving and governing of all things made. — Baker. That work of 
 God whereby he sustaineth all things by his power, and directeth them 
 by his wisdom to their appointed ends. — White. The ruling and govern- 
 ing of all things most wisely, mightily, and righteously. — Egerton. 
 
 Q. 12. What speciall act of providence did God exercise toward 
 man in the estate wherein he was created ? 
 
 A. When God had created man, he entred into a covenant 
 of life with him, upon condition of perfect obedience ; forbid- 
 ding him to eat of the tree of the knowledge of good and evil, 
 upon pain of death. 
 
 Quest. 12. Q. What is that special order of government which God 
 used toward man in the beginning? — A. It pleased Almighty God to 
 enter into covenant with man, the sum of which covenant was : Do this 
 and live ; if thou doest it not thou shalt die the death. — A mes. Q. How 
 did God deal with man after he made him? — A. He made a covenant 
 with Adam, and in him with all mankind. — Ussher's Principles. Promis- 
 ing everlasting life upon condition that he perform entire and perfect 
 
THE SHORTER CATECHISM. 7 
 
 obedience unto his law . . . and in like sort threatening death unto him 
 if he did not perform the same. — Ussher's Method. 
 
 Q. 1 3. Did our first parents continue in the estate wherein they 
 were created? 
 
 A. Our first parents, being left to the freedom of their own 
 will, fell from the estate wherein they were created, by sinning 
 against God. 
 
 Quest. 13. Q. Did man continue in the estate in which he was created? 
 — A. No ; he left it and fell from righteousness to sin. Q. How did our 
 first parents yield to temptation being created good ? — A. Being left by- 
 God to the liberty and mutability of their own will they voluntarily 
 inclined to that evil to which they were tempted. — Ussher. Being left 
 of God to the liberty of his will, etc. — JRogers. Q. Did man and woman, 
 thus made, continue in this holy and blessed state ? — A. No ; they fell 
 from it and became cursed and miserable creatures. Q. How did they 
 fall? — A. By the enticement of the devil and their own wilful dis- 
 obedience in breaking the commandment of God. — Egerton. 
 
 Q. 14. What is sin? 
 
 A. Sin is any want of conformity unto, or transgression of, 
 the Law of God. 
 
 t. 14. Peccatum est quicquid non congruit cum norma legis divinae 
 . . . est defectus vel inclinatio vel actio pugnans cum lege Dei. — Chytraei 
 Catechesis. Any breach of the law of God, if it be no more than the least 
 ivant of that which the law requireth. — Perkins ; also Ussher'' s Body of 
 Divinity. Any swerving from the law of God, though it be but in the 
 least want, etc., as above. — Elton. A transgression of the law either in 
 want of what, or doing otherwise than what, the law requireth. — Josias 
 White. Any declination from, or transgression of, the law of God. — 
 Newcomen. 
 
 ^.15. JFhat was the sin whereby our first parents fell from the 
 estate wherein they were created ? 
 
 A. The sin whereby our first parents fell from the estate 
 wherein they were created, was their eating the forbidden fruit. 
 
 Quest. 15. Disobedience against God in eating the forbidden fruit. — 
 Ca. of 1646. In general it was disobedience, the degrees whereof were 
 first infidelity, then pride, and lastly the disavowing of subjection, by 
 eating the forbidden fruit. — Ames. The eating of the forbidden fruit. — 
 Ball. 
 
 ^.16. Did all mankinde fall in Adam's first transgression ? 
 
 A. The Covenant being made with Adam, not onely for 
 
8 THE SHORTER CATECHISM. 
 
 himself, but for his posterity, all mankind, descending from 
 him, by ordinary generation, sinned in him, and fell with him, 
 in his first transgression. 
 
 Quest. 16. Q. Did tliis estate determine in Adam's person? — A, No; 
 for he was the head and root of all mankind, who had received grace and 
 strength for himself and all his posterity, and so lost the same for all, 
 and now we are all conceived and born in sin and unto misery. — Ames. 
 All we that are their children are guilty of the same sin, for we all 
 sinned in them. — Ussher^s Principles. In the first covenant the sin of 
 the first Adam is reckoned to all the posterity that descend from him by 
 carnal generation, because they were in him, and of him, and one with 
 him. — Ussher's Body of Divinity. Q. In whom is that corruption found? 
 — A. In all . , . descending from Adam by natural generation. — Elton. 
 
 Q. 1 7. Into what estate did the fall bring mankinde ? 
 A. The fall brought mankind into an estate of sin and 
 misery. 
 
 Quest. 17. Q. What are you since by Adam's fall? — A. A sinner, and 
 by sin subject to all kind of misery and punishments. — Horn. We are 
 conceived in sin and born in iniquity unto misery. — Ussher. 
 
 Q. 18. Wherein consists the sinfulness of that estate whereinto 
 man fell ? 
 
 A. The sinfulness of that estate whereinto man fell, consists 
 in the guilt of Adam's first sin, the want of Original righteous- 
 ness, and the corruption of his whole nature, (which is commonly 
 called Original Sin,) together with all actuall transgressions 
 which proceed from it. 
 
 Quest. 18. First, the corruption of nature called original sin, . . . and 
 then actual sin arising from hence. — Ussher' s Method. Q. Wherein doth 
 that originall sinne consist ? — A. First, in the imputation of that sinne 
 which in our first parents we did commit ; secondly, in the want of God's 
 righteous and holy image ; thirdly, in that inclination which we have 
 unto evill ; and, lastly, in the first motions of evill that arise therefrom. 
 — Ames. Guiltiness in Adam's first offence, that is, a deprivation of all 
 good thereby, and a disposition of my whole heart to everything that is 
 against the law, with innumerable corrupt fruits thereof in thought, 
 word, and deed. — Horn. First, in the guilt of that one rebellious act in 
 Adam ; secondly, in corruption thence lineally derived, in full want of all 
 saving grace, and depravation of all the faculties and powers of soul and 
 body, and proneness of the same to all evil continually. — Syme's Christian 
 Doct7'ine. The guiltiness of Adam's sin, and the disorder of the whole 
 man, brought upon all mankind by the fall of Adam, whereby they want 
 the righteousness which ought to be in them, and have that unrighteous- 
 
THE SHORTER CATECHISM. 9 
 
 ness which ought not to be in them, which makes them inclinable to 
 actual sin, being the fountain thereof. — Elnathan Parr. Q. Wherein 
 doth the sinfulness that is in us consist ? — A. In our sin both original 
 and actual. Original sin is, first, the want of that original righteousness 
 that once was, and still ought to be, in man ; and, secondly, an hereditary 
 corruption of his whole nature. Actual sin is that sin which proceeds from 
 the corruption of nature, etc. — Vesey. 
 
 Q. 19. What is the misery of that estate whereinto man fell ? 
 
 A. All mankinde by their fall lost communion with God, are 
 under his wrath and curse, and so, made liable to all miseries 
 in this life, to death itself, and to the pains of hell for ever. 
 
 Quest. 19. He is continually subject to the curse of God in his lifetime, 
 in the end of his life, and after this life. — Perkinn. Liable to God's curse 
 for sin, etc., as above. — Elton. The wrath and curse of God, by whose just 
 sentence man for his sin is delivered into the power both of bodily and 
 spiritual death, begun here, and to be accomplished in the life to come. — 
 Ussher. jTAe foss o/6^oc^'s/afoztr and former happiness, . . . the curse of 
 God, . . . all miseries in this life, death in the end, and hell ever after. — 
 Egerton. 
 
 Q. 20. Bid God leave all mankinde to perish in the estate of sin 
 and misery ? 
 
 A. God having, out of his meer good pleasure, from all eter- 
 nity, elected some to everlasting life, did enter into a Covenant 
 of grace, to deliver them out of the estate of sin and misery, 
 and to bring them into an estate of salvation by a Redeemer. 
 
 Quest. 20. Q. Did God leave mankind in this woeful state ? — A. No ; 
 but of his free and undeserved mercy entered into a new covenant with 
 mankind [by which] grace and life everlasting is freely offered by God 
 unto all that be made partakers of his Son Jesus Christ, who alone is 
 mediator between God and man. — Ussher's Principles. 
 
 Q. 21. Who is the Redeemer of God's Elect ? 
 
 A. The onely Redeemer of God's Elect is the Lord Jesus 
 Christ, who, being the Eternal Son of God, became man, and so 
 was, and continueth to be, God and man in two distinct Natures, 
 and one Person, for ever. 
 
 Quest. 21. He is God the Son, the second person of the Trinity, 
 become man for us, by an inseparable and unfused union of his divine 
 and human natures and properties, and so is both God and man in one 
 person. — Syme. Jesus Christ, . . . the eternal Son of God, made man 
 in all things j even in his infirmities like other men, save only in sin. — 
 
1 THE SHORTER CATECHISM. 
 
 Perkins. Jesus Christ, . . . the eternall Sonne of God, made man like 
 to us in all things, sin only excepted, and so God and man in one person. 
 — Elton. Q. What are we further to know and believe touching Christ's 
 being God and man ? — A. That these two natures are distinct one from 
 another, and that they are also united, and make but one person. — Elton. 
 
 Q. 22. How did Christ, being the Son of God, become man ? 
 
 A. Christ, the Son of God, became man, by taking to himself 
 a true body, and a reasonable soul, being conceived by the 
 power of the Holy Ghost, in the womb of the Virgin Mary, and 
 born of her, yet without sin. 
 
 Quest. 22. Q. How came Christ to be man? — A. By taking our nature 
 to himself, being conceived by the Holy Ghost, and born by the Virgin 
 Mary. — Egerton's Brief Method, p. 6. He took to himself a true body, 
 and a reasonable soul, being conceived in time by the Holy Ghost, and 
 born of the Virgin Mary, and so became very man like unto us in all 
 things, even in our infirmities (sin only excepted). — Ussher. 
 
 Q. 2 3. IFhat Offices doth Christ execute as our Redeemer ? 
 
 A. Christ, as our Redeemer, executeth the Offices of a 
 Prophet, of a Priest, and of a King, both in his estate of 
 Humiliation and Exaltation. 
 
 Quest. 23. Q. What be the several functions and offices of Christ as he 
 is Mediator ? — A. These three : namely, his Prophetical, Priestly, and 
 Kingly Office. Christ was anointed to be the only Prophet, Priest, and 
 King of his church. — Elton. A. He is a Priest, a Prophet, and a King. 
 — Perkins. Q. Shew now in what state did Christ . . . perform this three- 
 fold office? — A. In a twofold estate : 1. Of abasement and humiliation; 
 2. Of advancement and exaltation. — Ussher. 
 
 Quests. 21 and 23. Jesus Christ our Lord, who being God, and there- 
 fore able, did take our nature upon him, that he might be fit to discharge 
 the offices of a prophet, priest, and king, as was required for the working 
 of our salvation. — Ames. 
 
 Q. 24. How doth Christ execute the office of a Prophet ? 
 A. Christ executeth the office of a Prophet, in revealing to 
 us, by his Word and Spirit, the will of God for our salvation. 
 
 Quest. 24. In that he declared the ivhole loill of his Father by himself 
 and by his servants, and confirmed the same by so many signs and 
 wonders. — Ames. To reveal unto his church the way and means of sal- 
 vation, and this he doth outwardly hy the ministry of his word, and in- 
 wardly by the teaching of his Holy Spirit. — Perkins. That he might 
 reveal unto us the whole counsel and will of God concerning our salvation. 
 — Catechism o/ 1619. 
 
THE SHOllTER CATECHISM. 1 1 
 
 Q. 25. How doth Christ execute the office of a Priest ? 
 
 A. Christ executeth the office of a Priest, in his once offering 
 up of himself a sacrifice to satisfie divine justice, and reconcile* 
 us to God ; and in making continuall intercession for us. 
 
 Quest. 25. Jesns Christ our High Priest became obedient even unto 
 the death, offering up himself a sacrifice once, for all, to make a full satis- 
 faction for all our sins, and maketh continual intercession to the Father in 
 our name, whereby the wrath of God is appeased, his justice is satisfied, 
 and we are i-econciled. — Uasher's Body of Divinity. 
 
 In that he was obedient unto the death, giving himself as a sacrifice, 
 and making intercession in our name, whereby, etc., as in Ussher. — 
 Ames. First, by making satisfaction to his Father for the sin of man ; 
 secondly, by making intercession. — Perkins. Q. Why must he be a 
 priest? — A. To offer sacrifice for his church, and to reconcile us unto 
 God. — Ussher. That by the sacrifice of himself once offered, he might 
 reconcile us unto God and continually make intercession for us. — C. 1619. 
 To make full satisfaction, and also continual intercession for us. — Gouge. 
 
 Q. 26. Hoiv doth Christ execute the office of a King ? 
 
 A. Christ executeth the office of a King, in subduing us to 
 himself, in ruling and defending us, and in restraining and con- 
 quering all his and our enemies. 
 
 Quest. 26. By all that power which he did manifest, as well in van- 
 quishing death and hell, as ingathering the people unto himself which 
 he had formerly ransomed, and in ruling them being gathered, as also in 
 defending of them and applying those blessings unto them which he hath 
 purchased for them. — Ames, also Ussher. By an effectual bestowing of 
 grace upon his chosen subjects and destroying of his enemies. — Ca. of 
 1644. By ruling and defending of us by the power of his might and 
 Spirit. — Syme. 
 
 Q. 27. JFherein did Christ's Humiliation consist ? 
 
 A. Christ's Humiliation consisted in his being born, and that 
 in a low condition, made under the law, undergoing the miseries 
 of this life, the wrath of God, and the cursed death of the cross ; 
 in being buried, and continuing under the power of death for a 
 time. 
 
 Quest. 27. Q. What was his estate of humiliation ? — A. It was the base 
 condition of a servant whereto he humbled himself from his conception 
 to his cross, and so until the time of his resurrection. Q. Why is he said 
 to be born ? — A. To assure us of his true humanity, even by his infancy 
 and infirmity. Q. What are the more general things which he suffered 
 in this life ? — A. Infirmities in his flesh; indignities from the world, and 
 
12 THE SHORTER CATECHISM. 
 
 temptations from the Devil, [and] those manifold calamities, poverty, 
 hunger, thirst, weariness, reproach. Q. Unto what death was he so 
 obedient ? — A. Even unto the most reproachful, painful, and dreadful 
 death, the death of the cross. Q. What befel our Saviour after his soul 
 was separated from his body ? — A. He was buried, and went to Hades, 
 or, as we commonly speak, descended into hell, Q. What is meant by 
 this ? — A. That, departing this life, he went in his soul to heaven, and 
 was in his body under the very power and dominion of death for a season. 
 Q. Hitherto of his sufiferings, what is the other part of his satisfaction ? — 
 A. His perfect righteousness, whereby he did that which we were not 
 able to do, and absolutely fulfilled the whole law of God for us. — Ussher's 
 Body of Divinity. 
 
 Q. 28. Wherein consisteth Christ's Exaltation ? 
 
 A. Christ's Exaltation consisteth in his rising again from the 
 (lead on the third day, in ascending up into Heaven, in sitting 
 at the right hand of God the Father, and in coming to judge the 
 world at the last day. 
 
 Quest. 28. Q. What is his estate of exaltation ? — A. His glorious con- 
 dition beginning at the instant of his resurrection and comprehending his 
 ascension, sitting at the right hand of God his Father, and the second 
 coming in glory to judge the world. — Ussher. 
 
 Q. 29. How are we raade partakers of the Redemption purchased 
 by Christ ? 
 
 A. We are made partakers of the Redemption purchased by 
 Christ, by the effectual Application of it to us by his Holy 
 Spirit. 
 
 How are men made partakers of the benefit of those things which Christ 
 did and suffered? — Oouge. By the Holy Spirit. — Ca. 1619. 
 
 Q. 30. How doth the Spirit apply to us the Redemption purchased 
 by Christ ? 
 
 A. The Spirit applieth to us the Redemption purchased by 
 Christ, by working Faith in us, and thereby uniting us to Christ 
 in our Effectual Calling. 
 
 Quest. 30. Wherein doth the power of the Holy Ghost most appear ? — 
 A. In conferring and applying . . . Christ's merits unto his church and 
 children.— /fmtZe's Pathway. Q. To whom doth this redemption, pur- 
 chased by Christ and applied by the Spirit belong ? — A. To the whole 
 church universal, and ever}"- particular member therein. — Ca. 1619. 
 
 Q. How may Christ and his benefits be made ours ? — A. If we be made 
 
THE SHORTER CATECHISM. 1 3 
 
 one witli Christ, by the benefit of our union with Christ, we are made 
 partakers of Christ and of all his benefits. Q. What are the means by 
 which we are united to Christ spiritually ? — A. They are two : first, the 
 Spirit of Christ, one and the same Spirit being both in Christ and in us, 
 first in Christ, and then in us ; second, by faith, for faith also knits us to 
 Christ, and by faith we receive Christ and his benefits ofi'ered unto us. — 
 Ussher. Q. How is the grace of Christ effectually communicated unto the 
 elect ? — A. By that wonderful union whereby Christ and his. church are 
 made one, etc. Q. What is the bond of this union ? — A. The communion 
 of God's Spirit . . . which giveth unto them spiritual life, and maketh 
 them partakers of Christ with all his benefits. — Ussher' s Metliod. He 
 being the power of God joineth me to God, and maketh me (and all God's 
 elect) partakers of the mercy of the Father and the merits of the Son, — 
 Egerton. See also Ball, p. 75, and Palmer, p. 114. 
 
 Q. 31. Wliat is Effectual Calling ? 
 
 A. Effectual Calling is the work of God's Spirit, whereby, 
 convincing us of our sin and misery, inlightening our mindes in 
 the knowledge of Christ, and renewing our wills, he doth per- 
 suade and inable us to imbrace Jesus Christ, freely offered to us 
 in the Gospel. 
 
 Quest. 31. A worlc of God's Spirit in the hearts of his children whereby 
 they are brought to the knowledge of their being in the covenant of grace, 
 and of the number of such as shall be saved. — Whitaher. It is the 
 work of the Spirit of regeneration, who by giving to the Elect a new 
 heart and spirit, doth incline and enable them to follow the outward 
 calling of the word, and to turne from darkness to light, and from the 
 power of Satan unto God. — Walker's Key of Knowledge. It is the open- 
 ing of the understanding, ... it is the inclination of the will. . . , 
 It is the rectifying of the affections. — Walker's Key. Q. What is 
 the first benefit that we receive by this covenant of grace ? — A. Our 
 calling is the first whereby we are brought out of darkness to light. — 
 Ames. " Est autem haec vocatio quS, Deus electos in se adhuc miseros et 
 corraptos extrinsecus verbo evangelii, intrinsecus autem mentis illumina- 
 tione et cordis mutatione vocat ad participandum salutis gratiam." — 
 Amesius. The applying of Christ is by an inward persuasion of the 
 heart, a man being verily and particularly persuaded by the effectual 
 persuasion of God's Spirit. — Elton. Q. Is this working of God only 
 an offering of good things unto us ? — A. God doth not only offer 
 grace unto us, but causeth us effectually to receive it, and therefore 
 is said not only to draw us, but also to create a new heart in us, 
 whereby we follow him, . . . first receiving from God the power to 
 work, and then the will and the deed itself. By the urging of the 
 law, the Spirit of God brings us unto the sight and feeling of sin with 
 the misery following thereon, and withal humbles us, ... so forcing us 
 to hunger and thirst after the true means of our salvation, God, out 
 
14 THE SHORTER CATECHISM. 
 
 of the gospel sheweth us the means of salvation in Jesus Christ, and 
 worketh our hearts to embrace them with joy, yea, wholly to rest upon 
 them. — Ecjerton and Elton ? 
 
 Q. 32. JFhat benefits do they that are Effectually Called jpartake 
 of in this life ? 
 
 A. They that are Effectually Called do in this life partake 
 of Justification, Adoption, and Sanctification, and the severall 
 benefits which, in this life, do either accompany or flow [from] 
 them. 
 
 Quest. 32. Q. What are the benefits which arise to God's children by 
 receiving Christ? — A. Reconciliation and sanctification. Q. What are 
 the branches of reconciliation? — A. Justification and adoption. — Ussher's 
 Method. Union with Christ, Justification, Reconciliation, Redemption, 
 Adoption, and Sanctification. — Ca. of 1644. 
 
 ^.33. What is Justification ? 
 
 A. Justification is an act of God's free grace, wherein he 
 pardoneth all our sins, and accepteth us as righteous in his 
 sight, onely for the righteousness of Christ imputed to us, and 
 received by faith alone. 
 
 Quest. 33. God's gracious and just sentence pardoning and accepting 
 for righteous every believing sinner by the imputation of Christ's righteous- 
 ness. — Ca. of 1644. That grace whereby we are freed from the guilt of 
 sin and accounted righteous in Christ Jesus our Redeemer. — Ussher^s 
 Method. Only by the merits of Christ received of us by faith. — Ussher^s 
 Method. It comprehendeth two things, the first to be cleared from the 
 guiltiness and punishment of sin, the second to be accepted as perfectly 
 righteous before God, ... by the righteousness of Christ imputed to 
 him. — Perkins. Christ's making sinners accepted and perfectly righteous 
 in God's sight, by his own righteousness, imputed and given unto them. — 
 Egerton^s Form of Examining. 
 
 Q. 34. PThat is Adoption ? 
 
 A. Adoption is an act of God's free grace, whereby we are 
 received into the number, and have a right to all the privileges, 
 of the Sons of God. 
 
 Quest. 34. That free enlarged act of God's love whereby he accepteth 
 us ... to be his own sons and children. — Ca. of 1644. That grace 
 whereby we are not only made friends with God, but also his sons and 
 heirs with Christ. — Ussher^s Method. The power and 'privilege to he the 
 ."ions of God. — Ussher's Body of Divinity, also Elton. It is the Father s 
 making sinners sons and heirs of his kingdom in Christ. — Egertoii's Form 
 
THE SHORTER CATECHISM. 15 
 
 of Examining. They are made the children of God and heirs of eternal 
 Glory, adopted into the number of his children. — Egerton's Brief Method. 
 
 Q. 35. Wliat is Sandification ? 
 
 A. Sanctification is the work of God's free grace, whereby we 
 are renewed in the whole man after the Image of God, and are 
 inabled more and more to die unto sin, and live unto righteous- 
 ness. 
 
 Quest. 35. A renewing of the ichole man to obey the word of God. — 
 Whitaker. It is the renewing of our nature according to the image of 
 God in righteousness and true holiness. . . . This renewing is of our 
 whole nature, . . . but not wholly in this life, and is done by the power- 
 ful operation of the Spirit of God. Q. "What be the parts of sanctifica- 
 tion ? — A. Two : first, mortification or dying unto sin ; secondly, vivifica- 
 tion or quickening unto newness of life. — Ussher's Body of Divinity. It 
 is a making new of the whole man whereby he daily dieth to sin and 
 increaseth in holiness and righteousness. — Bernard^s Short Catechism. 
 
 ^.36. WTiat are the benefits which, in this life, do accompany or 
 flow from justification, Adoption, and Sanctification ? 
 
 A. The benefits which, in this life, do accompany or flow 
 from Justification, Adoption, and Sanctification, are, assurance 
 of God's love, peace of conscience, joy in the Holy Ghost, 
 increase of grace, and perseverance therein to the end. 
 
 Quest. 36. Experience of God's love in Christ, and so increase of peace 
 of conscience and joy in the Holy Ghost. — Ussher^s Body of Divinity. 
 Peace of conscience and joy in the Holy Ghost, with comfortable entrance 
 ♦ unto the throne of grace. — Ames. AU good things temporal, growth 
 and comfort of grace, perseverance to death. — Ca. of 1644. Peace of 
 conscience, . . . victory over the world, . . . the Spirit of God bearing 
 witness with their spirits that they be the children of God. Q. Do these 
 witnesses never fail the faithful? — A. They may be overshadowed in 
 them, . . . but never finally and whoUy taken away. — Egerton. The 
 Ught of God's countenance, peace of conscience, joy unspeakable and 
 glorious, confidence in prayer, patience in aflliction, and constancy in trial 
 and temptation. — Hinde's Pathway. 
 
 Q. 37. What benefits do Believers receive from Christ at death ? 
 
 A. The souls of Believers are at their death made perfect in 
 holiness, and do immediately pass into glory ; and their bodies, 
 being still united to Christ, do rest in their graves till the 
 Resurrection. 
 
 Quest. 37. Death to true believers is ... a passage by which their 
 souls enter immediately into heavenly glory. — Elton. My soul, then, 
 
1 6 THE SHORTER CATECHISM. 
 
 being freed from this body of sin, shall immediately be taken up into 
 the paradise of God, there to live for ever with Jesus Christ. . . . My 
 body, though it be laid for a time to rest in the grave, yet shall it one 
 day be raised up, . . . and be joined to my soul to live together in ever- 
 lasting glory. — Vesey. 
 
 Q. 38. TFhat benefits do Believers receive from Christ at the 
 Resurrection ? 
 
 A. At the Resurrection, Believers being raised up in glory, 
 shall be openly acknowledged and acquitted in the day of 
 judgment, and made perfectly blessed in the full injoying of 
 God to all eternity. 
 
 Quest. 38. Q. The soul goeth immediately into the Paradise of God, and 
 the body shall be raised up at the last day and joyned with the same in 
 glory for ever.— Egertori's Brief Metliod. After the souls of God's elect 
 be separated from their bodies, . . . they are in blisse with Christ in 
 heaven, till at the generall day of resurrection they be joined again 
 together to live and reign with Christ in all bliss and glory in the kingdom 
 of heaven, for ever and ever. — Baker^s Short Catechism. Q. What will 
 be the condition of the godly after this life, etc. ? — A. These having been 
 kept here by the power of God through faith unto salvation, . . . are 
 by Christ at his coming, . . . received into heaven, where is fulness of 
 joy and pleasure for evermore. — Burtori's Grounds of Christian Religion. 
 
 The elect shall be raised up as members of Christ's body, . . . their 
 bodies glorious like unto the glorious body of Christ, . . . the elect shall 
 be first acquitted, and by way of approbation shall join with Christ in 
 judging of the reprobate, and then be brought into possession of life and 
 glory in heaven, . . . eternal life and perfect glory. — Elton. And so we 
 shall wholly be made perfectly and fully blessed, enjoying eternal life 
 and felicity. — Noioell. Full immediate and everlasting conjunction with 
 God in Christ. — White. 
 
 Q. 39. JFhaf is the duty which God requireth of man ? 
 
 A. The duty which God requireth of man, is Obedience to 
 his revealed will. 
 
 Quest. 39. Q. What obedience must we yield unto God, etc. ? — A. Such 
 as the law of God requireth : the sum whereof are the ten command- 
 ments. — John White. 
 
 Q. 40. Wliat did God at first reveal to man for the Bute of his 
 obedience ? 
 
 A. The Rule which God at first revealed to man for his 
 obedience, was the Moral Law. 
 
THE SHORTER CATECHISM. 1 7 
 
 ^.41. Where is the Moral Laiu summarily comprehended ? 
 
 A. The Moral Law is summarily comprehended in the ten 
 Commandments. 
 
 Quests. 40, 41. Q. What rule have we for the direction of our obedience? 
 — A. The moral law of God : the sum whereof is contained in the ten 
 commandments. — Ussher^s Principles. 
 
 Q. 42. What is the sum of tJie ten Comm/indments ? 
 
 A. The sum of the ten Commandments is, To love the Lord 
 our God with all our heart, with all our soul, with all our 
 strength, and with all our minde ; and our Neighbour as our- 
 selves. 
 
 Quest. 42. Q. What is the sum and substance of the whole laws? — A. 
 To love my God with all my soul, with all my heart, etc. — Galloway. 
 Q. What is the sum of the first table ? — A. That we love the Lord our 
 God with all our heart, with all our soul, and with all our mind. 
 Q. What is the sum of the second table? — A. That we love our neigh- 
 bours as ourselves. — Ussher's Principles. 
 
 Q. 43. What is the Preface to the ten Commandments ? 
 
 A. The Preface to the ten Commandments is in these words, 
 / am the Lord thy God, ichich have brought thee out of the land of 
 Egypt, out of the house of bondage. 
 
 Quest. 43. In these words of God : " I am the Lord, thy God," etc. — 
 Ussher. 
 
 Q. 4:4:. What doth the preface to the ten Commandments teach us? 
 
 A. The preface to the ten Commandments teacheth us. That 
 because God is the Lord, and our God, and Eedeemer, therefore 
 we are bound to keep all his Commandments. 
 
 Quest. 44. That this law is to be obeyed because it proceed eth from 
 him who is not only the Lord our Maker, but also our God and Saviour. 
 — Ussher. 
 
 Q. 4:b. Which is the first Commandment ? 
 
 A. The first Commandment is, Thou shall have no other gods 
 before me. 
 
 Q. 46. TFliat is required in the first Commandment? 
 
 A. The first Commandment require th us to know and 
 acknowledge God to be the onely true God, and oui' God; 
 and to worship and glorifie him accordingly. 
 
 Quest. 46. That we take the true God only for our God by knowing 
 and acknowledging him in our judgments to be God alone, and entirely 
 
18 THE SHORTER CATECHISM. 
 
 cleaving to him in our afifections. — Newcomen. Q. What doth the first 
 commandment require ? — A. The choosing and haviog the true God to be 
 our God. — Josias White. The inward worship of God, which especially 
 consisteth in knowing, loving, fearing, and trusting in God with all our 
 hearts. — John White. To make choice of one and the true God to be my 
 God. — Bernard. That I do know, choose and affect, (jlorify and worship 
 the one onely God for my God without any equal or partner. — Ca. of 
 1644. That we take the only true God for our God. — Gouge. 
 
 Q. 47. fFhat is forbidden in the first Commandment? 
 
 A. The first Commandment forbiddeth the denying, or not 
 worshipping and glorifying the true God as God, and our God, 
 and the giving [of] that worship and glory to any other, which 
 is due to him alone. 
 
 Quest. 47. To take that for God which is not God ... to deny God or 
 his word, power, presence, justice or mercy openly or secretly in heart. — 
 Bernard. See also Ball, p. 85, and Newcomen, p. 123. 
 
 The neglect of the former duties, or the performance of them to any 
 other save God alone. — White. 
 
 Q. 48. What are ive specially taught by these words [before me] 
 in the first Commandment ? 
 
 A. These words [before we] in the first Commandment teach 
 us, That God, who seeth all things, taketh notice of,' and is 
 much displeased with, the sin of having any other God. 
 
 Quest. 48. Q. What mean those last words before me ? — A. That we 
 cannot once so much as tend to revolting from God, but that God is 
 witness of it ; for there is nothing nor so secret that can be hid from 
 him. — Nowell. This word noteth that inward worship whereof God alone 
 doth take notice, and sheweth that he condemneth as well the corrupt 
 thoughts of man's heart . . . as the wicked practice of the body. — Ussher. 
 
 Q. 49. JVhich is the second Commandment ? 
 
 A. The second Commandment is, Thou shall not make unto 
 thee any graven image, or any likeness of any thing that is in heaven 
 above, or that is in the earth beneath, or that is in the water under 
 the earth ; thou shall not bow down thyself to them, nor serve them : 
 For I the Lord thy God am a jealous God, visiting the iniquity of the 
 fathers upon the children unto the third and fourth generation of 
 them, that hate me ; and showing mercy unto thousands of them that 
 love me, and keep my Commandments. 
 
 Q. 50. What is required in the second Commandment 1 
 
 A. The second Commandment require th the receiving, observ- 
 
THE SHORTER CATECHISM. 1 9 
 
 ing, and keeping pure and intire, all such religious Worship and 
 Ordinances as God hath appointed in his word. 
 
 Quest. 50. Sucli outward worship of God as himself hath appointed, 
 especially the preaching and hearing of his word, prayer, and receiving 
 the sacraments. — White. To worship God according to his word. — Twisse. 
 That I neither worship God after my own or others' will and fancy, but 
 keep close to his pure appointed worship. — Ca. of 1644. The worship- 
 ping of God spiritually and purely according to his own directions in his 
 word. — Newcomen, 
 
 ^.51. TVIiat is forbidden in the second Commandment ? 
 A. The second Commandment forbiddeth the worshipping of 
 God by images, or any other way, not appointed in his word. 
 
 Quest. 51. The worshipping of God by images . . . and obtruding 
 upon God any human inventions as parts of his worship. — Kewcomen. 
 The neglect of the former duties ; all worship of man's devising, especially 
 the having or making of an image to a religious use. — White. To worship 
 God after our own wits and wills. — Twisse. 
 
 Q. 52. UHiat are the reasons annexed to the second Command- 
 ment ? 
 
 A. The reasons annexed to the second Commandment are, 
 God's sovereignty over us, his propriety in us, and the zeal he 
 hath to his own Worship. 
 
 Quest. 52. They are taken partly from his titles and partly from his 
 works ; the first in these words, " For I the Lord thy God am a jealous 
 God ;" the second in these words, " Visiting the iniquities," etc. — Ussher. 
 
 Q. 53. Which is the third Commandment? 
 
 A. The third Commandment is, Thou shalt not take the name 
 of tJie Lord thy God in vain : For the Lord ivill not hold him guilt- 
 less that taketh his name in vain. 
 
 Q. 54. Wliat is required in the third Commandment ? 
 
 A. The third Commandment requireth the holy and reverent 
 use of God's Names, Titles, Attributes, Ordinances, Word, and 
 Works. 
 
 Quest. 54. That we use the name of God, that is, his titles, properties, 
 works, and ordinances w^ith due reverence. — Newcomen. That we think 
 and speak of the titles, properties, word and works of God with all rever- 
 ence, that we credit our profession by a godly life, and that we use an 
 oath of God religiously when it is lawfully required. — White. That we 
 use the name of God (that is, his titles, word, works, judgments, and 
 
20 THE SHORTER CATECHISM. 
 
 whatsoever he luould have himself known by) with reverence and all lioly 
 respect, that in all things he may have his dne glory given nnto hirn. 
 — llssher''s Principles. The reverent using of whatsoever belongeth to 
 God, and to these ends only which he hath allowed. — Palmer. The right 
 using of God's titles, word, and works. — Whitaker. Reverent estimation 
 and use of the name of God both in heart, word, and deed. — Wilkinson. 
 
 Q. 55. TFhat is forbidden in the third Commandment ? 
 
 A. The third Commandment forbiddeth all profaning or 
 abusing of any thing whereby God makes himself known. 
 
 Quest. 55. The light or rash use of his Word, Worship, Works, Attri- 
 butes and Titles. — Ca. of 1644. The dishonouring of God by a wicked 
 life, the idle or blasphemous use of God's name in thought or word, but 
 especially in an oath. — White. May we profane any of them ? or abuse 
 them to ill ends ? or neglect God's ends in using them? — Palmer. 
 
 Q. 56. TFhat is the reason annexed to the third Commandment ? 
 
 A. The reason annexed to the third Commandment is, That 
 however the breakers of this Commandment may escape punish- 
 ment from men, yet the Lord our God will not suffer them to 
 escape his righteous judgment. 
 
 Quest. 56. That howsoever man's law take not hold of offenders in this 
 kind, yet God will not acquit them nor suffer them to escape his righteous 
 and fearful judgments. — tlsslier. That God will severely punish such as 
 are rash and common swearers. — Wehh. 
 
 Q. 57. JVliich is the fourth Commandment ? 
 
 A. The fourth Commandment is, Remember the Sabbath-day, 
 to keep it holy : Six days shalt thou labour, and do all thy work, but 
 the seventh day is the Sabbath of the Lord thy God : in it thou shalt 
 not do any work, thou, nor thy son, nor thy daughter, thy man- 
 servant, nor thy maid-servant, nor thy cattel, nor thy stranger that is 
 within thy gates : For in six days the Lord made heaven and earth, 
 the sea, and all that in them is, and rested the seventh day : where- 
 fore the Lord blessed the Sabbath-day, and halloived it. 
 
 Q. 5 8. TFhat is required in the fourth Commandment ? 
 
 A. The fourth Commandment requireth the keeping holy to 
 God such set time ^ as he hath appointed in his word, expressly 
 one whole day in seven, to be a holy Sabbath to himself 
 
 Quest. 58. To set apart and employ one day in seven, and now specially 
 the Lord's day, in the duties of religion and works of mercy. — Newcomen. 
 
 1 Sic, not times. 
 
THE SHORTER CATECHISM. 21 
 
 It challengetli at the hand of every man one day of seven in every week 
 to be set apart unto a holy rest. — Ussher^s Body of Divinity. 
 
 That we keep holy the Sabbath-day, by resting from the ordinary 
 businesses of life, and bestowing that leisure upon the exercises of religion, 
 both public and private. — Usslier's Principles. 
 
 The solemn times of worship, necessary to religion at God's only 
 appointment, and chiefly a standing day in the week, of rest from worldly 
 business to attend on God. — Palmer. 
 
 The sanctifying of the day of rest, appointed by God for his public 
 service, by ceasing from all worldly labours and cares, and employing the 
 time, publicly and privatelj'-, in all manner of religious exercises. — White. 
 
 Q. 59. Which day of the seven hath God appointed to he the 
 iveekly Sahhath ? 
 
 A. From the beginning of the wodd to the resurrection of 
 Christ, God appointed the seventh day of the week to be the 
 weekly Sabbath ; and the first day of the week ever since, to 
 continue to the end of the world, which is the Christian 
 Sabbath. 
 
 Quest. 59. Q. What is the special day of the week which God hath set 
 apart for his solemn worship? — A. The first day of the week, called the 
 Lord's Day. Q. Was the day set apart thereunto from the beginning ? — 
 A. No ; for from the first creation till the resurrection of Christ, the last 
 day of the week . . . was the day that was appointed thereunto. Q. 
 How came this day to be changed ? — A. By Divine authority. Q. What 
 was the cause why the day was changed ? — A. That it might serve for a 
 thankful memorial of Christ's resurrection. Q. Can this day then be 
 altered ? — A. No power of any creatui'e in heaven or earth can alter it. — 
 Ussher. From the creation to the resurrection of Christ the seventh day 
 was instituted ; after Christ's resurrection the first day of the week was 
 ordained to be kept for ever. — Ball. 
 
 Q. 60. How is the Sabbath to be sanctified ? 
 
 A. The Sabbath is to be sanctified by a holy resting all that 
 day, even from such worldly imployments and recreations as are 
 lawfull on other daies,, and spending the whole time in the 
 publick and private exercises of God's worship, except so much 
 as is to be taken up in the works of necessity and mercy. 
 
 Quest. 60. That I keep that day holy — first, by abstaining from all 
 bodily labours more than such as either charity, necessity, or religion 
 require to be done ; and secondly, spend the day in hearing and learning 
 the Word of God . . . and such like exercises of religion. — Vesey. It is 
 not sufficient that we rest from ivorldly businesses, but it is farther required 
 that it be a holy rest [declining] not only the works of sin which we ought 
 to leave undone every day, but also works of our ordiuary callings . . . 
 
22 THE SHORTER CATECHISM. 
 
 and bodily exercise and labours which upon other days are lawful, and 
 . . . that Math care and desire of profit we bestow the whole day (as nature 
 will bear) in holy exercises. — Ussher. First, to rise early in the morning 
 to prepare ourselves to the works of the Sabbath ; secondly, to be present 
 at public assemblies in the church ; thirdly, to spend the rest of the day 
 in the meditation of his word and creatures. — AttersoLL Q. May no 
 works of this life be done on the Sabbath-day ? — A. Yes, the works of 
 nature, of civility, of piety, of charity, and of necessity. Q. How must 
 men spend this day ? — A. Not in idleness, but in keeping holy unto the 
 Lord. Q. What works of holiness must men do upon this day ? — A. All 
 sorts of works, both public and private. — Wehh. 
 
 Q. 61. What is forbidden in the fourth Commandment ? 
 
 A. The fourth Commandment forbiddeth the omission or 
 careless performance of the duties required, and the profaning 
 the day by idleness, or doing that which is in itself sinfull, or 
 by unnecessary thoughts, words, or works, about [our] worldly 
 imployments or recreations. 
 
 Quest. 61. The neglect of the former duties, and profaning of the 
 Lord's day by idleness, sports, labours, or wicked actions. — White. The 
 unhallowing or profaning of the Sabbath either by doing the works of our 
 calling ... or by leaving undone the works of the Spirit . . . talking of 
 our worldly affairs, thinking our own thoughts, or making it a day of 
 carnal rest unto idleness, pastimes, etc. — Ussher. Either by omitting any 
 of the forementioned duties by which the Sabbath is to be sanctified, or 
 by doing any work whereby it may be profaned. — Newcomen, Also Ball. 
 
 Q. 62. What are the reasons annexed to the fourth Command- 
 ment ? 
 
 A. The reasons annexed to the fourth Commandment are, 
 God's allowing us six dayes of the week for our own imploy- 
 ments, his challenging a speciall propriety in the seventh, his 
 own example, and his blessing the Sabbath-day. 
 
 Quest. 62. Four in number : L Because he doth allow them six days 
 in every week to do their own business in ; 2. because the seventh day is 
 the Lord's day, and not theirs ; 3. because he himself rested the seventh 
 day and did not work therein, as he had done in the six days before ; 4. 
 because he hath sanctified the seventh day, and appointed the same for a 
 blessing to men. — Webb. See also Ussher. 
 
 Q. 63. Which is the fifth Commandment ? 
 
 A. The fifth Commandment is. Honor thy father and thy 
 mother : that thy days may be long uiJon the land which the Lord 
 thy God (jiveth thee. 
 
THE SHORTER CATECHISM. 23 
 
 ^.64. What is required in the fifth Commandment ? 
 
 A. The fifth Commandment requireth the preserving the 
 honour, and performing the duties, belonging to every one in 
 their severall places and relations, as Superiors, Inferiors, or 
 Equals. 
 
 Quest. 64. That we carry ourselves as becomes us in our places, and 
 give unto others the honour and respect that is due unto them in regard 
 of their places and degrees, as they are our superiors, inferiors, or equals. 
 — Newcomen. Such duties as are to be performed with a special respect 
 of superiors, inferiors, and equals. — Usshers Principles. To preserve the 
 dignity of every one by all means, that is in any way to be preferred 
 either by his place, age, or gifts, — Bernard. A faithful discharging of 
 all such duties as we owe one to the other by any particular bond, 
 whether they be suj)eriors, inferiors, or equals. — Webh. That due respect, 
 which ought to be between man and man, in regard of their several 
 callings and gifts. — Wilkinson. See also Ball, p. 86. 
 
 ^.65. Wliat is forbidden in the fifth Commandment ? 
 
 A. The fifth Commandment forbiddeth the neglecting of, or 
 doing anything against, the honour and duty which belongeth 
 to every one in their severall places and relations. 
 
 Quest. 65. The neglect or omission of any of the duties before mentioned, 
 or the doing of anything contrary thereunto. — Newcomen. All neglect 
 or contempt of special duties which one man doth owe to another. — 
 Webh. In inferiors unthankfulness, hatred, disobedience, and contempt 
 of superiors in thought, word, or action. In superiors evil and light 
 behaviour, want of love and diligence in instructing and guiding those 
 that are under them. — White. 
 
 Q. ^Q. What is the reason annexed to the fifth Commandment ? 
 
 A. The reason annexed to the fifth Commandment, is a 
 promise of a long life and prosperity (as far as it shall serve 
 for G-od's glory and their own good) to all such as keep this 
 Commandment. 
 
 Quest. 66. Q. What is the sanction of this commandment? — A. That 
 thy days may be long, etc. Q. Have all the children of God length of 
 life? — A. They have two manner of ways: 1. ... in this world . . . 
 so far forth as all states and conditions work for their good ; 2. . . . 
 in the kingdom of heaven, of which, indeed, the land of Canaan was a 
 figure. — Twisse. The blessing of long life and prosperity to such as by 
 keeping this Commandment shall show that they regard the image and 
 ordinance of God ... so far forth as it is good for us, and therefore the 
 
24r THE SHORTER CATECHISM. 
 
 godly are sure to live, so long as it shall serve for God's glory and for 
 their own good. — Ussher. 
 
 Q. 67. Which is the sixth Commandment ? 
 
 A. The sixth Commandment is, Thou shalt not kill. 
 
 Q. 68. JVhat is required in the sixth Commandment ? 
 A. The sixth Commandment requireth all lawfull endeavours 
 to preserve our own life, and the life of others. 
 
 Quest. 68. That we do what in us lieth to further the j^'t'^servation of 
 life ... in ourselves and others. — Newcomen. The preservation of the 
 safety of men's persons, with all means tending to the same. . , . — Ussher^ s 
 Principles. Love of our neighbour's person . . . and the careful use of 
 all means to preserve his soul and body. — White. To speak nothing but 
 good unto him, to do him all the good we can, — Twisse. Not to hurt or 
 hinder either mine own life or my neighbour's, but by all means preserve 
 the same. — Bernard. The preserving of men's persons and lives and 
 souls in all safety. — Palmer. The preservation of man's person from the 
 malice of the heart, the injury of the tongue, and the violence of the 
 hand. — Wilkinson. 
 
 ^.69. What is forbidden in the sixth Commandment ? 
 
 A. The sixth Commandment forbiddeth the taking away of 
 our own life, or the life of our neighbour unjustly ; and whatso- 
 ever tendeth thereunto. 
 
 Quest. 69. All murdering and hurt of man's person either in soul 
 or body. — Webb. Unadvised anger, hatred, outward violence to our 
 brother's person, all speeches and behaviour that may provoke any of 
 them, oppression, withholding of necessary relief, neglect of our brother's 
 soul or body. — White. The doing, intending, or wishing any hurt to the 
 souls or bodies of ourselves or others. — Newcomen. 
 
 Q. 70. Which is the seventh Commandment ? 
 A. The seventh Commandment is. Thou shalt not commit 
 adultery. 
 
 Q. 11. What is required in the seventh Commandment ? 
 
 A. The seventh Commandment requireth the preservation of 
 our own and our neighbour's chastity, in heart, speech, and 
 behaviour. 
 
 Quest. 71. The preservation of chastity and purity both in body and 
 mind. — Newcomen. The preservation of chastity in myself and in my 
 neighbour. — Wilkinson. The preservation of the chastity of men's 
 
/ 
 
 THE SHORTER CATECHISM. 25 
 
 persons. — Ussher's Principles. To live chastely and soberly in thought, 
 word, deed, and behaviour. — New Catechism (Scotch). Modesty in 
 apparel, words, and behaviour ; sobriety in meats and drinks, chastity in 
 every part of soul and body. — White. To preserve chastity, and not any 
 way hurt or impair the honesty of thy neighbour. — Bernard. The 
 maintaining of chastity in aU ... in heart and words as well as 
 behaviour. — Palmer. 
 
 Q. 12. Wlioi is forbidden in the seventh Commandment ? 
 A. The seventh Commandment forbiddeth all unchaste 
 thoughts, words, and actions. 
 
 Quest. 72. All manner of inordinacie in thought, desire, speech, or 
 action. — Neiccomen. The defiling of the soul or body with the unclean- 
 ness of the flesh, and all words or actions that may give occasion there- 
 unto. — White. All uncleanness in our thoughts, words, deeds, and 
 behaviour. — Xew Catechism. See also Ball, p. ST. 
 
 Q. 73. JFTiich is the eighth Commandment? 
 
 A. The eighth Commandment is, Tlwu shalt not steal. 
 
 Q. 74. JVhat is required in the eighth Commandment ? 
 
 A. The eighth Commandment requireth the lawfull procuring 
 and furthering the wealth and outward estate of ourselves and 
 others. 
 
 Quest. 74. That we do what in us lieth by all good and laicful means 
 to further the wealth or outward estate of ourselves and others. — Newcomen. 
 That we should not impair our own or our neighbour's estate, but as far 
 as we can procure the good of both. — Wilkinson. To preserve equity, 
 and not any way hinder or diminish thy neighbour's estate, bat by all 
 means preserve and increase the same. — Bernard. The preservation of 
 our neighbour's goods, justice in all our dealings, contentedness with oiu- 
 estate, frugality and labour in an honest calling. — White. In regard of 
 ourselves that we labour diligently in an honest and profitable calling, 
 and content ourselves with the goods well gotten . . . ; in regard of our 
 neighbours, that we use all good means that may tend to the furtherance 
 of their estate. — Ussher's Princijjles. 
 
 Q. 7o. TFhat is forbidden in the eighth Commandment ? 
 
 A. The eighth Commandment forbiddeth whatsoever doth 
 or may unjustly hinder our own or our neighbour's wealth or 
 outward estate. 
 
 Quest. 75. The doing or endeavouring to do anything that may hinder 
 or impair the outward estate of ourselves or others. — Neiccomen. The 
 greedy desire of riches, especially of other men's goods, idleness, unlawful 
 
26 THE SHORTER CATECHISM. 
 
 callings, deceitful bargaining, oppression, the unlawful getting or with- 
 holding of any goods publick or private. — White. See also Ball, p. 87 
 
 Q. 76. Which is the ninth Commandment? 
 A. The ninth Commandment is, Thou shall not hear false 
 tuitness against thy neighbour. 
 
 Q. 77. What is required in the ninth Commandment ? 
 
 A. The ninth Commandment requireth the maintaining and 
 promoting of truth between man and man, and of our own and 
 our neighbour's good name, especially in witness-bearing. 
 
 Quest. 77. The maintaining and upholding of the truth and withal of 
 the good name or credit of ourselves and others. — Newcomen. Ball, p, 87. 
 
 The using of truth in our dealing one tvith another; especially in the 
 jyreservation of the good name of our neighbours. — Ussher's Principles. 
 Truth and plain dealing. — Tivisse. To speak and maintain the truth, to 
 perform our promises, to judge uprightly of ourselves and others, to speak 
 sparingly of their faults, and to stand to their credit against slanderous 
 tongues. — White. That I both think well of him so far as the truth shall 
 suffer me, and also preserve his credit and good name so far as I am able. 
 — Vesey. To preserve verity and not diminish the good name or credit 
 of my neighbour. — Bernard. The maintaining of truth and the preserv- 
 ing of men's good name. — Palmer. That our own and our neighbour's 
 credit and good name should be preserved. — Wilkinson. 
 
 Q. 78. What is forbidden in the ninth Commandment ? 
 
 A. The ninth Commandment forbiddeth whatsoever is pre- 
 judiciall to truth, or injurious to our own or our neighbour's 
 good name. 
 
 Quest. 78. Thinking, speaking, or doing anything against the truth or 
 to the prejudice of our own or our neighbour's good name. — Newcomen. 
 
 All lying and betraying of the truth, breach of promise, false witnessing 
 and judging, proud thoughts and boasting of ourselves, inventing and 
 entertaining causeless suspicions, and false reports of others, or rejoicing 
 in their disgrace. — White. 
 
 Q. 7^. Which is the tenth Commandment? 
 
 A. The tenth Commandment is, Thou shall not covet thy neigh- 
 hour's house, thou shalt not covet thy neighbours wife, nor his man- 
 servant, nor his maid-servant, nor his ox, nor his ass, nor any thing 
 that is thy neighbour s. 
 
 Q. 80. What is required in the tenth Commandment ? 
 
 A. The tenth Commandment requireth full contentment with 
 
THE SHORTER CATECHISM. 27 
 
 our OAvn condition, with a right and charitable frame of spirit 
 toward our neighbour, and all that is his. 
 
 Quest. 80. That vre be truly contented loith our own outward estate and 
 condition, and heartily desire and rejoice in the good estate of our neigh- 
 bours. — Neiocomen. A pure heart and holy thoughts and motions of the 
 heart. — White. To labour for contentment, and that I may not have once 
 an unlawful lust to that which is my neighbour's, but for ever think good 
 towards him. — Bernard. Conteutedness with what is our own, and 
 rejoycing in another's good as in our own. — Palmer. Also Ball. 
 
 ^.81. JFhat is forbidden in the tenth Commandment ? 
 
 A. The tenth Commandment forbiddeth all discontentment 
 with our own estate, envying or grieving at the good of our 
 neighbour, and all inordinate motions and affections to any thing 
 that is his. 
 
 f. 81. The least lusting of the heart contrary to true contentment 
 with my own, and rejoicing in another's good. — Ca. of 1644. 
 
 All wandering thoughts that disagree from the love which we owe unto 
 our neighbours; although we never yield consent thereunto. — Ussher's 
 Principles. The least motions and inclinations to the contrary. — Palmer. 
 
 The originall corruption of the heart and all sinfull motions proceeding 
 from it, though we consent not to them. — White. Lust and sudden mo- 
 tions against our neighbour without consent. — Bernard. All motions and 
 inclinations and concupiscences whatsoever, . . . though passing without 
 consent of heart, whether concerning our neighbour's person or state any 
 way. — Wilkinson. All inordinate motions of but wishing any thing which 
 is not our own. — Whitaker. All kind of discontented thoughts about our 
 own present condition, together with all inordinate desires, wishes, or 
 longings after that which is not . . . envying at the prosperity or happi- 
 ness of others, together with all rejoicing in their hurt. — Newcomen. 
 
 Q. 82. Is any man able ])erfecthj to keep the Commandments of 
 God ? 
 
 A. Xo meer man since the fall is able, in this life, perfectly 
 to keep the Commandments of God, but doth^ daily break 
 them in thought, word, and deed. 
 
 Quest. 82. Q. Is any man able to keep this law ? — A. No man is able 
 in this life perfectly to observe what God's law requireth. — Ames. Q. Can 
 you keep all these Commandments ? — A. No ; I break them daily in 
 thought, word, and deed. — Egerton, p. 35. No ; we break every Com- 
 mandment thereof daily in thought, word, and deed. — White's Sltort 
 Catechism. No ; for the best man that is doth sin and break it daily. — 
 
 1 Ed. 164S omits doth, and for break reads breaks. 
 
28 THE SHORTER CATECHISM. 
 
 WebVs Key of Knowledge. Neither can I nor any man else, but whoso- 
 ever doth his best offendeth against them every day, first in thought, 
 secondly in word, and thirdly in deed. — Vesey. 
 
 Q. 83. Are all transgressions of the Law equally heinous ? 
 A. Some sins in themselves, and by reason of severall aggra- 
 vations, are more heinous in the sight of God than others. 
 
 Quest. 83. Q. Are all sins of knowledge equal? — A. No, some are of 
 infirmity, and some of presumption, . . . some are only sins, but others 
 are wickednesses, and some beastliness or devilishness. — Ames. Q. What 
 be the difi"erences of sins actually committed? — A. They are many, but 
 especially these : 1. A partaking with others in sin by consent, appro- 
 bation, counsel, presence, enticement, or the like ; 2. A sinning ignorantly 
 of a conscience misinformed ; 3. A sinning of knowledge through infirmity ; 
 4. A sinning presumptuously with knowledge ; 5. A sinning upon know- 
 ledge obstinately, and out of malice against God. — Elton. 
 
 Q. 84. Wliat doth every sin deserve ? 
 
 A. Every sin deserveth God's wrath and curse, both in this 
 life, and that which is to come. 
 
 Quest. 84. The wrath and curse of God, that is, all plagues and judg- 
 ments of body and soul in this world and in the world to come. — Parr. 
 The wages of sin is death, . . . and the curse and wrath of God to the 
 uttermost both in this life and in the next. — Wilkinson. 
 
 Q. What do man's sins deserve ? A. The curse of God, with all the 
 miseries of this life and the punishment of hell fire ever after. — Egerton. 
 Even first all temporal crosses and calamities of this life present . . . 
 and eternal damnation both of body and soul after this life. — Vesey. 
 The infinite wrath of God, and his vengeance for ever in this world and 
 in the world to come, is due for the least sin. — Bernard. 
 
 Q. 85. What doth God require of us, that lue may escape his 
 vrath and curse due to us for sin ? 
 
 A. To escape the wrath and curse of God due to us for sin, 
 God requireth of us Faith in Jesus Christ, Kepentance unto life, 
 with the diligent use of all the outward means whereby Christ 
 communicateth to us the benefits of Redemption. 
 
 Quest. 85. Q. By what means shall I escape death ? A. By faith in 
 Christ. — Paget. Q. How must you esca]ie this vengeance of God ? 
 A. Only by faith in Jesus Christ, whose is the merit only and wholly of 
 my salvation. — Bernard. 
 
 Q. 86. JVhat is Faith in Jesus Christ ? 
 
 A. Faith in Jesus Christ is a saving grace, whereby we 
 
THE SHORTER CATECHISM. 29 
 
 receive, and rest upon him alone for salvation, as he is offered 
 to us in the Gospel. 
 
 Quest. 86. It is a resting upon Christ alone for pardon of sin and 
 eternal salvation. — Brinsley's Ca. Faith is a saving grace whereby we 
 go out of ourselves and rest upon Christ alone for salvation. — Geree. A 
 lively belief of the gospel whereby Christ (offered) is received and rested 
 upon for salvation. — Ca. of 1644. A grace whereby we receive Christ as 
 our perfect Saviour, and rest upon him alone for salvation. — Ca. 1646. 
 In our vocation we receive Christ, and rest upon him as offered. — Ames. By 
 faith we receive Christ and his benefits offered unto us. — Elton. Faith is 
 a wonderful grace of God by which a man doth apprehend and apply 
 Christ and all his benefits unto himself. — Perkins, also Elton. A full 
 persuasion and steadfast assurance. — Paget. A constant relying only 
 upon the mercy of God in Christ Jesus for everlasting salvation. — Baker\'i 
 Short Catechism. It is a belief of the gospel, whereby a sinner, truly 
 humbled for sin, doth trust and rest upon Christ alone for salvation — 
 Llittletonl ? — Help for young people. A resting upon Christ alone for 
 salvation. — Ball. True faith in Christ is to rest in him alone for pardon 
 . . . and then for aU grace and salvation. — Palmer. See for t/'ss/ter, p. 13. 
 
 Q. 87. ^hat is Repentance unto life ? 
 
 A. Repentance unto life is a saving grace, whereby a sinner, 
 out of a true sense of his sin, and apprehension of the mercy of 
 God in Christ, doth, with grief and hatred of his sin, turn from 
 it unto God, with full purpose of, and endeavor after, new 
 obedience. 
 
 Quest. 87. A gift of God whereby a godly son-ow is wrought in the 
 heart of the faithful for offending God the merciful Father, . . . together 
 with a resolution for the time to come to forsake their former courses and 
 lead a new life. — Ussher's Principles. A godly sorrow for sin wrought in 
 the heart by the Spirit of God. — Baker's Short Catechism. It is a true 
 turning of my mind, will, and heart wholly from the world, the flesh and 
 the devil unto God withfidl purpose to attend carefully to the counsel of 
 his word and Spirit, and through the whole course of my life readily and 
 constantly endeavour to follow the same. — Bernard. Q. What are the 
 parts of repentance ? A, Two : first, a forsaking of our sin with an 
 hatred and sorrow for it ; secondly, a betaking of ourselves unto righteous- 
 ness with a love and liking of it. — Attersoll. A turning from sin unto God, 
 a change of the purpose of the heart and course of life. — Elton. Q. Whence 
 Cometh this change ? A. Especially from the sight and feeling of God's 
 mercy towards us in Christ. — Egerton. 
 
 Q. 88. Wliat are the outward means whereby Christ communi- 
 cateth to us the benefits of Redemption ? 
 
 A. The outward and ordinary means whereby Christ com- 
 
30 THE SHORTER CATECHISM. 
 
 inunicatetli to us the benefits of Eedemption, are his Ordinances, 
 especially the Word, Sacraments, and Prayer; all which are 
 made efFectuall to the Elect for salvation. 
 
 Quest. 88. The ordinary outward means for this are, first, diligent hear- 
 ing of the word ; secondly, often use of the sacraments ; and thirdly, 
 frequent prayer. — Vesey. The preaching of the word, prayer, and the 
 sacraments. — Attersoll. Q. What are the ordinances of God, etc. t A. 
 Chiefly five : 1. The word preached ; 2. The administration of the sacra- 
 ments ; 3. Prayer; 4. Discipline; Lastly, Christian communion. — Peters. 
 His Word, Sacraments, Prayer, and Discipline. — Ca. of 1644. 
 
 Q. 89. How is the Word made effectual to salvation ? 
 
 A. The Spirit of God maketh the Reading, but especially the 
 Preaching of the Word, an effectuall means of convincing and 
 converting sinners, and of building them up in holiness and 
 comfort, through faith, unto salvation. 
 
 Quest. 89. By the powerful preaching of the gospel and effectual work- 
 ing of the Spirit by the same. — Hinde. Q. What say you of the word 
 read ? A. It is a part of God's ordinance, but much more efi'ectual when 
 it is preached. — Egerton. Q. What need is there of hearing the word 
 l)reached, seeing we may read it? A. Because it is the ordinance of God 
 and his power unto salvation ... it serves — 1. To breed faith in their 
 hearts ; and 2. then to increase it. — Elton. So also Newcomen. 
 
 Q. 90. How is the Word to be read and heard, that it may become 
 effectuall to salvation ? 
 
 A. That the Word may become effectuall to salvation, we 
 must attend thereunto with diligence, preparation, and prayer, 
 receive it with faith and love, lay it up in our hearts, and 
 practise it in our lives. 
 
 Quest. 90. He must attend to it with meekness and reverence, meditate 
 and confer on it after he hath heard it, and above all, put in practice 
 what is taught therein. — Newcortien. Q. How may we profit by the 
 word preached ? A. If being persuaded that it is God's ordinance, we 
 come with prayer, hear with attention and application, and after call to 
 mind what we have heard to put in practice. — Egerton' s Brief Method. 
 We must come to it with hunger-bitten hearts, having an appetite to 
 the word. We must mark it with attention, receive it with faith, sub- 
 mit ourselves unto it with fear and trembling, even then when our faults 
 are reproved. Lastly, we must hide it in our hearts that we may frame 
 our lives and conversations by it. — Perkins, also Elton. We must pray 
 to the Lord for a blessing . . . attend to the things that are taught us 
 . . . lay them up in our hearts, and obey and practise them in our lives. 
 — Vesey. See also Ball, p, 75. 
 
THE SHORTER CATECHISM. 31 
 
 Q. 91. How do the Sacraments become effectuall means of sal- 
 vation ? 
 
 A. The Sacraments become effectuall means of salvation, not 
 from any virtue in them, or in him that doth administer them ; 
 but onely by the blessing of Christ, and the working of his 
 Spirit in them that by faith receive them. 
 
 Quest. 91. Not as having grace infolded in them, but God by his 
 wonderful power gives it and confirms it unto us by the sacraments. — 
 Bernard's Short Grounds. They neither of themselves, nor in themselves, 
 include or give grace, for that is the gift of the Holy Ghost, but they be 
 holy signes whereby as by an instrument God doth work and seal grace 
 in my heart by faith received. — Shutte's Compendious Form. They 
 neither work grace eflfectually of themselves, nor are they bare signs, 
 but . . . means ordained of Christ to confirm to the faithful receiver the 
 things signified, not of themselves, but by virtue of Christ's institution. 
 — Burton's Grounds of Christian Religion. The minister only dispenseth 
 the signs, but it is God that giveth and dispenseth the things signified. 
 — Ussher. 
 
 Q. 92. What is a Sacrament ? 
 
 A. A Sacrament is an holy Ordinance instituted by Christ, 
 wherein, by sensible signs, Christ, and the benefits of the New 
 Covenant, are represented, sealed, and applied to Believers. 
 
 Q. 9 3. Which are the Sacraments of tJie New Testament ? 
 A. The Sacraments of the New Testament are. Baptism, and 
 the Lord's supper. 
 
 Quest. 92 and 93. It is an holy ordinance of God, which he hath 
 appointed to be used in his church . . . whereby Christ and his benefits 
 are, by such outward rites as he hath prescribed, signified, exhibited, 
 and sealed to them. — Elton. A sacrament is an holy action ordained 
 by Christ in his church, wherein under certain visible signs, Christ, with 
 all his benefits, is signed, sealed, and conveyed unto the true believer. — 
 Whitens Short Catechisme. Wherein by visible signs the promises of the 
 covenant are represented, exhibited, sealed, and applied to us. — Ames. A 
 visible sign ordained by Christ to signify, seal, and exhibit the invisible 
 graces promised to his elect in the Gospel. — Baker's Catechism. A signe 
 to represent, a scale to confirm, and an instrument to convey Christ and 
 all his benefits to them that do believe in him. — Perkins. Un segno 
 esterior sensibile che significa la gratia a gustificatione gia detta per 
 institutione di Christo. — Gagliardi. A sensible signe and seale of God's 
 favour offered and given to us. — Craig. Q. What are the Sacraments 
 ordained by Christ in the New Testament ? — A. Baptism and the Lord's 
 Supper. — Ussher. 
 
32 THE SHORTER CATECHISM. 
 
 Q. 94. IFhat is Baptism? 
 
 A. Baptism is a Sacrament, wherein the washing with water 
 in the name of the Father, and of the Son, and of the Holy 
 Ghost, doth signifie and seal our ingrafting into Christ, and 
 partaking of the benefits of the Covenant of Grace, and our 
 ingagement to be the Lord's. 
 
 Quefit. 94. Q. What is baptism? — A. It is a Scacrament of the New- 
 Testament, wherein, by the minister's once washing with w^ater in the 
 name of the Father, the Son, and the Holy Ghost, is represented and 
 sealed to the right receiver, the powerful washing of the blood of Christ, 
 and of the Spirit of Christ, and to his ingrafting into Christ, his new 
 birth, and his entrance into the covenant of grace. — Elton; also Ussher. 
 Our spiritual ingrafting into Christ, etc. — White, and also Ball. Q. 
 What is signified by that oflfering and giving the body to be washed 
 with the water of baptism ? — A. The consecrating and giving himself to 
 the Lord. — Elton. 
 
 Q. 95. To whom is Ba])tisin to he administered ? 
 
 A. Baptism is not to be administered to any that are out of 
 the Visible Church, till they profess their faith in Christ, and 
 obedience to him ; but the infants of such as are members of 
 the Visible Church are to be baptized. 
 
 Quest. 95. Q. Who are to be admitted to the Sacrament of Baptism ? — 
 A. All such as be in the covenant in likelihood or in the judgment of 
 charity. Q. Who be those? — A. Either persons of riper years that join 
 themselves to the true church of God and make profession of the true 
 faith of Christ, or irfants horn of Christian parents; for infants of 
 believing parents are within the covenant of grace. — Elton. Not only 
 such as be of years that can and do testify their faith, but also infants 
 of either father or mother professing Christ and baptized ; for the 
 promise of salvation belongs to them and to their children. — Bernard ; 
 see also Gouge and Ball. 
 
 ^.96. What is the Lord's Supper ? 
 
 A. The Lord's Supper is a Sacrament, wherein, by giving 
 and receiving bread and wine, according to Christ's appoint- 
 ment, his death is shewed forth ; and the worthy receivers are, 
 not after a corporall and carnall manner, but hj faith, made 
 partakers of his Body and blood, with all his benefits, to their 
 spirituall nourishment, and growth in grace. 
 
 QueM. 96. It is the second sacrament, wherein, hy the visible receiving 
 of bread and wine, is represented our spiritual communion with the body 
 
THE SHORTER CATECHISM. 33 
 
 and blood of Christ, . . Its uses are to sheiv forth the death and suflFerings 
 of Christ, etc. — AttersoU. It is the second sacrament of tbe New 
 Testament, wherein God . . . signifieth, sealeth, and exhibiteth to every 
 faithful receiver the body and blood of Christ for his spiritual nourish- 
 ment and growth in Christ. — Ussher^s Body of Divinity. See also 
 Newcomen. It is also a sacrament of the New Testament, wherein, by 
 the minister's blessing and delivering of bread and wine, according to the 
 institution of Christ, is signified, exhibited, and sealed to the right 
 receiver the nourishment of the soule to eternall life by the body and 
 blood of Jesus Christ crucified, and to his further growth in grace, and 
 his further confirmation in the Covenant of grace. — Elton. Q. What is 
 offered unto you in the Lord's Supper hy giving and receiving bread and 
 wine ? — A. Christ Jesus and him crucified, with all the benefits of his 
 death and passion. — Hinde's Pathway to Piety. Even as the minister by 
 the reverent use of the word ofi"ereth bread and wine to the communicants 
 to feed thereupon bodily, so God the Father, by the powerful work of the 
 Spirit, oflfereth and giveth the body and blood of Christ, with all the 
 benefits of his sufferings, unto the faithful . . . for our communion and 
 growth in Christ. — AttersoU. Though Christ his body and blood be 
 truly given and received in the Sacrament, yet they are not given and 
 received corporally, but spiritually and sacramentally. — Elton. By faith 
 after a spiritual, not after a carnal, manner. — Wilkinson. Received of us 
 by faith for the nourishing of our souls unto eternal life. — Newcomen. 
 
 Q. 97. JFliat is required to the ivoiihy receiving of the Lord's 
 Sapper ? 
 
 A. It is required of them that v\^ould worthily partake of the 
 Lord's Supper, that they examine themselves of their Know- 
 ledge to discern the Lord's body, of their Faith to feed upon 
 him, of their Eepentance, Love, and New Obedience; lest, 
 coming unworthily, they eat and drink judgment to themselves. 
 
 97. Q. How many things are required to prepare us to the 
 worthy receiving of the Lord's Supper? — A, Four. Q. What are the 
 two first? — A. Knowledge and faith. Q. What are the two last? — A. 
 Repentance and love. — Tivisse. They are six in number : — 1. An holy 
 desire of the sacrament and cheerful coming to it ; 2. a measure of sound 
 knowledge, touching the things and actions in the sacrament, and the use 
 of them ; 3. a true and lively faith in Jesus Christ crucified ; 4. true 
 and unfeigned repentance ; 5. an unfeigned and godly purpose of 
 amendment of life ; 6. a love to God for his mercy in the great work of 
 our redemption, and a love to all that bear the image of God. — Elton. 
 
 Q. What is the danger of unworthy receiving ? — A. Unworthy receivers 
 
 are guilty of the body and blood of the Lord, and so doe eat and drink 
 
 judgment unto themselves. — Ball. He becomes guilty of the body and blood 
 
 \ of Christ, and so eateth and drinketh judgment unto himself. — Newcomen. 
 
 C 
 
34 THE SHORTER CATECHISM. 
 
 Q. 98. What is Prayer? 
 
 A. Prayer is an offering up of our desires to God for things 
 agreeable to his will, in the name of Christ, with confession of 
 our sins, and thankfull acknowledgment of his mercies. 
 
 Quest. 98. Prayer is the Hfting up of my heart to God, and asking hi 
 Christ^ s name of things needful to me and the whole church, with thanks- 
 giving for his benefits. — Shutte. It is a right request made only to God, 
 hi the name of Jesus Christ, by a true believer, for such things as be 
 lawful. — Bernard. Prayer is an humble, hearty, and holy request, made 
 according to God's will, and offered up by faith to God, in the name of 
 Christ, for things need full either for body or soule. — Elton. It is a 
 religious calling upon God alone, in the name of Christ, craving the things 
 we want, and giving thanks for those we have. — Egerton^s Brief Method. 
 Not the calling of the tongue, but the cry of the heart. — Hinde. 
 
 Q. What are the parts thereof ? — A. Two principally ; petition or 
 request, whereby we crave things needful, and thanksgiving or praise, 
 whereby we give thanks for benefits received, to both which is annexed 
 confession of sins. — Ussher^s Body of Divinity. 
 
 Q. 99. What rule hath God given for our direction in Prayer? 
 
 A. The whole word of God is of use to direct us in Prayer ; 
 but the special rule of direction is that form of Prayer which 
 Christ taught his disciples, commonly called The Lord's Prayer. 
 
 Quest. 99. Generally the word of God, more specially the forme of 
 prayer which Christ hath taught us, which we commonly call The Lord's 
 Prayer. — Newcomen. The same which our Saviour Christ taught his dis- 
 ciples, called The Lord's Prayer. — Bernard. The general direction is the 
 word of God, the more special is The Lord's Prayer. — Ball. The Scrip- 
 tures, and chiefly The Loi-d's Prayer. — Craig. 
 
 Q. Have you any sound pattern of holy prayer? — A, There be many 
 in the Scriptures, but none comparable to the Lord's prayer for a perfect 
 pattern and full direction to pray by. — Egerton's Form of Examining, 
 p. 33. Q. How must we pray? — A. As we are directed in God's word, 
 but especially by Christ in that form which we call the Lord's prayer. — 
 White. 
 
 Q. 100. What doth the -preface of the Lord's Prayer teach us ? 
 
 A. The preface of the Lord's Prayer, (which is, Our Father 
 which art in Heaven,) teacheth us to draw near to God with all 
 holy reverence and confidence, as children to a father, able and 
 ready to help us ; and that we should pray with and for others. 
 
 Quest. 100. To pray with reverence to his glorious and heavenly 
 majesty, and yet with confidence in his Almighty power. — Newcomen. 
 To come unto God with confidence and boldness as to a father, and yet 
 
THE SHORTER CATECHISM. 35 
 
 with reverence of his Majesty as being in heaven. — Brinsley. To direct 
 our prayers to God only . . . who is a Father, and therefore willing, a 
 heavenly Father, and therefore able to help us in all our necessities. — 
 Wilkinson. It implies, first, that we may go boldly to him ... as 
 children to their dear and loving Father ; secondly, that he beareth a 
 fatherly affection towards us, and is ready and willing to hear and grant 
 our lawful requests. — V^esey. 
 
 Q. 101. What do tve pray for in the first Petition ? 
 
 A. In the first Petition, (which is, Hallowed he thy name) we 
 pray, That God would enable us and others to glorifie him in 
 all that whereby he maketh himself known, and that he would 
 dispose all things to his own glory. 
 
 Quest. 101. What meane you here by the name of God? Whatsoever 
 God makes himself known or remembered by. What is it then you ask 
 in this petition ? That God's glorious excellency may be more and more 
 . . . set forth and advanced by us in and above all things. — Neiccomen. 
 That God may be glorified and magnified by us and by all other creatures. 
 — Brinsley. That God's name may be sanctified, that is his divine attri- 
 butes be acknowledged, admired, and celebrated, wheresoever they 
 appear in his word and works. — Josias White. To this end, that knowing 
 him to be a God that delighteth in holiness, we might thereby be moved 
 to refer all things to the glory of his holy name. — Twisse. 
 
 Q. 102. What do we pray for in the second Petition ? 
 
 A. In the second Petition, (which is, Thy kingdom come) we 
 pray. That Satan's kingdom may be destroyed ; and that the 
 Kingdom of Grace may be advanced, ourselves and others 
 brought into it, and kept in i^; and that the Kingdom of Glory 
 may be hastened. 
 
 Quest. 102. First, that Satan's tyranny may be abolished ; second, that 
 the word of God may be gloriously advanced everywhere, . . . last, that 
 he would be pleased to finish the kingdom of grace, and to hasten the 
 kingdom of glory. — Neiccomen. That God, throwing down the kingdom of 
 sin and Satan, would reign in us by his word and Spirit. — Attersoll. For 
 the establishing of the kingdom of grace inwardly in men's hearts, and out- 
 wardly in the visible church, and for the hastening of the kingdom, of glory. 
 — Josias White. See also Ball, p. 77. 
 
 Q. 103. What do ive pray for in the third Petition ? 
 
 A. In the third Petition, (which is, Thy will he done on earth, 
 as it is in heaven,) we pray, That God, by his grace, would make 
 us able and willing to know, obey, and submit to his will in all 
 things, as the Angels do in heaven. 
 
36 THE SHORTER CATECHISM. 
 
 Quest. 103. 1. That we may rightly know and understand God's will. 
 2. That denying our own wills, we may readily submit unto it, both in 
 doing what he requireth, and in siiffering what he doth unto us, though 
 never so contrary to our affections. 3. That we may do all this sia- 
 cerely, cheerfully, constantly, and perfectly, as the saints and angels do 
 in heaven. — Neiocomen. That we may yield ourselves wholly to his will 
 in all things, and strive to go forward in the same till we meet in perfect 
 obedience with his angels in heaven. — Giffard's Ca. [That all things may 
 be ordered according to the counsell of God's will, and (John White)] that 
 we, denying ourselves, may be wholly subject to his revealed will in 
 suffering patiently, and performing cheerfully, whatsoever God hath 
 appointed, as the angels do hi heaven. — Josias White. That God would 
 incline the hearts of all his people unto his holy word, whereby they 
 mai/ know and obey his will, and that under every cross which he shall lay 
 upon us, we may possess our souls with patience. — Attersoll. 
 
 Q. 104. JFhat do ive p'o.y for in the fourth Petition ? 
 
 A. In the fourth Petition, (which is, Give us this day our daily 
 bread,) we pray, That of God's free gift we may receive a com- 
 petent portion of the good things of this life, and enjoy his 
 blessing with them. 
 
 Quest. 104. That God would from time to time supply unto us in a fit 
 measure all necessaries for this life by lawful means, and bless them so 
 unto us that we may use them unto our good with comfort. — Josias 
 White. 1. That God will give us all things needful for this life ; 2. that 
 God will give us his blessing with them. — Twisse. We pray for di competent 
 and convenient measure of all earthly blessings, serving both for necessity 
 and also for Christian delight and pleasure. — Attersoll. 1. That God will 
 give lis such a portion of these outward things as he shall in his wisdom 
 see convenient for us ; 2. that he wilMfenable us to labour in our calling, 
 and bless our labours in them. — Newcomen. 
 
 Q. 105. What do we pray for in the fifth Petition ? 
 
 A. In the fifth Petition, (which is, And forgive us our debts, as 
 ve forgive our debtors,) we pray. That God, for Christ's sake, 
 would freely pardon all our sins ; which we are the rather 
 incouraged to ask, because by his grace we are inabled from the 
 heart to forgive others. 
 
 Quest. 105. That God of his free grace and mercy in Christ would fully 
 pardon all our sins, as we desire to forgive the wrongs and injuries done 
 to us by others. — Brinsley. That God for Christ's sake, etc. — New- 
 comen. 
 
 That God would freely pardon our sins committed against him . . . 
 justifying us in his Son Christ Jesus. — Attersoll. 
 
THE SHORTER CATECHISE!. 37 
 
 That we may feel and acknowledge our sins and obtain pardon of 
 them in Christ. Q. Why is it added, As we forgive, etc. ? — A. That by 
 forgiving others we may have a comfortable assurance that God hath 
 forgiven us, and that we may labour to carry merciful hearts towards 
 others, as we hope to obtain mercy. — Josias White. 
 
 Q. 106. JVluit do we pray for in the sixth Petition ? 
 
 A. In the sixth Petition, (which is, And lead us not into temp- 
 tationy but deliver us from evil,) we pray. That God would either 
 keep us from being tempted to sin, or support and deliver us 
 when we are tempted. 
 
 Quest. 106. That we rnay be delivered either from temptations them- 
 selves, or from the evil of them. — Brinsley. 
 
 That God would not give us over to our lusts and the temptations of 
 Satan, but strengthen us with his Holy Si)irit always to strive against 
 them, and that he would preserve and keep us from all their evil. — 
 Giffard's Catechism. 
 
 The moderating of our trials that they exceed not our strength . . . 
 and assistance from God to resist them, so that we fall not into the power 
 of Satan or any evil. — Josias White. 
 
 1. That God would keep me if it be his blessed will from entering the 
 lists with Satan, or encountering any occasion of sin ; 2. that if I must 
 needs be tempted, I be not overcome of any temptation. — Newcomen. 
 
 Q. 107. llliat doth the Conclusion of the Lord's Prayer teach us ? 
 
 A. The Conclusion of the Lord's Prayer, (which is, For thine 
 is the kingdom, and the p)Oicer, and the glory, for ever. Amen.) 
 teacheth us, to take our incouragement in prayer from God 
 onely, and in our prayers to praise him, ascribing kingdom, 
 power, and glory to him : And, in testimony of our desire, and 
 assurance to be heard, we say, Amen. 
 
 Quest. 107. That all honour and praise belongeth to God projjerlj^ and 
 is to be referred in all things to him only, and that praise and thanks- 
 giving are to be joined with prayer, — Xewcomen. 
 
 To rest on God's power to perform whatsoever we pray for, and abas- 
 ing ourselves to advance the Lord only, and ... to turn all that we beg 
 and receive at God's hands to the glory of his name. — White. It con- 
 taineth a thanksgiving wherein the government and ordering of all thino-s, 
 together with the power and glory of the same, is ascribed wholly and 
 only to the Lord. — Attersoll. Q. Why is there . . . mention made of the 
 glory of God ? — A. To teach us to conclude all our prayers ivith praises 
 of God. — Xowell. Q. Why are we taught to conclude with the word 
 Amen ? — A. To testify thereby our fervent desire that it may be so, and 
 our confidence that so it shall be as we have prayed. — Josias White, it 
 
38 THE SHORTER CATECHISM. 
 
 imparts (1) an assent of the mind to that we pray for ; (2) A desire of the 
 heart that the things assented to may be obtained ; (3) An assurance of 
 faith that we shall obtain them so far as shall be good for ns. — New- 
 comen. 
 
 It signifieth So be it, or so shall it he, first, shewing a fervent desire to 
 have that I ask ; secondly, it is an assurance to my conscience that I 
 shall have that I ask. — Attersoll and Twisse. 
 
 THE TEN COMMANDMENTS. 
 
 Exodus xx. 
 
 THE LORD'S PRAYER. 
 
 Matthew vi. 
 
 OUE Father which art in heaven, Hallowed be thy name. 
 Thy kingdom come. Thy will be done in earth, as it is 
 in heaven. Give us this day our daily bread. And forgive us 
 our debts, as we forgive our debtors. And lead us not into 
 temptation ; but deliver us from evil : for thine is the kingdom, 
 and the power, and the glory, for ever. Amen. 
 
 THE CREED. 
 
 IBELEEVE in God the Father Almighty, Maker of heaven 
 and earth ; and in Jesus Christ, his only Son our Lord, who 
 was conceived by the Holy Ghost, born of the Virgin Mary, 
 . suffered under Pontius Pilate, was crucified, 
 
 the state of the dead, dead, and buried : he descended into hell ; * 
 ofdearhtuitheTMrd the third day he rose again from the dead; 
 <^*y- he ascended into heaven, and sitteth on the 
 
 right hand of God the Father Almighty ; from thence he shall 
 come to judge the quick and the dead. I believe in the Holy 
 Ghost ; the holy Catholick Church ; the communion of saints ; 
 the forgiveness of sins ; the resurrection of the body ; and the 
 life everlasting. Amen. 
 
THE SHORTER CATECHISM. 39 
 
 So much of every Question, both in the Larger and Shorter 
 Catechism, is repeated in the Answer, as maketh every Answer 
 an entire Proposition or sentence in itself: to the end the 
 Learner may further improve it upon all occasions for his 
 increase in knowledge and piety, even out of the course of 
 catechising as well as in it. 
 
 And albeit the substance of the Doctrine comprised in that 
 abridgment commonly called, The Apostles* Creed, be fully set 
 forth in each of the Catechisms, so as there is no necessity of 
 inserting the Creed itself, yet it is here annexed, not as though 
 it were composed by the Apostles, or ought to be esteemed 
 Canonicall Scripture, as the Ten Commandments and the Lord's 
 Prayer (much less a Prayer, as ignorant people have been apt 
 to make both it and the Decalogue), but because it is a brief 
 sum of the Christian faith agreeable to the Word of God, and 
 anciently received in the Churches of Christ. 
 
 Cornelius Burgess, Prolocutor pro t€mj>ore. 
 Henry Roborough, Scriba. 
 Adoniram Byfield, Scrihou 
 
A Short Catechisme 
 
 IVherein are briefly handled 
 
 the fundamental! principles 
 of Christian Religion 
 
 Needfull to be knowne by all Chris- 
 tians before they be admitted to 
 the Lord's Table. 
 
 W hereunto are added sundry prayers. 
 
 The seventh edition, corrected and inlarged by 
 William Gouge. 
 
 HeB. v. 12. 
 
 When for the tune ye ought to be teachers, ye have need againe that one 
 teach you which be the first Principles of the Oracles of God. 
 
 LONDON 
 
 Printed by John Beale 1635 
 
TO THE CHRISTIAN READER. 
 
 I AM not ignorant that thorow the good gift of the grace of 
 God given to many faithfull ministers before my time, sufficient 
 formes of Catechismes have been published, so as there was no 
 need of publishing this little forme which folio weth. The Lord 
 knoweth how far it was from my purpose to send it forth to 
 the open view of the world. The occasion of first publishing 
 it was this. When I used to catechise the youth of my parish, 
 the minister which was assistant to me in my place copied out 
 from time to time the heads of such points as I propounded to 
 those whom I examined, and at length brought them to this 
 forme. These heads were given forth beforehand to such as 
 were to answer, that they might know whereabout they should 
 be examined. Many other questions were out of them deducted, 
 but these layd down as the ground work of all. By this meanes 
 the printer got a coppy of them and published them once and 
 againe before I yielded to father them. At the third impres- 
 sion I was moved to revise the forenamed forme, and to acknow- 
 ledge it to be mine ; which I doe not in any conceit of adding 
 more than hath been before set down in other catechismes, but 
 rather to testify mine owne faeth and consent to the doctrine 
 long taught and received in this Church. Howsoever I think 
 it very requisite that there were one compleat approved 
 catechism to be used in all churches, yet I find that in all ages 
 of the Church God hath stirred up many of his servants to 
 publish several formes all agreeing in the substance; and I 
 observe, among many other, these two good uses to arise from 
 thence : First, That the doctrine of the gospell is by the mutuall 
 
44 A SHORT CATECHISME. 
 
 consent of many faithful ministers the more confirmed, as is 
 the history of Christ penned by four severall witnesses all 
 agreeing in substance, though varying in order, in phrase, and 
 in brevity or prolixity. Secondly, That many more are in- 
 structed in the principles of religion than otherwise would be ; 
 for some desire one man's booke that would not another's, yea 
 more bookes are vented, because they come from severall 
 authors, than would be if they came from one. In hope that 
 these briefe rudiments will turne to the prejudice of none, but 
 to the edification of some, I commend them to the Church of 
 God, and myselfe to the prayers thereof 
 
 Will. Gouge. 
 
 A Short Prayer before reading or hearing of iJie Holy 
 Scriptures expounded, or learning of the Principles 
 of Christian Religion, 
 
 Father of Light, who hast been pleased to vouchsafe unto 
 us poore miserable sinners, who by nature sit in darkness and 
 in the shadow of death, the light to direct us thorow the dark- 
 ness of this world unto the light of glory, We beseech thee to 
 pardon all our sins, and to open the blind eyes of our under- 
 standing, that we may rightly conceive thy Word, and withall 
 to give us grace rightly to apply it unto our owne hearts, and 
 to yield all holy obedience thereunto through Jesus Christ our 
 Lord and only Saviour. Amen. 
 
A SHORT CATECHISME. 45 
 
 A BRIEFE METHOD 
 
 of Catechising, wherein are handled 
 
 The Fimdamental Principles 
 of Christian Religion. 
 
 [SPECIMEN.] 
 
 Qu. What is everyone bound to knoiv ? 
 Ans. God, and Himselfe. 
 
 Q. Where is this knowledge to he had ? 
 
 A. In the holy Scriptures, contained in the Old and New 
 Testament. 
 
 Q. Who is the author of those Scriptures ? 
 
 A. The Holy Spirit of God, who inspired holy men to write 
 them. 
 
 Q. What is God ? 
 
 A. A Spirit of infinite perfection. 
 
 Q. Hoio mamj Gods are there ? 
 
 A. Onely one : but distinguished into three persons, the 
 Father, the Son, and the Holy Ghost. 
 
 Q. How is God further made known unto us ? 
 A. By his properties, and by his workes. 
 
 Q. What are the properties of God ? 
 
 A. No other than the very essence or nature of God, but as 
 certaine attributes applyed to him to distinguish him from all 
 creatures. 
 
46 A SHORT CATECHISME. 
 
 Q. What are the kindes of them ? 
 
 A. Either incommunicable, which are so proper to God alone, 
 as in no respect they can be attributed to any creature ; or 
 communicable, which in some respects are attributed also to 
 creatures. 
 
 Q. Rehearse some of the former kind, 
 
 A. Eternity without beginning; Infinitenesse, filling all 
 places ; Prescience, knowing all things before hand ; Immuta- 
 bility, not subiect to any change ; All-sufficiency in himselfe, 
 Omnipotencie, etc. 
 
 Q. Rehearse some of the latter kind. 
 
 A. Power, Purity, Wisedome, Truth, Justice, Mercy, etc. 
 
 Q. What difference is there betwixt these latter properties as they 
 are in God, and as they are in the creatures ? 
 
 A. I. God hath them of and from himself; the creature 
 receiueth them from God. IT. God hath al of them infinitely 
 without measure ; the creature hath but a portion. 
 
 Q. What are the workes of God ? 
 
 A. His decree, and the execution therof. 
 
 Q. What heleeve you concerning God's Decree in generall ? 
 
 A. That he ordained all things before all times, according to 
 his will. 
 
 Q. What heleeve you concerning God's particular decree of men .? 
 
 A. That God from all eternity elected some to be saued in 
 Christ, and left others to be damned for their sins. 
 
 Q. What is the principcdl end that God aymed at therein. ?■ 
 A. The Glory of his Mercy and his Justice. 
 
 Q. Wherein consisteth the execution of God's decree .? 
 
 A. In making and gouerning all things. 
 
 Q. How did God make all things ? 
 
 A. By his Word, of nothing, in six dayes, very good. 
 
A SHORT CATECHISME. 47 
 
 Q. How did God governe all things 2 
 
 A. As by wise prouidence he preserueth all, so he disposeth 
 them to his own glory, and his childrens good. 
 
 Q. How may we come to the knowledge of our selves ? 
 
 A. By a due consideration of the seuerall estates of man. 
 
 Q. Which are they l 
 
 A. 1. That happy estate wherein man was made. 2. That 
 miserable state wherinto he fel. 3. That renewed estate where- 
 unto by grace he is called. 4. That glorious estate which is in 
 Heauen reserued for him. 
 
 Q. Doe all men passe thorow all these estates ? 
 
 A. No ; not all; but onely the elect : the other as they fel into 
 misery, so in misery they lye for euer. 
 
 Q. Wherein did that happinesse consist in tchich man was first 
 made .? 
 
 A. In that he was made after God's Image. 
 
 Q. In what respect is he said to he made after God^s Image } 
 A. In that he was indued with perfect knowledge, and with 
 true holiness and righteousnesse. 
 
 Q. Have we any platforme of that holinesse and righteousnesse ? 
 A. Yea, the law of God, consisting of ten seuerall commande- 
 ments. 
 
 Q. Which are those ten Commandements ? 
 
 A. Those which God himselfe vttered on Mount Sinai to the 
 Israelites, and after wrote in two tables. 
 
 Q. Rehearse them. 
 
 A. I am the Lord thy God ; thou shalt have no other gods 
 before me, etc. 
 
48 
 
 A SHORT CATECHISME. 
 
 A brief e Abstract of the former Catechisme for 
 the helpe of the younger and ignoranter sort. 
 
 Q. What are we most hound to 
 know ? 
 A. 1. God. 2. Ourselves, 
 
 Q. Where Is this knowledge to be 
 had ? 
 
 A. In God's Word. 
 
 Q. By what is God made knowne ? 
 
 A. 1. By His nature. 2. By His 
 persons. 3. By His properties. 4. 
 By His workes. 
 
 Q. What is God ? 
 A. A Spirit of infinite perfection. 
 Q. How many Gods are there ? 
 A. One onely. 
 
 Q. Into how many persons is this 
 one God distinguished ? 
 
 A. Into three, 1. The Father. 
 2. The Sonne. 3. The Holy Ghost. 
 
 Q. How is God further made 
 knowne to us? 
 
 A. By His workes. 
 
 Q. What are they ? 
 
 A. 1. Creation. 2. Providence. 
 
 Q. How did God create things ? 
 
 A. By His Word, of nothing, in 
 six days, very good. 
 
 Q. Wherein is God's providence 
 manifested? 
 
 A. 1. In preserving things. 2. In 
 governing them. 
 
 Q. What was mans first estate 
 wherein God made him ? 
 A . Most holy and happy. 
 Q. What is now his naturall estate ? 
 A. Most miserable. 
 
 Q. Hoiu did man become miserable ? 
 A. By sinne. 
 
 Q. What is sinne ? 
 
 A. A breach of God's law. 
 
 Q. What are the kindes of sinne ? 
 
 A. 1. Originall, which is the cor- 
 ruption of nature. 2. Actuall, which 
 is the fruit of that corruption. 
 
 Q. What are those fruits ? 
 A. Evill thoughts, words, and 
 deeds. 
 
 Q. How are they manifested ? 
 A. 1. By omitting good. 2. By 
 committing evill. 3. By doing good 
 
 evilly. 
 
 Q. What hath sin pulled on man ? 
 A. All sorts of miseries, with 
 death and damnation. 
 
 Q. Can any free himself from this 
 miserable estate ? 
 A. No. 
 
 Q. Is there then no hope of being 
 freed from it ? 
 A. Yes. 
 
A SHORT CATECHISME. 
 
 49 
 
 Q. By u'hom ? 
 
 A. By Jesus Christ alone. 
 
 Q. What Is he ? 
 
 A. God and man in one person, 
 
 Q. What offices hath Christ under- 
 taken/or us? 
 
 A. 1. A propliet to reveal his 
 Father's will to us. 2. A king to 
 govern us. 3. A priest to make 
 satisfaction and intercession for us. 
 
 Q. What further did Christ for 
 our redemption ? 
 
 A. He fulfilled the righteousness 
 of the law. 
 
 Q. Hoio appeares it that he icas 
 made a curse? 
 
 A. By his death on the Crosse. 
 
 Q. Did Christ free himself e there- 
 from ? 
 
 A. Yea ; for on the third day he 
 rose again from the dead. 
 
 Q. Whither went he after his re- 
 I surrection? 
 
 ' A. He ascended into heaven, and 
 there he sitteth at the right hand 
 '' of God. 
 
 Q. How are men made partakers 
 \ of the benefit of those things which 
 Christ did and suffered? 
 A. By Faith, 
 
 Q. What benefit doth faith receive 
 from Christ ? 
 
 ^. 1. A right to the things of 
 I this world. 2. Justification from 
 oursinnes. 3. Sanctification of soule 
 and body. 4. Eternall salvation. 
 
 Q. How is true faith manifested? 
 A. By repentance. 
 
 Q. What are the parts of repent- 
 ance ? 
 
 A. 1. Dying to sin. 2. Living in 
 righteousness. 
 
 Q. How is faith icrowjht ? 
 A. By the word. 
 
 Q. How is it strengthened ? 
 A. By the sacraments. 
 
 Q. What are the paints of a sacra- 
 ment? 
 
 A. 1. A visible signe. 2. In- 
 visible grace. 
 
 Q. Why are these joy ned together ? 
 A. By the visible signe the in- 
 visible grace is sealed up to us. 
 
 Q. How many sacraments are there? 
 A. Two : Baptisme and the Lord's 
 Supper. 
 
 Q. What is the speciall use of 
 Baptisme ? 
 
 A. To ingraffe us into Christ. 
 
 Q. What is the outward signe 
 thereof? 
 A. Water. 
 
 Q. What doth it set out ? 
 A. Christ's blood. 
 
 Q. What doth the sprinkling of- 
 water in baptism set out ? 
 
 A. The renewing of our nature. 
 
 Q. What is the special use of the 
 Lord's Supper ? 
 
 A. To make us grow in grace. 
 
 Q. What are the outward meanes 
 thereof ? 
 
 A. Bread and Wine. 
 
 Q. What doth the Bread set out ? 
 
 A. Christ's Body. 
 
 Q. What doth the Wine set out ? 
 
 A. Christ's Blood. 
 
 Q. Why is Christ's Body set out 
 by bread? 
 
 A. To shew that he is spiritual! 
 food. 
 
 D 
 
50 A SHORT CATECHISME. 
 
 Q. Why is his Blood set out by Q. What becomes of men's bodies 
 
 wine ? after death ? 
 
 A. To shew that he is spirituall A. They shall be raised from 
 
 refreshing. death. 
 
 Q. What males God's ordinances Q. What becomes of their souls ? 
 
 effectuall? ^. They never die. 
 
 ^. The inward operation of God's ^ 07 ,, , ^ ^ „^ 
 
 g — ^ Q. b hall the future estate of all be 
 
 alike ? 
 
 Q. What must we do to obtain all a -xt 
 needfull blessings ? 
 
 ^. Pray to God. Q- Where shall the faithfull be ? 
 
 Q. What must we return for bless- ^- ^^^ ^^^"^ i'^ heavenly glory. 
 
 ings received ? Q. Where the wicked ? 
 
 A. Praise to God. A. For ever in hell torments. 
 
 A Prayer drawn out of all the principles contained 
 in this Catechisme. 
 
 Blessed be thy name, heavenly Father, who hast been 
 pleased to vouchsafe unto us the bright light of thy Word, 
 wherby we attaine to knowledge of Thee and of ourselves : By 
 it are we taught that thou art the only true God, one in 
 essence but distinguished into three persons. Father, Son, and 
 Holy Spirit ; which mysterie never was nor can be applied to 
 any false god. Thou art of infinite perfection, eternall without 
 beginning, filling all places, knowing all things, searching the 
 hearts and trying the reins of men, all-sufficient in thyselfe, 
 almighty, able to do what thou wilt, not subject to any change, 
 a God most pure, wise, just, faithfull, and mercifull : who from 
 all eternity hast ordained all things according to thine owne will ; 
 and in the beginning of time didst of nothing by thy word 
 make all things very good, and ever since by thy wise providence 
 hast upheld all things, and disposed them to thine own glory 
 and thy children's good. grant that by this knowledge of 
 Thee we may learne to esteeme and respect Thee as the only 
 true God : which we are bound unto because we are thy 
 creatures, the worke of thine hands, whom Thou didst at first 
 make in a most haj)py estate even after thine own image in 
 
A SHORT CATECHISME. 51 
 
 perfect knowledge and true holiness and righteousness, engrav- 
 ing in man's heart thy whole law, that perfect platforme of 
 holiness and righteousness, and giving him power perfectly to 
 fulfill the same. But wretched man, not considering as he 
 ought that goodness done to him, transgressed the charge that 
 Thou gavest him, and by sin hath made himselfe a most miser- 
 able wretch. For being deprived of that grace which Thou 
 shewedst him, he is altogether drenched in sin and polluted 
 therewith. All mankind is now conceived and born in sin. 
 From that originall corruption many bitter fruits in evil thoughts, 
 words, and deeds, daily do proceed. Yea, of so perverse a dis- 
 position we are, as we omit the good we should do, and commit 
 the evill we should not do, and very sinfully performe all the 
 good things that we take in hand whereby we have pulled 
 upon ourselves thy curse, which causeth all miseries in this life, 
 and in the end death and eternall torment in hell : from which 
 misery we are no way able to helpe ourselves, being dead in sin, 
 vassals of Satan, and in the most wofuU plight that possibly can 
 be. But thy endlesse mercy hath afforded unto us a Savior 
 to deliver us out of this endlesse misery, even thine owne Son 
 Jesus Christ, who being true God was made flesh, and by the 
 union of his two natures in one person became a sufficient 
 Saviour ; for he being true man was subject to death, so as by 
 the same nature which had sinned was a satisfaction made for 
 sin : and being God he supported his manhood with infinite 
 power to brave that infinite burthen which was laid on him as 
 a surety for us sinners, and his satisfaction was of infinite value 
 i to turne away thy wrath and to procure thy favour : yea, for 
 our greater good he became our Prophet to reveale thy will 
 unto us and to write it in our hearts : our King to protect and 
 provide for us and to destroy all our enemies : and our priest 
 to make satisfaction and intercession for us : which intercession, 
 after that he rose from death and ascended into heaven, he con- 
 tinueth to make at thy right hand. All these things we stead- 
 fastly beleeve, and in this faith approach to the throne of thy 
 grace, humbly and earnestly entreating Thee to accept of us in 
 this Son of thy love, to forgive us all our sins, and to sanctifie 
 us throughout, that our minds may be enlightened with a saving 
 knowledge of the mysteries of godliness, and that also true 
 
52 A SHORT CATECHISME. 
 
 repentance may be wrought in us : for which purpose, we beseech 
 Thee to give us a sight and sense of our spirituall miserie and 
 godly sorrow for the same; but withall work in us faith in the 
 pardon of sin, that thus we may daily mortifie our corruptions, 
 and live in true holiness and righteousness. For the working 
 and increasing of these and all other needful graces in us, it hath 
 pleased Thee to sanctifie the ministry of thy Word and the 
 administration of thy Sacraments : Now, therefore, holy Father, 
 we beseech Thee to continue among us these thy holy ordi- 
 nances, and to give us grace to make a right use of the same : 
 Grant that we giving diligent heed to thy word may mix faith 
 with the hearing by beleeving it as truth, and applying it 
 as a truth which concerns ourselves in particular : And for the 
 strengthening of our faith and renewing of our repentance, 
 grant that we oft call to mind thy covenant sealed to us by 
 baptisme in our infancy, and the promise there made to Thee 
 on our parts; and withall take such occasions as are offered 
 unto us of our partaking of the Body and Blood of Jesus Christ 
 at the Table of the Lord, coming preparedly thereunto by 
 examining of ourselves, and that especially about our knowledge, 
 faith, repentance, and love. Now, praier being a farther meanes 
 to obtaine thy blessings on these thine ordinances, and on every 
 good thing that we take in hand, give unto us, we beseech 
 Thee, the spirit of supplication ; assist and direct us therin by 
 thy Spirit, that we may powre forth our souls before Thee after 
 a right manner, thorow the mediation of Christ, in truth, faith, 
 holiness, and love, and in all things give thankes unto Thee, 
 even for publike and private blessings, concerning body or soul, 
 ourselves or others, whether received or promised, as now from 
 our hearts we doe. Finally, we beseech Thee, Lord our God, 
 of thy free grace to grant that when our souls and bodies doe 
 depart one from the other, our souls may be taken to glory in 
 heaven, and our bodies quietly sleepe till the day of resurrection, 
 and then the body being raised from death, both body and 
 soule may againe be united and enjoy everlasting happiness, and 
 that for Jesus Christ his sake, in whose name we beg these and 
 all other needfull blessings even in that perfect platforme of 
 prayer which he himselfe hath prescribed unto us, saying, Our 
 Father, etc. 
 
THE CHIEF 
 
 GROUNDS 
 
 OF 
 
 Christian Religion 
 
 SET DOWN BY WAY OF CATECHISING 
 
 GATHERED LONG SINCE FOR THE USE OF AN 
 HONOURABLE FAMILY 
 
 BY 
 
 EZEKIEL ROGERS, 
 
 MINISTER OF god's WORD, 
 SOMETIME OF ROWLEY IN YORKSHIRE, NOW IN NEW ENGLAND. 
 
 Gen. 1 8. 17, 19. 
 
 LONDON 
 
 Printed by L L. for Christopher Meredith, at the sign of the 
 Crane in Paul's Churchyard, 1642 (May 21). 
 
THE 
 CHIEFE GROUNDS 
 
 OF 
 
 CHRISTIAN RELIGION. 
 
 Bccles. 12. 13. 
 
 John 5. 39. 
 
 Scriptures. 
 
 2 Pet. 1. 23. 
 
 oJohn 17. 3. 
 b Rev. 3. 17. 
 
 Ck>d. 
 
 el Cor. 8. 6. 
 dJo. 4. 24. 
 e Exo. 3. 14. 
 
 /Exo. 34. 6. 
 g Rom. 1. 20. 
 
 Properties. 
 
 a 1 Kings 8. 27. 
 b Psal. 90. 2. 
 cPsal. 102. 27. 
 
 Question. WTierefore hath God given to man a 
 reasonable and an immortall soul ? 
 
 A\nsicer]. That he above all other creatures should 
 seek God's glory and his own salvation. 
 
 Q. Wliere is he taught hoiv this is to be done ? 
 A. In the Scriptures or Word of God. 
 Q. JVhat are the Scriptures ? 
 
 A. The Canonicall books of the Old and Xewe 
 Testament. 
 
 Q. Wlutt do the Scriptures teach us ? 
 
 A. The true knowledsre of ^God and of ^ourselves. 
 
 o 
 
 The first generall head ; of God. 
 Q. JVhat is God ? 
 
 A. God is ''one **holy Spirit having ^being of 
 himself. 
 
 Q. How is the nature of God farther made l-notvn 
 to us ? 
 
 A. By his ^properties and ^works. 
 
 Q. Whiche he his chief properties ? 
 
 A. ^Infiniteness, ^eternity, and ^'unchangeable- 
 ness ; to which may be added his understanding, 
 will and power. 
 
56 
 
 THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 Persons. 
 
 1 John 5. 7. 
 
 Works. 
 Decree. 
 
 Eph. 1. 11. 
 
 Predestination 
 
 Election. 
 Reprobation. 
 
 Rom. 9. 13, 22. 
 
 Creation. 
 
 Col. 1. 16. 
 
 Providence. 
 
 a John 5. 17. 
 h Matt. 10. 
 
 Angels. 
 
 2 Pet. 3. 4. 
 2 Tiin. 5. 2. 
 
 Man. 
 
 His fourfold 
 estate. 
 
 Innocency. 
 
 Gen. 1. 27. 
 
 Q. How many persons be there in the Godhead ? 
 A. Three, the Father, Son and Holy Ghost. 
 Q. If every 'person he God, then there he three Gods 1 
 A. Every person is that one and the same God. 
 Q. Which he the worhs of God ? 
 A. His decree and the fulfilling thereof. 
 Q. What is the decree of God ? 
 A. His purpose or aj^pointment with himself how 
 all things should be, before any thing was made. 
 
 Q. J'FIiat is his decree concerning angels and men ? 
 A. That which theScripture calleth Predestination. 
 Q. Wliich he the parts of it ? 
 A. Election and reprobation. 
 Q. How hath God fulfilled this decree ? 
 A. By creation and providence. 
 Q. What was the creation ? 
 
 A. The making of all things of nothing very good. 
 Q. Wlud is his providence ? 
 
 A. The * upholding and ^governing of that which 
 he had made. 
 
 Q. Concerning the reasonable creatures, first, how did 
 God govern the angels ? 
 
 A. By teaching them all ; by leaving the evill to 
 themselves, and confirming the elect. 
 
 The second generall head ; of Man. 
 
 Q. TVhat doth the Scriptures teach us concerning man ? 
 A. His fourfold estate of innocency, misery, grace, 
 and immortality. 
 
 The first estate. 
 
 Q. Wierein consisted man's innocency ? 
 A. That he was created in Adam according to 
 God's image. 
 
THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 57 
 
 Image of 
 (Jod. 
 
 Col. 3. 10. 
 
 Happinesse. 
 
 cGen. 2. 26, 
 
 Covenant of 
 nature. 
 
 Gal. 3. 12. 
 
 Q. IFJiat teas this image of God ? 
 A. A likeness to God in his holy properties. 
 Q. What priviledge Jmd man hereby ? 
 A. All inward and outward happines. 
 Q. Hoi'j did God govern man in this estate ? 
 A. By *^teaching him and making a covenant 
 with him. 
 
 Q. JVhat was thai covenant ? 
 A. Do this and thou shalt live. 
 
 Misery. 
 Fall. 
 
 Rom. 3. 23. 
 
 Gen. 3. 1. 
 
 Adam's sin 
 
 Gen. 3. 7. 
 
 Fonishment. 
 
 Rom. 8. 20. 
 
 a Rom. 3. 23. 
 h Gen. 3. 8. 
 cRom. 5. 12. 
 
 Rom. 5. 18. 
 
 Sin. 
 
 1 John 3. 4. 
 
 Tlie second estaie of misery. 
 
 Q. Did man continue in this happinesse awl covenant ? 
 I A. No ; he fell away from God. 
 i Q. How came this to passe .? 
 
 A. Being left of God to the liberty of his will, 
 through his own weaknesse, he was overcome by 
 I Satan's temptation. 
 
 ' Q. TFliat ivas Adam's sin ? 
 
 A. Disobedience against God in eating the for- 
 bidden fruit. 
 
 Q. IFliat foUov:ed hereupon ? 
 
 A. A miserable condition on himself and all the 
 creatures. 
 
 Q. Wliat upon himself ? 
 
 A. ^Losse of God's image, ^guiltines of conscience, 
 *= death temporall and eternall. 
 
 Q. Came this only upon Adam ? 
 ^. No ; all we being in his loyns were partakers 
 of his sin and punishment. 
 
 Q. Shew noio what is sin. 
 
 A. Every transgression or swarving from the law. 
 
 Q. How many sorts of sin are there ? 
 
 A. Two, originall and actuall. 
 
58 
 
 THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 Ori^nall 
 sin. 
 
 Psal. 51. 5. 
 
 aHeb. 7. 9. 
 h Rom. 7. 14. 
 cRom. 7. 7. 
 
 Actuall sin. 
 
 Jam. 1. 15. 
 Matt. 15. 19. 
 
 Acts 4. 12. 
 
 Grace. 
 
 dJohn 3. 16. 
 e Gal. 3. 17. 
 
 Ck)venant of 
 Grace. 
 
 Col. 1. 20. 
 Heb. 1. 1. 
 
 Christ. 
 
 a Rom. 1. 4. 
 
 His natures. 
 
 h Rom. 1. 3. 
 c Col. 2. 9. 
 
 dHeb. 2. 16. 
 e Prov. 14. 
 /Heb. 7. 25. 
 
 Office. 
 
 9- Heb. 9. 15. 
 
 Q. JVliat is (ytiginall sin ? 
 
 A. The corruption or stain of our nature wherein 
 we were born. 
 
 Q. Wliat else is contained in it ? 
 A. ^Guiltinesse of Adam's sin, ^pronenesse to all 
 evill and ^concupiscence. 
 
 Q. What is actuall sin ? 
 
 A. The fruit of originall, in evill thoughts, words 
 and deeds. 
 
 Q. Are ive able to hear or avoyd that fear full punish- 
 ment of sin ? 
 
 A. No ; nor any mere creature for us. 
 
 The third estate of grace, 
 
 Q. Is there no means to come out of this misery and 
 to he reconciled to God ? 
 
 A. Yes; ^G-od of his mercy hath found out a 
 means by making a ®new covenant with us in Jesus 
 Christ. 
 
 Q. Is it the same covenant in the Old and New 
 Testament .? 
 
 A. The same for substance, but diverse for manner 
 of revealing. 
 
 Q. Wliat was this Jesus Christ ? 
 
 A. Both ^God and ^Man in ^one Person. 
 
 Q. JVJiy must he he both God and man ? 
 A. Man, that in *^our nature he might ® suffer; 
 and God that he might ^overcome death for us. 
 
 Q. Wliat is his office ? 
 
 A. To be ^mediator between God and man. 
 
 Q. Which he the parts of his office ? 
 
 A. That he is our Prophet, Priest, and King. 
 
THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 59 
 
 Prophetical. 
 
 John 15. 15. 
 Heb. 1. 2. 
 
 Priestly. 
 Rev. 5. 9. 
 
 Phil. 2. 
 
 His bumUl- 
 ation. 
 
 Phil. 2. 8. 
 Rom. 8. 3, 4. 
 
 Glorification. 
 
 oActs 2. 31. 
 ft Acts 1. 19. 
 cEph. 1. 20. 
 
 Redemption. 
 Heb. 7. 25. 
 
 Zingly OflBce. 
 
 John 3. 35. 
 
 Church 
 Visible. 
 
 Matt. 13. 47. 
 
 Invisible. 
 
 dl Pet. 2. 9. 
 el Johnl. 3. : 
 
 Calling:. 
 
 /Matt. 28. 16. 
 grJohn 14. 6. 
 
 Q. Row is he our Prophet ? 
 
 A. Bj revealing to us the will of his Father. 
 
 Q. How is he our Priest ? 
 
 A. By working the merit of our redemption. 
 
 Q. How ivr ought he it ? 
 
 A. In the twofold estate of his humiliation and 
 glorification. 
 
 Q, IVliat were the degrees of his humiliation ? 
 A. Three; his incarnation, poor life, death and 
 passion. 
 
 Q. WJiat did Christ in this estate ? 
 A. He suffered and fulfilled whatsoever our nature 
 was bound to. 
 
 Q. What were the degrees of his glorification ? 
 
 A. Three also; his * resurrection, ^ascension, and 
 ^sitting at the right hand of his Father. 
 
 Q. What hath Christ wrought by all these ? 
 A. Our full redemption, and doth still make in- 
 tercession for us. 
 
 Q. What doth Christ as he is our king ? 
 
 A. He governs the church both visible and in- 
 visible, and shall be judge of the world. 
 
 Q. Wiat is the visible church ? 
 
 A. A company of men professing the worship of 
 the true God. 
 
 Q. What is the invisible church ? 
 
 A. The number of the ^elect who have ®com- 
 munion together ; whether militant or triumphant. 
 
 Q. How doth Christ govern the visible church ? 
 
 A. First by a ^generall calling of all ; secondly, 
 by an ^effectuall calling of the elect, whereby the 
 benefits of his mediation are applyed to them. 
 
60 
 
 THE CHIEFS GROUNDS OF CHRISTIAN RELIGION. 
 
 Preaching of 
 Word. 
 
 ^Rom. 10. 17. 
 iActs 16. 14. 
 
 Law. 
 
 aRom. 3. 10, 
 
 and 7. 7. 
 6 Rom. 7. 10. 
 Acts 2. 37. 
 cGal. 3. 24. 
 
 Gospel. 
 
 dLuke 15. 19. 
 Mark 9. 24. 
 
 eGal. 3. 17. 
 
 Acts 16. 31. 
 
 Faith. 
 
 John 1. 12. 
 lJohn5. 10,11. 
 
 Lets of it. 
 
 /Matt. 4. 19. 
 g2 Cor. 4. 4. 
 Luke 14. 18,19. 
 
 Degrees. 
 
 Luke 17. 5. 
 Matt. 8. 26. 
 
 Companions. 
 7iRom. 5. 1. 
 
 iLuke 7. 47. 
 fcActs 8. 50. 
 ZPsa. 116. 12. 
 mPhil. 1. 23. 
 ■nRom. 5. 4. 
 
 Privileges. 
 
 Q. By what means doth he api^ly these henefits to the 
 elect ? 
 
 A. Ordinarily by the ^outward preaching of the 
 law and gospel, and Hhe inward working of the 
 Spirit. 
 
 Q. Wliat doth the Spirit work in them hy tJie preach- 
 ing of the laiD 2 
 
 A. A ^sight of their sin and misery and ^trouble 
 of heart for it, whereby they are brought to ^see 
 need of Christ. 
 
 Q. TVliat ivorketh he by the gospel 1 
 A. An earnest and constant ^desire of Christ, even 
 till they can apply him. 
 
 Q. What is that grace whereby ive apply Christ .? 
 A. Justifying faith or believing, which is the 
 first and main thing in the ^covenant on our part. 
 
 Q. J'FJiat is this faith ? 
 
 A. It is such a receiving of Christ, who is offered 
 in the promises of the gospel, as whereby I come to 
 be persuaded, that all he hath done is done for me. 
 
 Q. Which be the chief lets of faith ? 
 A. *Want of the means, or terror in the use of 
 them. 
 
 Q. Is the greatest measure of faith wrought at the 
 first .? 
 
 ^. No ; but by degrees. 
 
 Q. Which he those graces or affections that accompany 
 faith more or lesse as it is stronger or weaker ? 
 
 A. ^Peace of conscience, ^love, ^joy, Hhankful- 
 nesse, "desire of God's presence, ^4iope, etc. 
 
 Q. Wliat are those henefits or priviledges thai we re- 
 ceive hy faith in this life ? 
 
 A. Three especially; justification, adoption, and 
 sanctification. 
 
THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 61 
 
 Justification. 
 2 Cor. 5. 21. 
 
 Horn. 5. 19. 
 
 Adoption. 
 
 Rom. 8. 17. 
 
 Sanctification. 
 
 Tit. 3. 5. 
 
 Rom. 6. 11. 
 1 Thess. 5. 23. 
 
 Of the soul. 
 
 oEph. 4. 23. 
 pPro. 2. 5, 9. 
 gActs 24. 16. 
 rRom. 7. 18. 
 s Gal. 5. 21. 
 tFsa,. 19. 16. 
 
 Body. 
 
 Rom. 6. 13. 
 
 Repentance. 
 Mark 1. 15. 
 
 ft Gal. 5. 6. 
 2 Cor, 5. 14. 
 c2 Cor. 6. 9. 
 
 New Ufe. 
 
 d2 Cor. 5. 17. 
 
 eEsay 1.16,11 
 /Acts 26. 20. 
 
 Q. What is justification ? 
 
 A. It is that whereby God accounts us righteous, 
 through Christ's merits. 
 
 Q. How is this done ? 
 
 A. By laying our sins and punishment on him, 
 and imputing his righteousness to us. 
 
 Q. What is adoption ? 
 
 A. That whereby we are made the children of 
 God and heirs with Christ. 
 
 Q. JFIiat is sanctification ? 
 
 A. The purifying of our Whole nature. 
 
 Q, Which be the parts of it ? 
 
 A. Mortifying and quickening. 
 
 Q. Hoiv is our nature- purified ? 
 
 A. Both in soul and body. 
 
 Q. How the soul ? 
 
 A. In the faculties of the ^imagination, p under- 
 standing, ^conscience, the heart (which is the ^will 
 and ^affections) and the * memory. 
 
 Q. How the body ? 
 
 A. The members thereof are made weapons of 
 righteousness. 
 
 Q. But what is that grace which necessarily folloiveth 
 all these in the believer ? 
 
 A. Eepentance, which is the second part of our 
 covenant. 
 
 Q. What is repentance as it is here taken ? 
 
 A. It is a ^ fruit of faith, which from the feeling 
 of God's love, and ^sorrow for sin, bringeth forth ^a 
 new life. 
 
 Q. TFJierein doth it consist ? 
 
 A. ® First, in the hatred and forsaking of all evil. 
 Secondly, in an earnest desire to please God in all 
 things alwaies : which is our doing of ^good works. 
 
62 
 
 THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 Good works. 
 
 Exod. 38. 36,37. 
 
 Rule of 
 Godliness. 
 
 Law. 
 
 Exod. 20. 12. 
 
 Two tables. 
 Com. 1. 
 
 Com. 2. 
 
 Com. 3. 
 
 Com. 4. 
 
 Com. 5, 6, 7, 
 8, 9, 10. 
 
 Helps of 
 Godlinesse. 
 
 Publike. 
 
 a Est. 4. 16. 
 62 Chr. 20. 26. 
 
 cNeh. 8. 4. 
 (ZDeut. 31. 11. 
 «Matt. 18. 15, 
 16, 17. 
 
 Q. Can we then do good worts ? 
 A. Not perfectly, but God accepts of them 
 through Christ his intercession. 
 
 Q, Wlmt rule have we to teach us what evil to leave 
 and good to do ? 
 
 A, The law of God in the ten commandments. 
 
 Q. Hoiv many tables is the law divided into ? 
 A. Two; the first containing four commandments, 
 the other six. 
 
 Q. IVliat is the sum of the first commandment ? 
 A. That we chuse the true God for our God and 
 set our hearts upon him. 
 
 Q. What is the sum of the second ? 
 A. That we worship him only, and that with his 
 own worship. 
 
 Q. What the third ? 
 
 A. That we use his name reverently at all times, 
 as well as in his solemn worship. 
 
 Q. Wliat the fourth ? 
 
 A. That we worship him more specially on the 
 Sabbath. 
 
 Q. What is the summe of the second table ? 
 
 A. That we maintain our neighbours and our 
 own ^dignity, ^life, ^chastity, ^goods, ^good name; 
 yea even' 
 
 Q. What 
 nesse ? 
 
 A. Many both publike and private. 
 
 Q. What be the publike ? 
 
 A. Either extraordinary, as holy * fasting and 
 ^feasting; or ordinary, as the use of the word 
 ^preached and '^read, the sacraments prayer and 
 ® discipline. 
 
 ^^ in our first thoughts. 
 
 and means have we to grow in godli- 
 
THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 63 
 
 Sacraments. 
 
 Roin. 4. 11. 
 
 al Cor. 11. 2, 3. 
 J Gen. 17. 10. 
 
 cExod. 12. 11. 
 
 Baptism. 
 
 Gal. 3. 23. 
 
 Lord's Supper. 
 
 1 Cor. 10. 16. 
 1 Cor. 1. 26. 
 
 Prayer. 
 
 1 John 5. 14. 
 
 Lord's Prayer. 
 
 Matt. 6. 9. 
 
 Farts of it 
 Petitions. 
 
 Private helps. 
 
 a Gen. 24. 63. 
 6 Deut. 17. 19. 
 cGen. 18. 17,19. 
 
 Q. What are the sacraments ? 
 
 A. The visible signs and seals of the covenant, 
 ordained of God, to represent and confirm the same 
 unto us. 
 
 Q. Hoiv m.any sacraments are there in the gospel ^ 
 A. *Two only, Baptisme and the Lord's Supper, as 
 under the law were ^circumcision and the *^ Passover. 
 
 Q. What is Baptism ? 
 
 A. A sacrament of our new birth and entrance 
 into the state of grace. 
 
 Q. TFhat is the LordJs Supper ? 
 A. A sacrament of our growth and increase in 
 grace. 
 
 Q. What is prayer ? 
 
 A. It is a calling upon God only in the name of 
 Christ. 
 
 Q. How many parts of prayer are there ? 
 
 A. Three ; confession, petition, and thanksgiving. 
 
 Q. What pattern of prayer have we ? 
 
 A. The Lord's prayer. 
 
 Q. How many things are to be considered in this 
 prayer ? 
 
 A. Three ; the preface, the prayer itself, and the 
 conclusion. 
 
 Q. For the prayer itself, how many petitions are in it ? 
 A. Six ; three concerning God's glory and three 
 for our necessities. 
 
 Q, What learn we by this prayer ? 
 
 A. Both what we should pray for; and how, 
 namely, with preparation, faith, love, reverence, 
 zeal, confidence, and continuance. 
 
 Q. TFhich be the private helps ? 
 A. ^Private prayer, ^reading, ^family exercese and 
 the rest. 
 
G4 
 
 THE CHIEFE GROUNDS OF CHRISTIAN RELIGION. 
 
 Lets to 
 Godliness. 
 
 dRev. 2. 4, 5. 
 
 Renewed 
 Repentance. 
 
 2 Cor. 7. 8... 11. 
 
 Perseverance. 
 Phil. 1. 6. 
 
 Death. 
 
 Eccl. 12. 9. 
 
 Judgment. 
 Judge. 
 
 2 Tim. 4. 1. 
 1 Cor. 15. 15. 
 
 Resurrection. 
 
 Acts 24. 25. 
 1 Cor. 15. 
 
 Eternal life 
 and death. 
 
 Matt. 25. 46. 
 
 Q. Which he the lets to a godly life ? 
 
 A. Tliey are many : but for the most part they 
 are either from the '^Aveakenino; of faith or the 
 neglect of the means. 
 
 Q. But ivhat if a true Christian fall into sin after he 
 hath repented ? 
 
 A. He must then renew his repentance and 
 covenant with God. 
 
 Q. But may he not fall finally ? 
 
 A. No, for he hath promise of perseverance. 
 
 The fourth estate of immortality. 
 
 Q. Wliat becomes of a man at his death ? 
 A. The body goeth to the grave, the soul to the 
 place thereof till the judgment. 
 
 Q. Who shall he the judge of the tvorld ? 
 A. Christ, for it is the last part of his kingly 
 office. 
 
 Q. fVliat shall he the preparation to the judgment .? 
 A. The resurrection of the dead and change of 
 the living. 
 
 Q. What shall then he the estate of the godly ? 
 A. Eternall life in glory. 
 
 Q. What shall he the estate of the wicked ? 
 A. Everlasting damnation. 
 
 Eev. 20. 6. 
 
 I^Xtz&tti anb hols is he that hath ?jart in the first xzsmxzcixon : 
 fox on such the stconb ieath hath no ipoixitt. 
 
 FINIS. 
 
A 
 
 SHORT 
 
 CATECHISME 
 
 CONTAINING THE PRINCIPLES OF RELIGION 
 
 VERY PROFITABLE FOR ALL SORTS OF PEOPLE 
 
 The Nineteenth Impression. 
 
 LONDON: 
 
 Printed by T B. ioi /oh?i Wright, dwelling in little 
 
 Old Bailey, 1642. 
 
 E 
 
A 
 
 SHORT CATECHISME, 
 
 Q. What might to he the chief e and continuall care of every man 
 in this life ? 
 
 A. To glorifie ^God and save his ^^soule. 
 
 a\ Cor. 10. 31 ; b Acts 16. 30, 31 ; Matt. 16. 26. 
 
 Q. Whence must we take direction to attaine hereunto ? 
 
 A. Out of the word of God ^alone. — «John 20. 31. 
 
 Q. What call you the Word of God ? 
 
 A. The holy Scripture immediately ^inspired, which is con- 
 tained in the books of the Old and New Testament. — *^2 Tim. 
 3. 16. 
 
 Q. Wliat are the hooks of the Old Testament ? 
 A. Moses ^and the Prophets. — ^Luke 24. 37. 
 Q. Which are the hooks of the New Testament ? 
 A. Matthew, Marke, Luke, and the rest as they follow in our 
 Bible. 
 
 Q. How may it he proved that these hooks are the luord of God 
 immediately inspired hy the Holy Ghost to the Prophets and Apostles ? 
 
 A. By the testimony of the ^church, constancy of the ^saints, 
 miracles ^wrought to confirm the truth, and the antiquity 
 'thereof. 
 
 /2 Pet. 1. 9 ; sr Rev. 6. 9 ; 7i 1 Kings 17. 24 ; Joh. 3. 2 ; i Jer. 6. 16 ; Heb. 13. S. 
 
 Q. How else ? 
 
 A. By the ^style, ^efficacy, sweet ^consent, admirable "doc- 
 trine, excellent ^end, and the witnesse ^of the Scripture itself 
 
 fcGen. 17. 1 ; Psa. 50. 1 ; Esa. 44. 24 ; Gen. 2. 17 ; Exod. 20. 1, 2 ; Joel 1. 1 ; 1 Cor. 11. 23 ; 
 
 Joh. 3. 36 ; 1 Cor. 3. 23, 24 ; I P.sal. 14. 8 ; Rom. 15. 4 ; Acts 5. 38, 39 ; Rom. 7. 7 ; Zacli. 
 I 13. 2; Zeph. 2. 11; Acts 9. 5, 20, 21; Phil. 1. 12, 13; Rom. 15. 19; 2 Cor. 4. 8, 9, 10; 
 I mGen. 3. 15 and 49. 10 ; Esa. 9. 6 ; Dan. 2. 24 ; Mat. 1. 18 ; Acts 10. 43 ; 7vPsa. 119. 129, 
 
 138, 172 ; Dent. 45. 6 ; o John 20. 31 ; p2 Tim. 3. 6 ; 2 Pet. 1. 19. 
 
08 A SHORT CATECHISME. 
 
 Q. These reasons may convince any, he he never so ohstinate, but 
 are they sufficient to ])ersuade the heart thereof ? 
 
 A. ^o; the testimony of the Spirit is ^necessary and onely 
 ^all-sufficient for this purpose. 
 
 q 1 Cor. 2. 14 ; r 1 John 2. 20, 27. 
 
 Q. JFJiat are the ]jro]perties of the Scripture ? 
 A. It is of divine ^authoritie, the rule ^of faith and manners, 
 "necessarie, ^pure, ^perfect, and ^plaine. 
 
 s2 Tim. 3. 16; iEccles. 12. 10; Gal. 6. 16; liRom. 10. 14 ; vPsal. 12. 6 ; a;Psal. 19. 7 ; 
 y Prov. 8. 9. 
 
 Q. For what end tvas the Scripture written ? 
 
 A. To teach, instruct, convince, correct, and comfort. 
 
 2 Tim. 3. 16, 17 ; Rom. 15. 4. 
 
 Q. Doth the hioivledge of the Scriptures belong unto all men ? 
 A. Yea all men are not onely ^allowed, but exhorted and com- 
 manded, to ^read, heare, and ^understand the Scriptures. 
 
 a John 5. 39 ; & Deut. 17. 18. 19 ; Rev. 1. 3 ; c Acts 8. 30. 
 
 Q. The Scriptures were written in Hebrew and Greeke, how then 
 shall all men read and understand them ? 
 
 A. They ought to be ^translated into knowne tongues, and 
 ^interpreted. 
 
 dl Cor. 14. 18, 19 ; eNeh. 8. 8 ; Acts 8. 35. 
 
 Q. What doth the Scripture especially teach us ? 
 
 A. The saving ^knowledge of God, and Jesus Christ. 
 
 /John 17. 3 ; Col. 2. 1, 2. 
 
 Q. How may it be proved that there is a God ? 
 
 A. By the §^workes and ^wonders which are seene, the testi- 
 monie of ^conscience, the powers '^of the soule, and the practices 
 of ^ Satan. 
 
 (?Psal. 19. 1, 2 ; Esa. 41. 23 ; Rom. 1. 20 ; Acts 14. 17 ; Job 12. 7, 8, 9 ; ZiExod. 8. 19 and 
 9. 16 ; iRom. 2. 15 ; Esa. 33. 14 ; Psa. 14. 5 and 53. 5 ; fcZech. 12. 1 ; Psal. 94. 8, 9, 10 ; 
 I Rev. 12. 7, 10. 
 
 Q. How else ? 
 
 A. By the consent of nations, defence of the "^church, "sup- 
 port and comfort of the godly, but principally by ^the Scriptures. 
 
 mPsal. 9. 16 and 58. 10, 11 ; n Jer. 33. 9 ; oEsa. 42. 8. 
 
 Q. TFJiat is God ? 
 
 A. He is a ^Spirit, having his being of '^himselfe. 
 
 J) John 4. 24 ; q Exod. 3. 14. 
 
A SHORT CATECHISME. 69 
 
 Q. How many Gods be there ? 
 
 A. Onely one ''God and three ^persons, the Father, Sonne, 
 and Holy Ghost. 
 
 r Deut. 6. 4, 6 ; 1 Cor. 8. 4, 6 ; s Matt. 28. 19 ; 1 John 5. 7. 
 
 Q. What is the pvpertie of the Father ? 
 
 A. To be of himselfe and to *^beget his Sonne. — ^John 1. 18 
 and 3. 16. 
 
 Q. What is the propertie of the Sonne ? 
 
 A. To be begotten "of the Father.— "John 3. 18. 
 
 Q. Wliat is the propertie of the Holy Ghost ? 
 
 A. To proceed from the ^^ Father and the '^ Sonne. 
 
 w John 15. 26 ; a; Rom. 8. 9; Gal. 4. 6. 
 
 Q. The nature of God is infinite and incomprehensible, how then 
 may we conceive of him ? 
 
 A. By his ^properties and by his ^workes. 
 
 y Exod. 34. 6, 7 ; z Psal. 19. 1, and 8. 1. 
 
 Q. What are his properties ? 
 
 A. He is most *wise, ^strong, ^'good, ^gracious, "^just, ^merci- 
 ful, ^perfect, ^blessed, and ^glorious. 
 
 a Rom. 16. 27 ; 5 Job 12. 13 ; c Matt. 19. 17 ; d Exod. 83. 13 ; Rom. 5. 8 ; c Psal. 145. 17 ; 
 / Psal. 103. 11, and 145. 8, 9 ; gf Matt. 5. 48 ; Job 35. 7,8; h Mar. 14. 61 ; Rom. 9. 5 ; il Cor. 
 2. 8. 
 
 Q. -What are his ivorkes ? 
 
 A. They are three ; Decree, Creation, and Providence. 
 
 Q. What is the decree ? 
 
 A. That whereby God hath from eternitie set ^downe with 
 himself whatsoever shall come to passe. — '^Eph. 1. 11. 
 
 Q. What is creation ? 
 
 A. That whereby God made all things of hiothing in °^six 
 dayes. 
 
 IHeb. 11. 3 ; mExod. 20. 11. 
 
 Q. In what form or manner ivere all things created ? 
 A. In an excellent "order, and exceeding ^good. 
 
 n Jer. 10. 12 ; oGen. 1. 31. 
 
70 A SHORT CATECHISME. 
 
 Q. For what end did God make all things ? 
 A. For the praise of his power, Pgoodnesse, wisclome, per- 
 fection, and freedom. — PProv. 16. 4; Eev. 4. 11. 
 
 Q. What is ^providence ? 
 
 A. That whereby God doth ^preserve and governe ''all things, 
 with all their actions. 
 
 q Psal. 36. 6 ; 1 Tim. 4. 10 ; r Prov. 15. 3 ; Matth. 10. 29, 30, 31. 
 
 Q. What are the special creatures made and p-eserved and governed 
 hy the Lord ? 
 
 A. Angels «and men.— ^Heb. 2. 7 ; Col. 1. 16. 
 
 Q. Wliat luas the estate of man by creation ? 
 
 A. Marvellous, Mioly, and happy. — ^Eccles. 7. 29. 
 
 Q. IFliy say you thcd man ivas holy ? 
 
 A. Because he was "created after the image of God, in 
 knowledge, righteousnesse, and true holinesse. 
 
 u Gen. 1. 26 ; Col. 3. 10 ; Eph. 4. 23, 24. 
 
 Q. WTierein did man's happinesse consist ? 
 
 A. In the enjoying ^of sweet peace and communion with 
 God.— ^Gen. 1. 29. 
 
 Q. TFhat farther privileges did man enjoy in this estate of inno- 
 cencie ? 
 
 A. He was placed in ^Paradise, had liberty to eat of every 
 tree ^of the garden except the ^tree of knowledge of good and 
 evil, and was made * ruler of all earthly creatures. 
 
 xGen. 2. 15; i/Gen. 2. 10; sGen. 2. 17; a Gen. 2. 19; Psal. 8. 6. 
 
 Q. Were these tilings hestoived upon man Uiat he might live as he 
 list ? 
 
 A. No; but that he might serve the ''Lord his maker, 
 who therefore gave man a ^law, binding him always to perfect 
 obedience, and a special commandment to trie him. 
 
 h Rev. 4. 11 ; Psal. 95. 6 ; c Rom. 2. 14. 
 
 Q. What ivas that special commandment ? 
 
 A. Of the tree of knowledge of good and '^evil thou shalt not 
 eat ; for in the day that thou eatest thereof, thou shalt dye the 
 death.— ^ Gen. 2. 17. 
 
A SHORT CATECHISME. 7 1 
 
 Q. Death, we heare, was threatened if he disobeyed ; what promise 
 was made to encourage him to his dutie ? 
 
 A. The ® continuance both of himself and his posteritie in 
 that good estate. — ^Gen. 2. 9. 
 
 Q. Did man continue in that good estate ? 
 
 A. No ; but he fell from ^God through the enticement of 
 Satan.— n Tim. 2. 14. 
 
 Q. Hmv did he fall ? 
 
 A. By sinning wilfully ^against God, ^transgressing his law. 
 
 SfEccles. 7. 29 or 31 ; Rom. 5. 12 ; Til John 3. 4. 
 
 Q. What was the sinne he did commit ? 
 
 A. The eating of the ^forbidden fruit. — ^Gen. 3. 6. 
 
 Q. Did all mankind sinne in Adam 2 
 
 A. Yes ; '^for we were all in his loynes. 
 
 fc Rom. 5. 12 ; 1 Cor. 15. 22 ; Heb. 7. 9, 10. 
 
 Q. What is the state of all men by reason of Adam's fall / 
 A. They are dead in ^sin, and bondslaves of Satan. — ^Eph. 
 2. 1, 2. 
 
 Q. How doth that appeare ? 
 
 A. In that they are altogether °^ unable to good, and "prone 
 to evil continually. 
 
 m 2 Cor. 3. 5 ; wGen. 8. 21. 
 
 Q. WJiat fruits doe proceed from this originall corruption ? 
 A. Evill ° thoughts, words, and Pworkes. 
 
 oGen. 6. 5; pGnl. 5. 19. 
 
 Q. Are all the actions of naturcdl men evill continually ? 
 
 A. Yes ; for they ^fayle in many things, and therefore as 
 they come from them, they are ^odious unto God. 
 
 QMatt. 12. 35; rProv. 28. 9. 
 
 Q. What punishments are due unto man by reason of those sinnes ? 
 A. All woe ^and misery, temporal, spirituall, and eternall. 
 
 sLam. 3. 39; Rom. 6. 23 ; Gal. 3. 10. 
 
 Q. What are the temporall miseries ? 
 
 A. God's *curse upon the creatures, on "man's body, senses, 
 name, friends, whatsoever he takes in hand, and death ^ itself. 
 
 iRom. 8. 20; ?? Deut. 28. 15, 16, etc.; wRom.C. 21. 
 
72 A SHORT CATECHISME. 
 
 Q. What are the spirituall miseries 2 
 
 A. Blindnesse of '^minde, the spirit of ^slumber and giddiness, 
 horrour of ^conscience, hardnesse of * heart, a reprobate ^ sense, 
 and strong ^delusions. 
 
 icEsa. 6. 9 ; 3/ Rom. 11. 8 ; a Matt. 27. 3, 4, 5 ; a Exod. 7. 3 ; 6 Rom. 1. 28 ; c 2 Thess. 2. 11. 
 
 Q. What is the eternall misery ? 
 
 A. Everlasting *^damnation. — ^Eom. 6. 23. 
 
 Q. After a man doth know his misery, what is he to learn in the 
 next place ? 
 
 A. The true means how he may escape the foresaid ® misery, 
 and be restored to %appinesse. 
 
 « Acts 2. 37 ; /Acts 16. 30. 
 
 Q. By what means may we escape this misery and recover Jmppi- 
 nesse ? 
 
 A. Onely by ^ Jesus Christ.— ^ Acts 4. 12. 
 
 Q. What is Jesus Christ ? 
 
 A. The eternal Son ^of God, who in time became man for his 
 elect. — ^Gal. 4. 4, 5. 
 
 Q. How many things are we to consider in Christ ? 
 A. His ^person and his '^office. 
 
 i Col. 2. 9 ; fc Heb. 2. 16, 17. 
 
 Q. What is his person ? 
 
 A. It is ^God and man united together into one "^person. 
 
 Z John 1. 14 ; Rom. 9. 5 ; Esay 7. 14 ; ml Cor. 8. 6. 
 
 Q. Being God before all time, how could he be made man ? 
 A. He was conceived by the "Holy Ghost, born of the Virgin 
 Mary according to the ^Prophets. 
 
 nLuke 1. 35 ; oGen. 8. 15 ; Esay 7. 14, and 11. 1. 
 
 Q. Why was Christ conceived by the Holy Ghost ? 
 A. That he might be pure, p without sinne, wherewith all are 
 stained that are conceived after the ordinary ^manner. 
 
 p Luke 1. 45 ; g John 2. 6. 
 
 Q. Why was he God ? 
 
 A. That he might beare the weight of God's wrath, without 
 sinking under it, overcome death, be the Head of the Church, 
 repaire his image in us, conquer the enemies of our salvation, 
 and defend us against them. 
 
A SHORT CATECHISME. 73 
 
 Q. IFhy was he man ? 
 
 A. That he might suffer death ""for us, sanctifie our ^nature, 
 and we might have accesse with ^boldnesse to the throne of 
 grace. 
 
 rHeb. 2. 14; sHeb. 2. 11 ; fHeb. 4. 15, 16. 
 
 Q. What is his office ? 
 
 A. To be a mediator to ^reconcile God and man. — " 1 Tim. 2.5. 
 
 Q. How did lie that ? 
 
 A. By his fulfilling ^the law and by his ^sufferings. 
 
 wMat. 3. 15 ; a;Heb. 9. 15 ; Rom. 5. 10, 12, 13. 
 
 Q. What understand you by his suffering ? 
 
 A. His voluntarie ^humiliation both in ^soule and bodie, his 
 ^crucifying, death and ^buriall, and abiding ^ under the dominion 
 of death for a time. 
 
 2/PhU. 2. 5, 6, 7, 8 ; sEsay 53. 10 ; Matth. 26. 38 ; Heb. 9. 14 ; a Luke 23. 33 ; & 1 Cor. 
 15. 3, 4; c Acts 2. 27. 
 
 Q. Did Christ alwayes abide under the power and dominion of 
 death ? 
 
 A. No : for the power of death being ^subdued, the third 
 *^day he rose again, ascended ^into heaven, and sitteth at the 
 right hand of the Father. ' 
 
 d Acts 2. 31 ; el Cor. 15. 3. 4 ; /Marke 16. 19. 
 
 Q. What are the speciall parts of Christ's mediatorship ? 
 A He is ^Prophet, ^Priest, and ^King. 
 
 g Acts 3. 22 ; A Heb. 2. 17 ; iPsal. 110. 1. 
 
 Q. Why was Christ a Prophet ? 
 
 A. To reveale unto us the way to ^ everlasting life. — 
 •^Luke 4. 18. 19. 
 
 Q. Why was he a Priest ? 
 
 A. To purchase for us ^righteousnesse and life eternall. — 
 »Heb. 5. 9. 
 
 Q. What are the functions of his priestly office ? 
 
 A. "^Offering up himself a sacrifice once for all, and making 
 I request for us. 
 
 m Heb. 5. 1, and 9. 6, and 7. 25. 
 
74 A SHORT CATECHISME. 
 
 Q. TFhy was Christ a King ? 
 
 A. To bridle and "subdue all his enemies; but to ^gather and 
 Pgoverne his elect and chosen. 
 
 nCol. 2. 14 ; Psal. 110. 1, 2 ; 1 Corin. 15. 28 ; o John 19. 16 ; Hag. 2. 7 ; p Ezek. 34. 23, 24. 
 
 ' Q. What benefit do we receive by the death and resurrection 
 of Christ ? 
 
 A. We are redeemed from the *^ guilt, punishment, and ^poAver 
 of sin, and shall be raised ^up at the last day. 
 
 9 Gal. 3. 13 ; Col. 1. 14; rLuke 1. 74 ; Titus 2. 14 ; si Cor. 15. 13. 
 
 Q. How are toe redeemed from the guilt and punishment of sin ? 
 
 A. God the Father accepting the death of Christ as a full 
 ^ransome and satisfaction to his justice, doth freely discharge 
 and acquit us from all our sins. 
 
 t Rom. 2. 24, 25 ; Col, 1. 14. 
 
 Q. Hon) are we redeemed from the power and tyrannie of sinne ? 
 A. Christ by his death killeth ^sin in us, and by his resur- 
 rection doth quicken us to newnesse of life. — ^Eom. 6. 3, 4. 
 
 Q. What are the benefits of Christ's ascension and sitting at the 
 right hand of the Father ? 
 
 A. The leading of "captivity captive, the giving of gifts unto 
 men, the pouring^ of his Spirit upon his people, and the pre- 
 paring ^ a place for them. 
 
 riEph. 4. 11 ; a; Acts 2. 16, 17 ; i/ John 14. 3. 
 
 Q. What are the benefits of his intercession ? 
 
 A. The persons of the faithful do alwayes remain just, and 
 their works acceptable in the sight of God; hereby also they are 
 defended against the accusations of all their enemies. 
 
 z 1 Pet. 2. 5 ; Gen. 4. 4 ; Exod. 28. 38. 
 
 Q. How will the knoioJedge of these things work in the heart of him 
 whom God will save ? 
 
 A. It brings him to a serious consideration^ of his own estate, 
 to grieve for sin and the fear of God's ^displeasure whereby 
 the heart is broken and humbled. 
 
 a Jer. 8. 6, 7 ; Luke 15. 17 ; h Acts 2. 37 ; c Acts 9. 6. 
 
 Q. What else will this knowledge worke ? 
 
 A. It will bring a man to confesse his *^ sinne, highly to ® prize 
 Christ and hunger ^ after him untill he obtaine his desire. 
 
 dLuke 15. 18; eMatt. 13. 44 ; /Esa. 55. 1 ; John 7. 37. 
 
A SHORT CATECHISME. < 5 
 
 Q. How are v:e made ])avtakers of Christ icith all his benefits / 
 A. By faith ^ alone. 
 
 9 John 3. 16, and 1. 12 ; Acts 13. 29. 
 
 Q. JVlmt is faith? 
 
 A. A resting upon Christ ^^ alone for salvation. 
 
 h Psal. 2. 12 ; Acts 16. 21. 
 
 Q. What is the ground of faith ? 
 
 A. The free promises^ of God made in Christ, concerning the 
 forgivenesse of sinnes, and eternall righteousnesse. 
 
 iRom. 4. 18; Heb. 11. 11. 
 
 Q. How is faith wrought in us .? 
 
 A. Inwardly by the Spirit as the '^author ; and outwardly by 
 the ^preaching of the word and ™ catechising as the instrument 
 thereof 
 
 fcActs 16. 14; I'Rom. 10. 14; mHeb. 5. 11, 12, and 6. 2. 
 
 Q. How doth the word works faith in us ? 
 
 A. By shewing us our "misery, and th^ true meanes of *^our 
 recovery, encouraging p us being humbled, to receive the pro- 
 mises of the gospel. 
 
 nRom. 7. 7 ; Gal. 3. 23 ; oGal. 4. 4, 5 ; i?Matth. 11. 28 ; Esar 61. 1, 2, 3 ; Eevel. 22. 17. 
 
 Q. Hoiv doth the Spirit worke by the word .? 
 
 A. It doth teach us msdome to apply ^things, generally 
 spoken, particularly to ourselves, secretly upholdeth ^against 
 despaire, stirreth up in us good ^desires, doth soften *the heart 
 "and draw us to rest upon Christ for salvation, before we have 
 ^'the feeling of comfort. 
 
 q Ezek. 36. 27, 31 ; r Psal. 51. 12 ; s PhU. 2. 13 ; t Ezek. 11. 19, and 36. 36 ; u John 6. 44 ; 
 «' Matt. 11. 28, 29. 
 
 Q. By ichat meanes is faith increased ? 
 
 A. By hearing the same ^word preached and catechised, and 
 likewise by ^^ earnest prayer. 
 
 x\ Pet. 2. 2; i/ Luke 17. 5. 
 
 Q. How must we hear that we may get profit ^ 
 
 A. With ^reverence, ^meekness, ^joy, ^a longing desire to 
 learne, and giving^ credit to the truth. 
 
 arEsa. 66, 2, 5; « Jam. 1. 21 ; ?jMat. 13. 44; cl Pet. 2. 2 ; dHeb. 4. 1. 2. 
 
76 A SHORT CATECHISME. 
 
 Q. How else ? 
 
 A. "We must meditate ®of that wee heare, apply it to our- 
 selves, conferre *of it with others, and with ^diligence set about 
 the practice of what is required. 
 
 e Psalm 1. 2, and 119. 14, 15 ; /John 4. 53 ; gr Esay 2. 3 ; Lnke 2. 15. 
 
 Q. What is prayer ? 
 
 A. It is a calling upon God, in the name of Christ, with the 
 ^ heart, and sometimes with the voice, according to his will, 
 for ourselves and ^others. 
 
 h Exod. 14. 15 ; 1 Sam. 1. 13 ; i 1 John 5. 14. 
 
 Q. To whom must we pray ? 
 
 A. To God alone, in the name^^ of Christ. — ^John 16. 23. 
 
 Q. Ought we not in prayer to make particular confession of our 
 sinnes ? 
 
 A. Yea; so farre as we can ^come to the knowledge of them ; 
 and this we must do with "^griefe, hatred, and shame, freely 
 "accusing and condemning ourselves before God with broken 
 and ° contrite hearts. 
 
 1 Sam. 12. 19 ; Psal. 19. 12 ; mXeh. 6. 11 ; TiNeh. 9. 33 ; oZach. 12. 10. 
 
 Q. What are the parts of 'prayer ? 
 A. Petition and thanksgiving. 
 
 Q. What is Petition ? 
 
 A. It is a prayer, wherein we desire the p preventing or 
 '1 removing of things hurtfull, and the obtaining of things need- 
 ful either for this life or for that which is to come. 
 
 ijEsay 37. 20 ; Matt. 6. 13 ; 5 Psal. 6. 1, 2, 3, 4. 
 
 Q. Hoio must we make our requests that toe may he heard ? 
 
 A. With ^understanding, feeling of our^ wants, *^ fervency, 
 "reverence, hope^^ to speed, and '^love. 
 
 rl Cor. 14. 15; sMatt. 11. 28; tJam. 5. 16, 17; wEccles. 5. 2 ; u-1 Tim. 2. 8; xMat. 6. 
 14; Mat. 11.25. 
 
 Q. What is thanksgiving ? 
 
 A. It is Sprayer, wherein we render ^thanks to God for his 
 generall goodnesse and particular ^favours. 
 
 1/1 Sam. 2. 5; zFsal. 136. 1, etc; a Psal. 103. 1, 2, 3, 4, 5. 
 
A SHORT CATECHISME. 77 
 
 Q. JFhat things are required, in tlmnksgiving ? 
 
 A. Love to ^God and joy in ^his mercy, a desire to ^draw 
 others to obey and glorifie God, and an endeavour ®to proceed 
 in godlinesse ourselves. 
 
 fcPsaL 18. 1, 2 ; c Psal. 126. 1, 2 ; dPsal. 34. 11 ; e Dent. 6. 10, 11, 12, 13. 
 
 Q. JFJuit rule of direction is there accoi'ding to which v:e ought to 
 frame our prayers ? 
 
 A. The generall direction is the word of God, the more 
 speciall is the Lord's Prayer. 
 
 Q. Hon: many things are to he considered in the Lord's Prayer ? 
 
 A. Three ; the preface, the prayer itself, and the conclusion. 
 
 Q. What is the p-eface ? 
 
 A. Our Father which art in heaven. 
 
 Q. What learn you out of this j/reface ? 
 
 A. That God is our Father by grace and adoption, through 
 Jesus Christ, glorious in majesty and infinite in power, that 
 both can and hath promised to help us. 
 
 Q., What are you to consider in tlie prayer itself e i 
 A. Six petitions and a thanksgiving. 
 
 Q. Which is the first 'petition ? 
 A. Hallowed be thy name. 
 
 Q. What desire you of God in this petition ? 
 
 A. That God's infinite excellency may be magnified by us on 
 earth in heart, word, and deed. 
 
 Q. JFJiich is ths second petition ? 
 
 A. Thy kingdome come. 
 
 Q. WJuit doe you desire of God in this petition ? 
 
 A. That Christ would convert such as be under the power of 
 Satan ; rule in the hearts of his chosen by his Spirit here, and 
 perfect their salvation in heaven hereafter. 
 
 Q. Which is the third ptetition ? 
 
 A. Thy will be done in earth as it is in heaven. 
 
78 A SHORT CATECHISME. 
 
 Q. What desire you of God in this petition .? 
 
 A. That whatsoever God willeth in his word, might be obeyed 
 chearefully, speedily, faithfully, and constantly by men on earth 
 as the angels do in heaven. 
 
 Q. JFhich is the fourth petition ? 
 A. Give us this day our daily bread. 
 Q. What desire you of God in this petition ? 
 A. That God would bestow on ns all things necessarie for 
 this life ; as good maintenance, etc. 
 
 Q. Which is the fift petition ? 
 
 A. And forgive us our trespasses as we forgive them that 
 trespasse against us. 
 
 Q. What desire you of God in this petition ? 
 
 A. That God in his free mercy in Jesus Christ would fully 
 pardon all our sinnes as we do pardon the wrongs and injuries 
 we receive from others. 
 
 Q. Which is the sixt petition ? 
 
 A. And lead us not into temptation, but deliver us from evil. 
 
 Q. What desire you of God in this petition ? 
 
 A. To be freed from trials so farre as it may stand with the 
 good pleasure of God, and alwayes to be delivered from the 
 evil thereof, that we faint not under them or be foiled by them. 
 
 Q. Which is the thanksgiving in the Lord's prayer ? 
 A. For thine is the kingdome, the power and the glory for 
 ever and ever. 
 
 Q. Do not these ivords containe a reason also ichy we beg the 
 former blessings at the hand of God ? 
 
 A. Yes ; for seeing the kingdom, power, and glory is the 
 Lord's, we should call upon him in all our necessities ] 
 
 Q. Which is the conclusion of the Lord's prayer ? 
 A. Amen, which is a witnessing of our faith, and desire of 
 the things prayed for. 
 
 Q. What doth Amen signifie ? 
 A. So it is, or so be it. 
 
A SHORT CATECHISME. 79 
 
 Q. What must we do after we have prayed ? 
 A. Observe how we speed, and what answer we ^receive. — 
 ^Psal. 3. 4, and 85. 8. 
 
 Q. What benefit shall we gain therehj ? 
 
 A. It will stirre up the heart to ^thankfulnesse, remove 
 dulnesse^ and negligence in this dutie, strengthen our ^faith and 
 inflame our hearts with zeal, joy, and love. 
 
 SrPsal. 31. 21, 22; 7iPsal. 88. 13, and 4. 1, 2; iPsal. 4. 3 ; fcPsal. 116. 1; Psal. 28. 6, 7. 
 
 Q. What must ive do if God answer us not at the first or second 
 time ? 
 
 A. Examine how Hve pray, and continue ™ fervent therein, 
 waiting upon "the Lord until we speed. 
 
 I James 4. 3 ; to Luke 18. 1 ; « Hab. 2. 3 ; Psal. 5. 3. 
 
 Q. Who ought to pray ? 
 
 A. Though God require it of all men upon earth, yet it more 
 especially belongeth to the members ° of the church militant. — 
 ^'Matt. 7. 7, 8. 
 
 Q. Who can and may pray with hope to speed ? 
 
 A. Onely they that depart Pfrom iniquity. — PPsal. 66. 18. 
 
 Q. For whom must we pray ? 
 
 A. For all sorts of men now ^living, or that shall live ''there- 
 after, but ^not for the dead. 
 
 ql Tim. 2. 1, 2; r John 17. 20; sLuke 16. 24, 25. 
 
 Q. May men content themselves to pray in private onely, or 
 onely in publike ? 
 
 A. No ; but they must use both *publicke and "private prayer. 
 
 iActs 2. 42; ■itLuke 11. 1. 
 
 Q. What other means hath God appointed to increase faith ? 
 
 A. The due administration and ^receiving of the sacraments. 
 
 wGen. 17. 9, 10, 11 ; Rom. 4. 11. 
 
 Q. Who ought to administer the sacraments ? 
 A. Onely they that are ^lawfully called thereunto by the 
 church. — ^Heb. 5. 4. 
 
 Q. What is a sacrament ? 
 
 A. A scale of the ^^ covenant of grace. — ^Rom. 4. 11. 
 
80 A SHORT CATECHISME. 
 
 Q. In what words is the covenant expressed in Scripture ? 
 A. I will be thy God, and thou shalt be my people. — Jer. 
 31. 33. 
 
 Q. What are the parts of a Sacrament ? 
 
 A. Two ; an outward visible signe sanctified to represent and 
 seal another thing to the minde and heart, and an inward grace 
 which is the thing signified. 
 
 Q. Who is the author of the Sacrament ? 
 
 A. The Lord ^onely who made the covenant. — ^Esa. 7. 14, 
 
 and 38. 7. 
 
 Q. How many sacraments are there ? 
 
 A. Two; ^Baptisme and the ^Lord's Supper. 
 
 a John 1. 26 ; b Luke 22. 19, 20. 
 
 Q. What is baptisme ? 
 
 A. A sacrament of our *^ ingrafting into Christ, communion 
 with him and entrance into the Church. 
 
 c Matt. 28. 19 ; Acts 8. 28. 
 
 Q. What is the outivard signe ? 
 
 A. Water, '^wherewith the party baptized is washed ®by 
 dipping or sprinkling in the name ^of the Father, Sonne, and 
 Holy Ghost. 
 
 (Z Acts 10. 47 ; eMatt. 3. 6, 11, 13, 16 ; Acts 16. 15 ; /Matt. 28. 19. 
 
 Q. What is the inward grace or thing signified ? 
 A. Forgivenesse of ^sinnes and ^sanctification. 
 
 /Mark 1. 4 ; Acts 2. 38 ; g Tit. 3. 5. 
 
 Q. To tuhat conditions doth the p)arty baptized binde himself ? 
 A. To believe in ^Christ and ^forsake his sinne. 
 
 7/ Acts 8. 37; i Matt. 3. 12. 
 
 Q. How oft ought a man to be baptized ? 
 
 ^. It is enough ^once to be baptized, for baptisme is a pledge 
 'of our new birth. 
 
 k Acts 7. 8 ; I Tit. 3. 5. 
 
 Q. Who ought to be baptized ? 
 
 A. Infidels "^converted to tlie faith, and tlie infants of *^one 
 or both Christian parents. 
 
 VI Acts 8. 12 ; n Acts 2. 39 : 1 Cor. 7. 14. 
 
A SHORT CATECHISME. 81 
 
 Q. Wliat is the Lord's Supper ? 
 
 A. A sacrament of our * continuance and growth in Christ. — 
 n Cor. 10. 16. 
 
 Q. Who is the author of this sacrament 7 
 
 A. The ^Lord Jesus in the same night that he was betrayed. 
 — bl Cor. 11. 23, 24. 
 
 Q. What is the outward signe ? 
 ! A. Bread ^ and wine, with the actions pertaining to them, as 
 breaking, giving, receiving, eating, and drinking. — ^Matt. 26. 
 27, 28. 
 
 I Q. What is the inward grace ? 
 
 I A. Christ^ with aU the benefits of his death and passion. — 
 
 i^l Cor. n. 24. 
 
 Q. What is the duty of the rainister in the administration of this 
 sacrament ? 
 
 A. To consecrate® it by declaring the institution thereof and 
 prayer joyned wath thanksgiving ; as also to breake the bread 
 and afterwards to deliver the bread and wine to the people. 
 
 . el Cor. 11. 23, 24 ; Matt. 26. 26, 27, 28 ; Mark 14. 22 ; Luke 22. 19. 
 
 . Q. What is hereby signified ? 
 
 A. The action of God the Father offering Christ to all, and 
 )estowing him ^effectually upon the worthy receiver. — ^1 Cor. 
 LO. 16. 
 
 Q. What is the dutie of the receivers ? 
 
 A. To receive^ the bread and wine delivered, and to eat and 
 irink thereof. 
 
 g Matt. 26. 26, 27 ; 1 Cor. 11. 23, 24. 
 
 Q. What is signified hereby ? 
 
 A. Our ^receiving and feeding upon Christ by faith. — ^1 Cor. 
 0. 16. 
 
 Q. Is it sufficient to receive the sacrament once ? 
 A. No; ^but we must receive it often. — ^Acts 2, 42, and 20. 7. 
 Q. For what end and use ought ice to receive this sacrament ? 
 1 A. To ^confirme our faith, communion with Christ, and all 
 ving graces in us, to keepe' in remembrance the Lord's death 
 itill he come againe, and to testify ™our love one to another. 
 
 ;cl Cor. 10. 16 ; n Cor. 11. 24, 26; ml Cor. 12. 13. 
 
 F 
 
82 A SHORT CATECHISME. 
 
 Q. What is the danger of unworthy receiving 1 
 
 A. Unworthy receivers are guilty of the body and blood of 
 the Lord, and do eat and drinke judgement to themselves. — 
 1 Cor. 11. 27, 29. 
 
 Q. Who are to receive this sacrament ? 
 
 A. Such as know their "misery by sin, the remedy thereof 
 in Christ, and the ^doctrine of the sacrament, withall earnestly 
 Plonging to be satisfied with the bread of life. 
 
 tiMatt. 11. 28; oExod. 12. 26, 27 : pRev. 22. 17. 
 
 Q. Wliat else is required in them that come to this table ? 
 
 A. A renewed ^hatred of all sinne, an hearty endeavour to 
 overcome naturall passions, an utter and well-advised forsaking 
 of ""grosse sins, willingnesse^ to be strengthened in faith, and a 
 * longing desire for the good of our brethren. 
 
 f^Luke 3. 12, 13; Matt. 18. 3; rLuke 14. 28, 29, etc. ; sMatt. 5. 6; fMark 11. 25; 
 Matt. 5. 23, 24. 
 
 Q. What if a man finde himselfe weake in faith and full of 
 doubting ? 
 
 A. He must bewaile "his unbeleefe, pray for faith, seeke to 
 have his doubts resolved, and so receive to be further 
 ^strengthened. 
 
 11 Mark 9. 24 ; «; Judg. 6. 36, 37 ; Exod. 12. 1. 2, 3, 4. 
 
 Q. Hoiv ought a mans heart to be affected in receiving the sacrament? 
 
 A. With ^reverence, joy, and ^comfort, meditating 'on the 
 outward signes and what they signifie, the dainties prepared, 
 and love of him that prepared them, our communion with Christ, 
 his graces and faithfuU people whereby the heart is prepared to 
 thanksgiving. 
 
 g Exod. 3. 5 ; Gen. 28. 17 ; /iDcut. 16. 15 ; il Cor. 11. 25 ; 1 Kings 8. 66. 
 
 Q. What must we do after we have received 1 
 A. We must endeavour to find an encrease of '^ faith, love, 
 and all saving graces, abounding more and more in well-doing. 
 
 fcProv. 4. 18; Ezck. 47. 12. 
 
 Q. What cn'der Imth the Lord left in Jiis Church to keepe his ordi- 
 nances from contempt ? 
 
 A. The unruly should be 'admonished, the obstinate /"ex- 
 communicated, and the penitent after their fall restored and 
 "comforted. 
 
 1 1 Tlics. 5. 14 ; m 1 Cor. 5.5; n 2 Cor. 2. 6, 7. 
 
A SHORT CATECHISME. 83 
 
 Q. Besides the forenamed meanes, are tJiere not some other profit- 
 able for the increase of faith ? 
 
 A. Yes ; ^'reading or hearing the Scriptures read in Ppubliqne 
 and in '^ private, '"meditation and ^conference. 
 
 oRev. 1. 3 ; 7) Acts 13. 15 ; 5 Acts 8. 30 ; rLuke 2. 51 ; illeb. 3. 13 ; John 4. 52. 
 
 Q. Hitherto of the ordinary meanes whereby faith is encreased ; 
 Be there not also some extram'dinary meanes ? 
 
 A. Yes ; and those be holy ^fasting, holy ^feasting and 
 religious *^vowes. 
 
 a Luke 5. 35 ; ?> Esther 9. 17 c Psal. 50. 14. 
 
 Q. What is an holy fast ? 
 
 A. A religious <*abstinence from all the labours'^ of our calling 
 and comforts^ of life, so farre as comelinesse and necessity will 
 permit, that wee might bee more^'seriously ^ humbled before God, 
 and more fervent in prayer. 
 
 d Esther 4. 16 ; e Lev. 23. 28 ; /Exod. 35. 5 ; g- Dan. 9. 9, 11 ; Levit. 23. 27. 
 
 Q. When ought we to fast ? 
 
 A. When we feele or ^fear some grievous calamity upon us 
 or hanging over our heads, want some speciall blessing, are 
 pressed with some speciall sinne, or goe about some Hveighty 
 matter. 
 
 h Esther 4. 16 ; Ezra 8. 21 ; i Acts 13. 2. 
 
 Q. What is an holy feast ? 
 
 A. An extraordinary '^thanksgiving for some notable de- 
 liverance out of some desperate danger, testified with feasting 
 before God, with joy and gladnesse, sending presents to our 
 friends and ^portions to the needy. 
 
 jfcl Chr. 16. 8, and 29. 10, 11 ; ZXeh. 8. 10 ; Esther 9. 22. 
 
 Q. What is a religious vow ? 
 
 A. A solemne ™ promise unto God made by a fit person of 
 some lawful thing which is in his choice, to testifie his °love 
 and thankfulnesse. 
 
 mDeut. 23. 21, 22 ; n Psal. 116. 12. 
 
 Q. Can faith being wrought and confirmed in us be fruitlesse and 
 unprofitable ? 
 
 ^. No; for it worketh by ''love. — °Gal. 5. 6. 
 
 Q. What is the principall work of faith 1 
 A. It purifieth the heart. — Acts 15. 9. 
 
84 A SHORT CATECHISME. 
 
 Q. JVhat follow eth thereupon ? 
 
 A. A fighting and combating against sinne and corruption. — 
 Gal. 5. 17. 
 
 Q. What else 'i 
 
 A. RestrainingP of all evill in affection and of grosse ^sinne 
 in life and conversation. 
 
 pActs 2. 38; gActs 19. 18, 19. 
 
 Q. What is a third thing that followefh hence ? 
 
 A. Love"" and delight in that which is good, joyned with a 
 sincere desire, purpose, and endeavour, ^ daily to amend whatso- 
 ever is amisse, and to lead a life* according to the law of God. 
 
 rPsal. 119. 97 ; sPhil. 3. 13, 14 ; Acts 11. 23 ; iPsal. 119. 6. 
 
 Q. Wherein is the summe of the law contained ? 
 
 A. In the ten Commandments. — Deut. 10. 4. 
 
 Q. How are they divided ? 
 
 A. Into two Tables.— Deut. 5. 22, and 10. 1, 2. 
 
 Q. Which are the commandments of the first table ? 
 
 A. The four first, and they teach the duty which we owe 
 unto God immediately. 
 
 Q. Which are the commandments of the second table ? 
 
 A. The six last, which instruct us in our duty towards our 
 neighbour. 
 
 Q. Which is the first Commandment ? 
 
 A. I am the Lord thy God, etc.. Thou shalt have, etc. 
 
 Q. Which is the generall duty required in this commandment ? 
 
 A. That in minde, will, affections, and the effects of these, we 
 take the true God in Christ to be our God. 
 
 Q. What is the generall sin here forbidden 7 
 A. All failing to give God that foresaid honour which is due 
 unto him, or else in whole or in part giving it to any other. 
 
 Q. What is the second Commandment ? 
 A. Thou shalt not make thyself, etc. 
 
 Q. What is the generall duty which this commandement requireth ? 
 A. That we doe worship the true God purely according to 
 liis will. 
 
A SHORT CATECHISME. 85 
 
 Q. What is the generall sin forbidden ? 
 
 A. All omission of God's true worship when it is required, 
 and all false worship either invented by others or taken up of 
 our own heads. 
 
 Q. Which is the third Commandement ? 
 A. Thou shalt not take the name, etc. 
 
 Q. What is the generall duty required in this commandement ? 
 
 A. That we should use the titles, properties, workes, and 
 ordinances of the Lord, with knowledge, faith, reverence, joy, 
 and sincerity in thought, word, and conversation. 
 
 Q. What is the generall sin forbidden ? 
 
 A. Omitting the duty here required, using the Lord's name 
 when we ought not, or otherwise than we should. 
 
 Q. When is the name of God taken otherwise then it should ? 
 
 A. When it is used ignorantly, superstitiously, without faith, 
 rashly, not to a right end, hypocritically, falsly against con- 
 science, and when men name themselves Christians but live 
 scandalously. 
 
 Q. Which is the fourth Commandement 1 
 A. Eemember the Sabbath day, etc. 
 
 Q, What is the generall duty here required ? 
 
 A. That the whole Sabbath or Lord's day be set apart from 
 all common uses as holy to the Lord both publikely and 
 privately in the practice of the duties of necessity, holinesse, 
 and mercy. 
 
 Q. What is the generall sin here forbidden ? 
 
 A. All neglecting of the duties of that time, or prophaning of 
 that day by needlesse works, words, or thoughts about our 
 callings or recreation. 
 
 Q. Which day is to be set apart as holy to the Lord ? 
 
 A. It is morall and perpetuall to keepe one day in seven as 
 holy : from the creation to the resurrection of Christ the 
 seventh day was instituted; after Christ his resurrection the 
 first day of the weeke was ordained, and is to be kept for ever. 
 
86 A SHORT CATECHISME. 
 
 Q. What is the fifth Commandement ? 
 
 A. Honour thy father and thy mother, etc. 
 
 Q. Who are to he understood hy father and mother .? 
 A. Not onely naturall parents, but also all superiours in office, 
 age, and gifts. 
 
 Q. What is it to honour ? 
 
 A. To acknowledge the excellency that is in men by vertue 
 of their place, and to carry ourselves accordingly towards them. 
 
 Q. Are onely the duties of inferiors here intended ? 
 A. No ; but of superiours and equals also. 
 
 Q. What then is the maine duty of this Commandement ? 
 
 A. That we carefully observe that order which God hath 
 appointed amongst men, and doe the duties which wee owe 
 unto them in respect of their places and degrees. 
 
 Q. What is the duty of inferiours ? 
 
 A. They must be subject, reverent, and thankfull to their 
 superiours, bearing with their wants and covering them in love. 
 
 Q. What is the duty of superiours ? 
 
 A. To carry themselves gravely, meekly, and after a seemly 
 manner towards their inferiours. 
 
 Q. What is the duty of equals ? 
 
 A. To regard the dignitie and worth each of other, modestly 
 to beare themselves one toward the other, and in giving honour 
 to go one before another. 
 
 Q. Which is the sixth Commandement ? 
 A. Thou shalt doe no murther. 
 
 Q. What is the generall duty of this commandement ? 
 A. That by all meanes lawfull we desire and study to preserve 
 our own person and the person of our neighbour. 
 
 Q. What is the generall sin herein forbidden ? 
 
 A. All neglect of our own or our neighbour's preservation, or 
 desire of our own or their hurt, conceived in heart, or declared 
 in word, gesture, or deed. 
 
A SHORT CATECHISME. 87 
 
 Q. JVhich is the seventh Commandment ? 
 A. Thou shalt not commit adultery. 
 
 Q. TFhat is the generall dutie of the Commandement ? 
 A. That we should keep ourselves pure in soule and body- 
 both towards ourselves and others. 
 
 Q. TVluit is the generall sin here forbidden ? 
 A. All uncleannesse of heart, speech, gesture, or action, 
 together with all the causes, occasions, and signes thereof. 
 
 Q. JVhich is the eighth Commandement ? 
 A. Thou shalt not steal. 
 
 Q. What is the generall duty of this Commandement ? 
 A. That by all good meanes we further the outward estate of 
 ourselves and of our neighbours. 
 
 Q. What is the generall sin forbidden ? 
 
 A. All neglect to further our owne or our neighbour's wealth, 
 all impeachment or hinderance thereof, and all increase thereof 
 by unjust and indirect dealing. 
 
 Q. Which is the ninth Commandement 1 
 
 A. Thou shalt not beare false witnesse against thy neighbour. 
 
 Q. What is the genercdl duty here required .? 
 
 A. That by all meanes we seek to maintain our owne and 
 our neighbour's good name according to truth and a good con- 
 science. 
 
 Q. What is the generall sinne forbidden ? 
 
 A. All failing to procure, defend, and further our owne and 
 our neighbour's credit, all unjust defence, wrongful suspition 
 and accusation of ourselves and others. 
 
 Q. What is the tenth Commandement ? 
 
 A. Thou shalt not covet, etc. 
 
 Q. What is the genercdl duty commanded ? 
 
 A. That we be truly contented with our own outward condi- 
 tion, and heartily desire the good of our neighbour in all things 
 belonging unto him great arid small. 
 
88 A SHORT CATECHISME. 
 
 Q. What is the generall sin forbidden ? 
 
 A. All thoughts of minde, wishes, and desires of heart, and 
 delightfull remembrances of evill against contentednesse. 
 
 Q. Is any man able to keepe this Law ? 
 
 A. Not perfectly, for the * godly often fall, the most holy 
 ^faile alwayes in their best duties, but the child of God ought,^ 
 may, and usually^ doth walk according to the law sincerely. 
 
 a Jam. 3. 2 ; & Exod. 28. 36, 37, 38 ; c 1 John 2. 14 ; John 14. 15, 23 ; d 1 Kings 15. 5. 
 
 Q. ShovM not a Christian omit doing of good altogether, seeing he 
 cannot do it in the measure that God requireth ? 
 
 A. No ; but with diligence and ^singlenesse of heart strive 
 against corruption, look for ^the assistance of God's Spirit, and 
 labour to^^ grow in grace. 
 
 c 2 Cor. 7. 1 ; /2 Chron. 16. 9 ; Phil. 4.13; gl Pet. 2. 2, and 2 Pet. 3. 18. 
 
 Q, What meanes shoidd a man use to grow in grace ? 
 
 A. He must throughly ^examine his wayes, judge* himselfe, 
 watch^ over his heart at all times, in all places, occasions, and 
 conditions, redeeming the Hime to store his heart with good 
 and preserve"^ his faith. 
 
 h Hag. 1. 5, 7 ; i\ Cor. 11. 31 ; fc 2 Tim. 4. 5 ; Z Eph. 5. 16 ; m Heb. 10. 35, 36, 38. 
 
 Q. What else ? 
 
 A. He must take unto^ him the whole armour of God, and 
 with care, uprightnes, and constancy use the meanes of °grace 
 before prescribed in one estate p as well as in another. 
 
 «Eph. 6. 14 ; oProv. 2. 3, 4 ; Col. 4. 2 ; p Job 27. 10. 
 
 Q. What jpriviledges doth God afford in this life unto his children 
 who labour according to his will to increase in grace ? 
 
 A. They may be assured^ of his favour and fatherly ^care 
 over them, the ^direction of his Spirit, their ^growth in grace 
 and "perseverance to the end. 
 
 q\ John 3. 1, 13 ; John 1. 12 ; r\ Tim. 4. 10 ; Matt. 10. 30 ; s Psalm 143. 10 ; t Col. 1. 
 9, 10, 11 ; u Phil. 1. 6. 
 
 Q. What other privileges doth God afford unto them ? 
 
 A. They are "kept from, comforted^ in, and delivered^ out 
 of many troubles, taught to use^ all estates aright, ^preserved 
 from foule offences, enabled to *rise againe if they fall, instructed 
 to live ^godly, and have possession ^of the word. 
 
 ttPsal. 32. 10; ^/;Acts 16. 25; xProv. 11. 8: yLam. 3. 27; Phil. 4. 12; Luke 1. 6; 
 zPsal. 37. 23, 24 ; a Eph. 2. 10 ; ?>Luke 1. 15. 
 
A SHORT CATECHISME. 89 
 
 Q. Do all the godly or any at all times enjoy all these piviledges? 
 
 A. No ; some are ignorant of them, not believing, or at least 
 very faintly, that there be any such ; others are carelesse who 
 prize them not, and so take not pains for these things as they 
 ought. 
 
 Q. TVhat other hindrances do deprive Christians of the enjoying of 
 tJiese priviledges ? 
 
 A. Inordinate *^passions, as fear, anger, selfe-love, pride, love 
 of pleasures, cares of the world, earthly incumbrances, and in- 
 constancy in good duties ; temptations also to distrust do keep 
 under many. — "^Jam. 4. 1,2. 
 
 Q. How should a man bridle and reforme these unruly passions ? 
 
 A. Let him highly esteem a Christian life, pray earnestly, set 
 himselfe most against the infirmities that be strongest in him, 
 shun the occasion of sinne, hide the "^commandements in his 
 heart, and ^ apply the death of Christ for the killing of cor- 
 ruption. 
 
 mPsal. 119. 11 ; Til Joh. 5. 4. 
 
 Q. Hoio may a man overcome his temptations to distrust 1 
 A. He must not give credit to° Satan's suggestions against 
 God's truth, but consider of God's Ppower, ^^goodnesse, ^un- 
 changeablenesse, former ^mercies and free * grace in giving us 
 his Son, so that weaknesse, unworthinesse, want of feeling 
 comfort should not dismay him. 
 
 oMatt. 4.3, 4; pMatt. 8. 2; Esa. 40. 27, 28; gPsaL 51. 1; rJer. 31. 3 ; sPsal. 77. 11, 
 12; tRom. 5. 8,9. 
 
 Q. Whoi else must he doe ? 
 
 A. He must consider what promises the Lord hath made to 
 keep ^and uphold him, what encouragement ^he hath given him 
 to believe, and how acceptable ^a thing it is that he should 
 do so. 
 
 u Matt. 16. 18 ; Luke 22. 32 ; w 1 John 3. 23 ; x Matt. 8. 10, and 15. 28 ; Rom. 4. 20. 
 
 Q. What other thing is to be learned for the overcoming of these 
 tentations ? 
 
 A.^ We must judge of ourselves not by our own ^present feel- 
 ing, or by our own ^^ discerning the fruits of grace, but by that 
 we have^ felt, and the *^ fruits of grace which appear to others. 
 
 oPsal. 116. 11 ; Psal. 13. 1 ; &Psal. 51. 10 ; c Psal. 77. 11 ; d2 Cor. 1. 10, 11. 
 
90 A SHORT CATECHISME. 
 
 Q. What may he a further help ? 
 
 ^. It is good to ® examine our hearts and use the advice of 
 ^others, but we must know withall the groaning ^after and 
 labouring to rest our wearied soulupon the promises of grace, 
 — being never satisfied untill our doubtfulness be removed — will 
 bring a good end. 
 
 e Psal. 4. 4 ; /I Thes. 5. 14 ; gr Matt. 11. 28. 
 
 Q. Do the fruits of the Spirit alwayes appear in the faithfull 1 
 A. No; they are obscured in ^our first conversion, in the 
 
 daies of security, when we^ leave our first love, in the time of 
 
 Hemptation, or of some relapse °^into sin. 
 
 TiLuke 5. 37, 38; il Cor. 3. 1; A; Rev. 2. 4; Z Psal. 6. 1, 2, 3 ; ??iPsal. 51. 10. 
 
 Q. Hoiv should a man recover out of a relapse ? 
 
 A. By a speedy "consideration of what he hath done, re- 
 newing his repentance with sorrow and shame, ° bewailing his 
 sinne before God, reforming his life, and laying hold upon the 
 promise of mercy. 
 
 nRev. 2. 5; oJer. 31. 18,19. 
 
 Q. What priviledges do the godly enjoy as soon as this life is ended ? 
 
 A. Their glory then begins ; for their bodies remained in the 
 grave as in a bed of spices, and their soules being perfectly 
 freed from sinne are ^received into heaven, beholding ^God and 
 Christ immediately. 
 
 J) 1 Thes. 4. 15 ; g Rev. 14. 13 ; r Matt. 5. 8 ; 1 Cor. 13. 12. 
 
 Q. If that he the state of the godly what shall hecome of the ungodly? 
 A. Their bodies ^ shall rot in the grave, and their souls *be 
 judged to everlasting woe. 
 
 sGen. 3. 19; « Luke 16. 22, 23. 
 
 Q. When shall the happinesse of the elect he consummate .? 
 A. At the "dreadfull day of judgement and the generall 
 resurrection. — "Psal. 17. 15. 
 
 Q. Who shall he the judge at that day 1 
 
 A. Christ the ^Lord and King of the Church, who shall 
 come in a most glorious and visible maner, descending from 
 '^heaven with a shout, and with the voice of the archangell, and 
 with the trumpet of God, most royally attended ^with innumer- 
 able multitudes of mighty angels. 
 
 wActs 10. 42, and 17. 21 ; a;l Thess. 4. 16 ; 1/2 Thess. 1. 7. 
 
A SHORT CATECHISME. 9 1 
 
 Q. When shall He come ? 
 
 A. He will surely come, but the time is ^unknown, that we 
 might even^ watch and prepare for his coming. 
 
 2 Matt. 24. 36; a Matt. 24. 42. 
 
 Q. Whom shall He judge .? 
 
 A. His elect and ^chosen, and all their enemies, both evill 
 '^angels and wicked men. 
 
 6 2 Cor. 15. 10 ; c2 Pet. 2. 4 ; Jude 16 v. 
 
 Q. Seeing many of God's elect people, and wicked men are rotted 
 in the earth, how can they he judged ? 
 
 A. The very same bodies in*^ substance that at any time 
 died, shall by the power of God be raised up and the soules be 
 united unto them, inseparably to abide together for ever more. — 
 •^1 Cor. 15. 42, 43. 
 
 Q. What are we to believe concerning those who shall he found 
 alive at the coming of Christ ? 
 
 A. They shall be changed at the ® twinkling of an eye, and so 
 presented before the judgment seat of Christ. — ^1 Cor. 15. 51,52. 
 
 Q. In what manner shall He judge ? 
 
 A. Most strictly, both in respect of the ^persons judged and 
 the things for which; but yet hee shall judge most righteous^' 
 judgement. 
 
 /2Cor. 5. 10; jr Acts 17. 31. 
 
 Q. What shall he the issue of this judgement to the wicked 1 
 
 A. Everlasting ^perdition from the presence of the Lord, to 
 
 all those who ignorantly or wilfully did contemne the gospel. — 
 
 ^2 Thess. 1. 7, 8, 9. 
 
 Q. What shall he the issue thereof to the godly ? 
 
 A. The clear ^ vision of God and Christ, endlesse communion'^ 
 with them, and everlasting ^ peace and glory both in soule and 
 body, in fuller measure than the heart of man can now com- 
 prehend, or any of the saints enjoyed before. 
 
 il John 3. 2 ; A; John 17. 24 ; Phil. 1. 23 ; ZMatt. 25. 34. 
 
 FINIS. 
 
A N 
 
 ENDEAVOVR 
 
 OF 
 
 Making the Principles of Chriftian 
 
 Religion, namely the Creed, the ten 
 
 Commandements, the LORDS 
 
 Prayer, and the Sacraments 
 
 plaine and eafie 
 
 Tending to the more fpeedy inftrudlion of the 
 meaneft capacities, and weakeft memories. 
 
 And for the making triall alfo of their underftand- 
 
 ings, who though they have attained fome meafure 
 
 of faving knowledge, yet through the weakneiTe 
 
 of their abihties cannot expreffe even that 
 
 which they doe conceive. 
 
 By Herbert Palmer. 
 
 The fourth Impreffion. 
 
 The Preface is fpecially to be heeded. 
 
 Hof. 4. ver, 6. 
 
 My people are dejiroyed for lack of knowledge. 
 
 lohn 17. ver. 3. 
 
 Thh is Ife eternally to knoiv thee the only true Godj and him ivhom thou haji fent., 
 lef-us Chriji. 
 
 LONDON: 
 
 Printed for Thomas Vnderhill at the Bible 
 in Woodftreete. 1644. 
 
A Direction to the Christian Reader concerning the 
 reason and use of this way of Questions and 
 Answers. 
 
 Christian Eeader, Thou hast here an endeavour of making 
 the Princij^les of our Christian Eeligion plaine and familiar 
 even to very weak capacities, and easie to be remembered even 
 by very weak memories. How fit it is to perform this, though 
 thy own experience will best inform thee, if thou be pleased to 
 make triall of it toward any thou hast care of, yet thou maist 
 partly coneeive if thou wilt take along with thee the reason of 
 the composition of it in this forme, and the drift aimed at by 
 the Author, which will also direct thee to make right use of it. 
 
 I. Whereas thou canst not but observe at the first view both 
 a double sort of Answers and a double sort of questions ; That 
 is done because the Author conceives that neither sort alone 
 will suffice to drop in knowledge into narrow mouth'd vessels, 
 for whose sake this labour hath beene undertaken. Experience 
 hath taught him this, and he is willing to teach it thee better 
 cheape. 
 
 II. For the Answers (to speak of them first), observe in them 
 first their brevity : secondly, their compleatnesse : thirdly, their 
 easinesse. 1. One sort of them are undeniably as briefe as may 
 be ; only Yes or No : and yet even they will be of good use for 
 instruction, but especially for triall. 2. Of the other sort also 
 special care hath been had to make them all as short as may be 
 (considering their compleatnesse), that the weakest memory may 
 not justly complaine of burthen. 2. Then for the compleatnesse 
 of these Answers take notice, I. That they are all framed into 
 entire sentences of themselves, without depending for their sense 
 
96 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 upon the foregoing questions. Hereby the learner shall have a 
 stock of Divine Truth in his head even though he should forget 
 the questions. And withall, this may help to prevent a common 
 error observable in divers learners; who, when the sense is 
 shared between the question and the answer (as for brevities 
 sake it is usuall), forgetting the question, oft give the Answer, 
 which they have learned by rote, to a wrong question, to the 
 great confounding of their understandings : which cannot so 
 easily be here, where the answer carries even a full sense in 
 it selfe ; besides that, for the most part, it repeats part of the 
 question. 2. These answers, though suiting directly to the first 
 or head-question, of every division, yet also agree fully to every 
 one of the under-questions by joyning but the brief Answer Yes 
 or No, which is placed at the end of the question, and making it 
 the beginning of the larger answer. 3. These answers are also 
 remarkable easie by reason that there is not a word in any of 
 them but hath been before in some of the questions of that 
 division. And so, after the learner is but little used to them, 
 he will soon get the answer as having it altogether, or in parcels, 
 put into his mouth before in the Questions, and after he hath 
 once learned them, he will the easier both understand and 
 remember them upon the rehearsall of the questions again, or 
 even of some of them. 
 
 III. Now concerning the Questions : First, as there is ever 
 more than one question belonging to the same division and full 
 answer, so ordinarily, and as oft as could be with convenience, 
 the first question is generall, and therefore printed in a different^ 
 character, as the answers also are : And then the following 
 questions are sub-divisions of that into more particulars, so to 
 help to make the meaning of it more plain. Secondly, where 
 ever the nature of the generall question would fairly beare it, 
 and that it could be without multiplying too many questions 
 under one head, the under-questions are by way of disjunction, 
 one crosse to the other. Is it so ? or So ? directing to own the 
 truth by answering Yes, and deny the falshood or falshoods 
 (for oftentimes they are more then one) by saying No. Yet 
 now and then it could not well be avoided, but they must be all 
 
 1 Larger, 1640. 
 
QUESTIONS AND ANSWERS TO EXPLAINS THE CREED. 97 
 
 of one sort, and so the brief answers of that division all Yes 
 or all No. But these are but few if compared with the rest. 
 Thirdly, to every question there is a proper answer fitted. To 
 the head-question the larger answer suits fully ; to the rest the 
 brief Yes or No over against it, besides the light it hath from 
 the larger answer as was noted before, so that, in teaching or 
 examining, any one question may be asked alone, or at the 
 most, borrowing but a word or two out of the foregoing question 
 (which is sometimes left out to spare the trouble of repeating 
 too often the same common and plain words), and even the 
 answering so any one question of a division (if done with 
 understanding and discretion) wil be cleerly so much progresse 
 in the knowledge of divine and saving truth, and lead on fairly 
 to more. Fourthly, the totall number of the head-questions and 
 larger answers amounts not to any great proportion, and so will 
 be sooner learned and easilyer remembered ; and the under- 
 questions and brief answers, though making the volume swell, 
 yet diminish the difficulty both of understanding and memory : 
 and by the advantage of them the author hopes that nothing 
 necessary to be known, by way of foundation or principle, is 
 omitted or left without some clearing. 
 
 IV. After all, the method and way of teaching these questions 
 and answers to yong beginners may be this : First, read over to 
 them all the questions of a division together without expecting 
 any answer at all from them at the first. Secondly, then go 
 over the severals and see what answer they can now make to 
 the head-question by having heard the under-questions, contain- 
 ing among them the full answer. Thirdly, if they cannot doe 
 this, then try if they can discerne the truth from falshood by 
 answering Yes or No to the under-questions severally. 4. If 
 this yet be too much for them, then teach them those brief 
 answers in order. 5.^ Being perfect in the brief answers of 
 that division (and not before), teach them the larger answer. 
 [6.2 In examining when they have once learned all the answers 
 of a division, ask the head-question twice, namely, first and 
 last, that so the larger answer may ever be made to the Head- 
 question], and so proceed to another question in due season. 
 
 ^ And last of all, 1640 ^ ^ot in 1640 ed 
 
98 QUESTIONS AND ANSWERS TO EXPLAINS THE CREED. 
 
 Now the God of all wisdome and grace who hath graciously pro- 
 mised that under the kingdome of Christ the earth shall he filled with 
 the knoivledge of the Lord as the waters cover the sea^ and particularly 
 that all our children shall he taught of him :^ vouchsafe for Jesus 
 Chrisfs sake ^[and through him our great Prophet^, his hlessing, as 
 upon all other Tneans used hy any, so upon these weake endeavours of 
 his unworthiest servant, that hy them thou (whoever thou art) that 
 thinkest good to attempt the making use of them maist fo7' thy selfe 
 and thine, finde some help totvard the more easie overcoming the con- 
 ceited, insuperahle difficulty of making those that are not hook learned 
 (as the phrase is) attaine to any measure of understanding in matters 
 of religion, so as hoth thou and they may he hoth more willing and ahle 
 to teach and to learne, untill we all come to the Messed perfection 
 promised, when there shall he no more neede of teaching every man his 
 neighbour omd every man his hr other, ^saying. Know the Lord, hecause 
 all shall know him from the least to the greatest : coming all in the 
 unity of faith and of the knowledge of the Son of God unto a perfect 
 man unto the measure of the stature of the fullnesse of Christ.^ 
 I end with a double suit to thee : One that according to thy 
 knowledge thou be careful to walke humbly, holily, and justly. 
 The other, that receiving any good by this little work thou pay 
 the author (though unknown to thee) by affording him a share 
 in thy prayers ; in which latter he promiseth againe to requite 
 thee whether knowne or unknowne ; as being ever 
 
 Thine in the Lord Jesus Christ, 
 
 HERBERT PALMER. 
 
 1 Esay 12. 9. 
 
 2 Esay 54. 13 ; and through him, our great Prophet, Ed. 1640. 
 •' Omitted here in Ed. 1640. 
 
 4 Jer. 31. 34 ; Heb. 8. 16. ^ Ephes. 4. 13. 
 
QUESTIONS AND ANSWERS TENDING TO EXPLAINE 
 THE ARTICLES OF THE 
 
 CREED 
 
 {Being Part I. of Palmer's Catechism). 
 
 Question 1, What is a man's 
 greatest biisinesse in this world ? 
 
 Is it to follow the world, and 
 live as hee list ? -iN^o. 
 
 Or Is it to glorifie God and 
 save his own soule ? Yes. 
 
 2 Q. Hovj shall a man come to 
 (jlorifie God and save his owne 
 soide ? 
 
 Can they do so that are ignor- 
 ant? Xo. 
 
 Or They that do not believe in 
 God ? No. 
 
 Or Do not serve him ? Ko. 
 
 Or Must they not needs learn 
 to know God ? and believe in him 
 and serve him ? Yes. 
 
 Q. Say the Articles of the Be- 
 lief e ? 
 
 3 Q. What is it to believe in God ? 
 Is it not first to be persuaded 
 
 that there is a God ? 
 
 And Is that enough without 
 trusting in him as my God ? 
 
 Or Is it enough to trust in him 
 at some time onely ? 
 
 Or To trust in him and not 
 according to his word ? No. 
 
 Or Is it to trust in him as my 
 God at all times according to his 
 word? Yes. 
 
 Yes. 
 
 1 A. A man's greatest businesse 
 in this world is to ^ glorifie God 
 and ^save his owne soule. 
 
 a 1 Cor. 6. 20 and 10. 31. h Mat. 16. 26. 
 
 2 A. They that will glorifie 
 God and save their own soules 
 must needs learn to ^know God 
 and <i believe in him and ^ serve 
 him. 
 
 c 1 Chro. 28. 9 ; 2 Thes. 1. 7. S. d Rom. 
 4. 20 ; Heb. 10. 39. eDeut. 10. 12 ; Rom. 
 6. 22. 
 
 A. I beleeve in God, etc. 
 
 3 -4. To beleeve in God is to be 
 fperswaded that there is a God, 
 and sto trust in him '^as my God 
 ^at all times ^according to his 
 word. 
 
 No. 
 
 /Heb. 11. 8. 
 Xo. 6. 23. iPsal. 62. 
 
 Psal. 78. 
 . fc Psal. 
 
 22. 
 56.4 
 
 TiDan. 
 10, 11. 
 
100 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 ZExod. 8. 14. m Job 11. 7, 
 
 4 Q. What is God? 4 A. God is 'a beiug, m infinite 
 Is he a being infinite in all per- in all perfection. 
 
 fection ? Yes. 
 
 Or Is he finite and imperfect 
 as all other things are ? No. 
 
 5 Q. Are, there many Gods? No. 5 A. There is but "one God. 
 Or Is there but one God ? Yes. n i Tim. 2. 5 ; i Cor. s. 4, 5, 6. 
 
 6 Q. How many persons are 6 A. There are o three persons 
 there in the Godhead ? in the Godhead, the Father, the 
 
 Are there not three — the Father, Sonne, and the Holy Ghost ; yet 
 
 the Sonne, and the Holy Ghost ? Yes. still there is but one God. 
 Or Are there more than three ? No. o l John 5. 7. 
 Or Fewer? No. 
 
 And Is there still but one God ? Yes. 
 
 7 Q. Is Jesus Christ God ? 7 A. p Jesus Christ is God. 
 Or Is he not?, pRom.9.5. 
 
 8Q. What person is Jesus Christ? 8 A. Jesus Christ is q God the 
 
 Is he God the Father ? No. Son, nhe onely begotten of the 
 
 Or God the Son ? Yes. Father. 
 
 Or God the Holy Ghost ? ^O- g 1 John 5. 20 ; r John 1. 14, 17. 
 
 A nd Is he the onely begotten of 
 the Father? " Yes. 
 
 9 Q. L^ the Holy Ghost God? Yes. 9 a. The Holy Ghost is ^God, 
 ^wcZ Is he equal with the Father tequaU with the Father and the 
 
 and the Son ? Yes. Son. 
 
 Or Is he not ? Yes. sActs 5. 3, 4 ; <Matt. 28. 19. 
 
 10 ^. From whom hath God his 10 A. God hath his "being onely 
 ^^ei72g ? from himselfe. 
 
 From himselfe onely ? Yes. ^ ^xod. 3. 14. 
 
 Or Hath he it from any other ? No. 
 
 11 Q. ^What manner of being U A. God is a ^Spirit, and 
 hath God ? yhath no body. 
 
 Is God a Spirit ? Yes. a; John 4. 24 ; 1/ Job 10. 4. 
 
 Or Hath he any body or bodily 
 parts, as men and other creatures 
 have ? No. 
 
 - 12 Q. 2 Where is God's dwelling? 12 ^. God is z every where, and 
 
 Doth God dwell onely in heaven ? No. in all places. 
 Or Is he every where in all zJer. 23. 23, 24; Psal. 139. 7, etc. 
 
 places ? Yes. 
 
 Or Onely in one place at once ? No. 
 
 1 Omitted in 1C40, and what follows made the principal question. 2 iMd. 
 
 I 
 
QUESTIONS AND ANSWERS TO EXPLAINS THE CREED. 101 
 
 13 Q. ^If God he every where, 
 how is it we do not see him ? 
 
 Is God to be seen with a man's 
 bodily eyes? A^. 
 
 Or Is be invisible ? Yes. 
 
 14: Q. ^ What or who is God like 
 unto ? 
 
 Cannot a man make a picture 
 that may be like God, as of an old 
 man sitting in heaven ? No. 
 
 Or Is he like anything to be 
 seen in the world ? No. 
 
 15 Q. What perfection of power 
 or strength is there in God ? 
 
 Is he almighty? and can hee do 
 all things ? 
 
 Or Is there anything too hard 
 for him ? 
 
 Yes. 
 
 No. 
 
 16 Q. What perfection of wis- 
 dome or knowledge is there in God? 
 
 Is any thing hid from God which 
 he doth not know ? 
 
 Or Is he most wise and knoweth 
 all things ? 
 
 And Doth he all things most 
 wisely ? 
 
 13 ^. God is a invisible. 
 a 1 Tim. 1. 17, and 6. 16 ; John 1. 18. 
 
 14 A. God is not blike a man, 
 or any thing to be seen in the 
 world. 
 
 6Isa. 40. IS, 25. 
 
 15-4. God is ^almighty, and 
 •J can doe all things. 
 cExod. 6. 3; d Job 42. 2. 
 
 16 ^. God is emost wise, fknow- 
 ing aU things, and sdoth all things 
 most wisely. 
 
 Yes. 
 
 Yes. 
 
 n Q. What p)erfection of holiness 
 is there in God ? 
 
 Is he most perfectly holy ? Yes. 
 
 Or Hath he any sin in himself? No. 
 Or Doth he cause any to sin ? No. 
 Or Allow any to sin ? No. 
 
 18 Q. What perfection of justice 
 or righteousnesse is there in God ? 
 
 Is he always most just in all 
 things ? Yes. 
 
 And That whether he punisheth 
 or spareth good or bad ? Yes. 
 
 Or Is there any unjustice or 
 unrighteousnesse in him at any 
 time ? No. 
 
 el Tim. 1. 17 ; /Heb. 4. 13 ; j/Psal. 104. 
 
 24. 
 
 \*1 A. God is most perfect[ly] 
 ^holy, and ialloweth not any to 
 sin. 
 
 7iEsay 6. 3 ; iPsal. 5. 4, 5 ; Hab. 1. 13. 
 
 18 ^. God is always most '^just, 
 and in all things; i whether he 
 punish or spare good or bad, 
 ™ punishing all sin either in the 
 sinner ^^or in Christ the Surety. 
 
 fcPsal. 115. 17 ; Z Job 34. 10, 11, 12, 23 ; 
 m Mai. 4. 1 ; 7i, Esay 53, 6 ; Rom. 3. 23, 
 24, 25. 
 
 1 Omitted in lt34U. and what follows made the principal question. 
 
 2 lUd. 
 
102 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 "^And Doth he punish all sin 
 either in the sinner or iu Christ 
 the Surety ? Yes. 
 
 Yes. 
 Yes. 
 
 19 Q. What jJcrfection of mercy 
 is there in God ? 
 
 Is he most merciful both in 
 giving and forgiving beyond de- 
 sert ? 
 
 Or Doth he no more for any of 
 his creatures then they deserve ? 
 
 20 Q. To whom of mankind doth 
 God shew such mercy as to forgive 
 them ? 
 
 Doth he shew alike mercy to all? No. 
 
 Or Doth he forgive onely those 
 that repent of their sins and be- 
 leeve in Christ? Yes. 
 
 Or Every one that crieth, Lord, 
 have mercy upon me, whether 
 they repent and beleeve or not ? No. 
 
 2\ Q. ^ What jierfection is there 
 in God in regard of time or con- 
 tinuance ? 
 
 Is God eternall, from everlast- 
 ing to everlasting ? Yes. 
 Or Had he any beginning ? No. 
 Or Shall he ever have any end? No. 
 
 22 Q. ^ What perfection is there 
 in God in regard of stedfastnesse or 
 mutability ? 
 
 Is there any change or change- 
 ableness in God ? No. 
 
 Or In any of his perfections? No. 
 
 Or Is he unchangeably the 
 same for ever ? Yes. 
 
 ^Aiid That notwithstanding the 
 changes he makes in all other 
 things ? Yes. 
 
 19 A. God is most omercifull, 
 both in giving and P forgiving be- 
 yond desert. 
 
 oPsal. 145. 8, 9 ; pExod. 34. 6, 7. 
 
 20 A. God's mercy onely for- 
 giveth those that <! repent of their 
 sins and r believe in Christ. 
 gProv. 28. 13; r John 3. 36. 
 
 21 A. God is s eternall, tfrom 
 everlasting to everlasting, ^ having 
 no beginning nor end. 
 
 si Tim. 1. 17 ; <Psal. 90. 2 ; «Rev. 1. 8. 
 
 22 A. God is ^unchangeably 
 ythe same for ever. Notwith- 
 standing the changes hee makes 
 in all other things. 
 
 .-cMal. 3. 6; Jam. 1. 17 ; yPsal. 102. 26, 
 etc. 
 
 1 Not in Ed. 1640. 
 
 2 Not in Ed. 1C40, and what follows appears as principal question. 
 
 3 Ibid. 4 Not in Ed. 1640. 
 
QUESTIONS AND ANSWERS TO EXPLAINE THE-CKEED. 103 
 
 23 Q. 1 What perfection of truth 23 A. God is most ^true, and it 
 or faithfulnesse is there in God ? is not * possible for him to lie. 
 
 Is God most true in all his 2 Rom. 3. 4; *Tit. 1. 2; Heb. 6. IS; 
 
 words ? Yes. Num. 23. 19. 
 
 And Particularly in his pro- 
 mises and threatenings ? Yes. 
 
 Or Is it possible for him to lie ? No. 
 
 24 Q. 2 Whatperfection of blessed- 24 A. God is in himselfe most 
 nesse doth God enjoy ? ^blessed every way, and yfor ever. 
 
 Doth God want any happinesse xl Tim. 6. 15 ; Acts 17. 25 ; y Rom. 9. 5. 
 
 in himselfe ? No. 
 
 Needing the service of any 
 creature ? No. 
 
 Or Can any creature make him 
 unhapjiy? No. 
 
 Or, Is he in himselfe most 
 blessed every way and for ever ? Yes. 
 
 25 Q. What certaine proof have 25 A. I am sure there is a God ; 
 j/ou that there is a God, such an one because neither of [I?] myself, nor 
 as you have acknowledged him to be ? anything in the world, could zmake 
 
 Doth not your own very being me or ^preserve me, or border 
 
 give you assurance of it ? Yes. things that befall me without 
 
 Or Could you yourself, or any God ? 
 
 thing in the world, have made you ^pgai. 100. 3, and 139. 13, 14, 15 ; a Psal. 
 
 without God ? No. 22. 9, 10 ; b Job 1. 21. 
 
 And Doth not your preserva- 
 tion make you also sure that there 
 is a God ? Yes. 
 
 Or Could you yourself e, or any 
 thing in the world, preserve you 
 without God ? No. 
 
 And Doth not the ordering of 
 all things that befall you also 
 prove assuredly there is a God ? Yes. 
 
 Or Could you yourself, or any- 
 thing in the world, so order these 
 things that befaU you without God ? No. 
 
 26 Q. Who made the world and 26 A. God is the cmaker of the 
 all things in it ? world and of all things in it. 
 
 Is God the maker of all ? Yes. cGen. 1. 1 ; Acts 17. 24. 
 
 Or Were any of them from ever- 
 lasting, and without a beginning ? No. 
 
 Or Did any of them make the 
 rest ? No. 
 
 1 Not in Ed. 1640 ; what follows is principal question. 2 ihid. 
 
104 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 27 Q. How are things 
 in the world ? 
 
 Hath any of them, without 
 God, power enough of themselves 
 to preserve themselves ? No. 
 
 Or One another ? No. 
 
 Or Is it the power of God that 
 
 27 A. The power of God is 
 that that <i preserves all things iu 
 the world. 
 dNeh. 9. 6; Heb. 1. 3. 
 
 preserveth all 
 
 Yes. 
 
 28 Q. How is the world go- 28 A. God's providence is that 
 
 verned, and how come things to tliat ©ruleth all things. 
 
 passe ? e Psal. 103. 19 ; Jam. 1. 17 ; Amos 3. 6. 
 
 Is it God's providence that 
 ruleth all things ? Yes. 
 
 Or Doe chance and fortune 
 rule some things ? No. 
 
 Or Destiny and the course of 
 nature meerly ? No. 
 
 Or Doth any creature rule any 
 thing at its owne pleasure ? No. 
 
 29 Q. From whence must wee 
 learne to know God and serve him 
 rightly ? 
 
 Can it be of ourselves only ? ^o_ 
 Or By beholding God's works 
 of creation, preservation, and 
 providence onely ? 2io. 
 
 Or Must we be taught it out 
 of God's word ? Yes. 
 
 30 Q. Which book is God's 
 v^ord ? 
 
 Is the Bible, the Scripture of 
 the Old and New Testament, the 
 very word of God ? Yes. 
 
 Or Is it meerly the invention 
 of man ? No. 
 
 Or Is any other book besides 
 the Bible the Word of God ? No. 
 
 29 A. To fknow and to g serve 
 him rightly, wee must be taught 
 out of God's word. 
 /Psal. 19. 1 witli7 and 8. g Esay 8. 20. 
 
 30 A. The Bible or the ^ Scrip- 
 ture of the Old and New Testa- 
 ment is the very word of God. 
 h 2 Tim. 3. 16 ; 2 Pet. 1. 21. 
 
 31 Q. How may it bee proved 
 that the Scriptures are the very 
 word of God ? 
 
 Is their being wholly to God's 
 glory, and their perfection, and 
 their power upon consciences a 
 sufficient proof of it ? 
 
 31 A. The Scriptures are 
 sufficiently proved to be God's 
 word by their being wholly to 
 God's ^ glory, and their ^ perfec- 
 tion, and 1 power upon consciences. 
 
 i John 7. 18. fc Psal. 19. 7. ZHeb. 4. 12; 
 Yes. Psal. 19. 7. 
 
QUESTIONS AND ANSWERS TO EXPLAINS THE CREED. 105 
 
 Or May all this be, and yet 
 they be but the word of a meer 
 man ? No. 
 
 Or Doe these things agree to 
 any other word or booke not taken 
 out of the Scriptures ? No. 
 
 32 Q. In what condition was 
 man created by God at first ? 
 
 Was he made miserable ? No. 
 
 Or Very happy ? Yes. 
 
 In the image of God ? Tes. 
 
 Or No better than other earthly 
 creatures ? Yes. 
 
 33 Q. What was the image of 
 God in man ? 
 
 Did it stand in the shape and 
 frame of man's body ? No. 
 
 Or In the perfection of his 
 immortall soule ? Yes. 
 
 And Had he dominion given 
 him over the creatures ? Yes. 
 
 Or Was any of them as they 
 are now, rebellious against man ? No. 
 
 Or Hurtf uU to him ? No. 
 
 32 A. Man was created at the 
 first in a very happy condition in 
 the "1 image of God. 
 
 m Gen. 1. 26. 
 
 33 A. God's nimage in man 
 stood in the perfection of his 
 immortall soule, and dominion 
 over the creatures. 
 n Gen. 1. 26, 27, 28. 
 
 34 Q. Inwhat specially did God's 
 image in 'man's soule stand ? 
 
 Was he created in knowledge ? 
 
 Or Ignorant ? 
 
 In righteousnesse ? 
 
 Or Sinfull ? 
 
 In holinesse ? 
 
 Or Unholy ? 
 
 35 Q. What condition is man- 
 kinde now naturally in ? 
 
 Still happy ? 
 
 Or Very miserable ?^ 
 
 34 A. God's image in man's 
 soule was specially in « know- 
 Fes, ledge, P righteousnesse, and holi- 
 No. nesse. 
 
 Yes. 
 No. 
 
 Yes. 
 No. 
 
 No. 
 
 Yes. 
 
 36 Q. Wherein is mankind's 
 condition now so miserable ? 
 
 Is not mankind still righteous ? No. 
 
 Or Are they all sinners ? Yes. 
 
 And Are you a sinner as well 
 as others ? Yes. 
 
 And Are they all subject to 
 punishment ? Yes. 
 
 Col. 3. 10. p Eph. 4. 24. 
 
 35 A. Mankinde is now natur- 
 ally in a very ^ miserable condi- 
 tion. 
 
 q Eph. 2. 1, 2, 3. 
 
 36 A. Man's misery is that 
 they are now rail sinners, and 
 subject to s punishment for sin, 
 and that is tmy condition as well 
 as others. 
 
 r Rom. 3. 9 to 19. s Rom. 5. 12. t Enh. 
 2. 3, 4. 
 
.06 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 And Is that your condition as 
 well as others ? Yes. 
 
 Or Are any free from punish- 
 ment, you or others ? No. 
 
 Or Out of danger of it ? iVb. 
 
 37 Q. What is sin ? 
 
 Is it onely a transgression of 
 God's Law in deeds ? No. 
 
 Or Any transgression, be it in 
 words or thoughts ? Yes. 
 
 38 Q. How came manhinde to he 
 miserable ? 
 
 Was it without their owne 
 fault ? A^o. 
 
 Or Because they all sinned 
 with our first parents, Adam 
 and Eve, in eating the forbidden 
 fruit ? Yes. 
 
 And Did you sin among them ? Yes. 
 
 39 Q. Why should children he 
 charged with their parents' faults ? 
 
 Is it not unjust ? ^o. 
 
 Or Doe men confesse it just, 
 sometimes doing so to bastards 
 and traitors' children ? Yes. 
 
 40 Q. How farre are all man- 
 hinde corrupted with sin ? 
 
 Are they onely guilty of that 
 first sin of Adam ? i\^o. 
 
 Or Are they all in themselves 
 corrupted with sin ? Yes. 
 
 And are you so too ? Yes. 
 
 And That altogether in every 
 part both of soule and body ? Yes. 
 
 Or Onely in some part ? No. 
 
 A\ Q. What do you meane hy 
 saying all men are altogether cor- 
 rupted with sin ? 
 
 Are they inclined to all sins ? Yes. 
 
 Or Onely to some ? Ab. 
 
 And are they all untoward to 
 any good ? Yes. 
 
 Or Inclined at least to some 
 good ? iVb. 
 
 37 A. Sinne is any "trans- 
 gression of God's Law, bee it but 
 in X words or y thoughts. 
 
 u 1 John 3. 4. X Matt. 12. 36, 37. 
 y Jer. 4. 14. 
 
 38 A. Mankinde became 
 miserable by sinning zall with 
 our first parents, Adam and Eve, 
 in "^eating the forbidden fruit, 
 and I sinned among them, 
 
 z Rom. 5. 12 and 18. *Geu. 3. 6. 
 
 39 A. Men confess it just to 
 charge children sometimes with 
 the parents' faults, doing so to 
 bastards and traitors' children. 
 
 40 A. All mankinde are a alto- 
 gether corrupted with sin, and 
 that in every part both of soule 
 and body ; and ^ so am I. 
 
 a Gen. 6. 5 ; Rom. 3. 9 to 19. h Rom. 
 7. 24 : Prov. 27. 19. 
 
 41 A. cAll men are inclined 
 to all sins, and <i untoward to any 
 good : and ^I as much as any 
 other by nature. 
 
 c Rom. 3. 9 to 19. d Jer. 4. 22. e Tit. 
 3. 3. 
 
QUESTIONS AND ANSWERS TO EXPLAINS THE CREED. 107 
 
 And Are you as mnch inclined 
 to sin and as nntoward to good as 
 any other by nature ? Yes. 
 
 42 Q. What say you of children 
 new born ? 
 
 Are they not altogether inno- 
 cents ? 
 
 And Free from all taint of sin- 
 fulnesse and corruption ? 
 
 Or Are they all that are con- 
 ceived a naturall way, conceived 
 and born in sin ? 
 
 And Were you yourself con- 
 ceived and born so too ? 
 
 Or Without any sin or sinful- 
 
 No. 
 No. 
 
 Yes. 
 Yes. 
 
 No. 
 
 42 A. ^All children that are 
 conceived a naturall way, are 
 conceived and born in sin ; and 
 so was si too. 
 /Eph. 2. 3. g Psalm 51. 5. 
 
 43 Q. You say all manhinde are 
 altogether corrupted ; how then 
 came any to he of a better minde 
 or behaviour then others ? 
 
 Doth not that show they are of 
 a better nature ? No. 
 
 Or Is it onely God's grace 
 that makes one man better than 
 another ? Yes. 
 
 43 A. God's ii grace is only 
 that that makes one man better 
 then another. 
 
 7i 1 Cor. 4. 7 ; 1 Cor. 15. 10. 
 
 44 Q. What is the punishment 
 due to sin, which even the least sinne 
 deserveth ? 
 
 Is it death and eternall damna- 
 tion ? Yes. 
 
 And All curses and crosses in 
 the meanetime besides ? Yes. 
 
 Or Is that too great a punish- 
 ment ? No. 
 
 Specially for some sins ? No. 
 
 44 A. The punishment due to 
 sin, even the least, is 'death and 
 ^eternall damnation, and all 
 curses and crosses in the meane- 
 time. 
 
 iRom. 6. 23. A; 2 Thes. 1. 8, 9 ; Psal. 
 9. 17. I Deut. 27. 26. 
 
 45 Q. What punishments doe your 
 sins deserve ? 
 
 Doe you acknowledge that even 
 they deserve damnation ? Yes. 
 
 And All punishments besides ? Fes. 
 Or Is any of that too much ? No. 
 Or All that too much ? No. 
 
 45 A. Even ^^my sins deserve 
 damnation, and all punishments 
 besides. 
 in Eph. 2. 3, 
 
108 QUESTIONS AND ANSWERS TO EXPLAINS THE CREED. 
 
 46 Q.^ If the least sin deserve 
 damnation, and all 'punishments 
 besides, what m,atter is it what sins 
 a man commits that is guilty of 
 any ? 
 
 Do men make their condition 
 no worse by living in the world 
 and multiplying sins ? Yes. 
 
 Or Shall all be punished alike 
 in hell, whether their sinnes be 
 more or fewer, greater or smaller ? No. 
 
 Or Shall they that have more 
 and greater sins have more punish- 
 ment in hell if they repent not ? Yes. 
 
 47 Q. But what if men he pun- 
 ished in this world ? 
 
 Shall not they escape all punish- 
 ment in hell though they never 
 repent of their sins ? 
 
 Or Doe not they deserve more 
 punishment in hell because they 
 Avould not amend for any punish- 
 ment here ? 
 
 And So shall be sure also not 
 to escape damnation ? 
 
 No. 
 
 Yes. 
 
 Yes. 
 
 48 Q. What is repentance ? 
 Doth a man repent that covers 
 
 his sins ? No. 
 
 And Will not confesse them to 
 God ? No. 
 
 Or That is not ashamed of them 
 when he doth confesse them ? No. 
 
 Or Not sorrowfull for them ? No. 
 
 Or However doth not forsake 
 them ? No. 
 
 Or Is it to confesse our sins to 
 God with shame and sorrow, and 
 to forsake them ? Yes. 
 
 49 Q. Whereby may repentance 
 be hioioen to be true ? 
 
 Is that true when it is only for 
 some sins, and not for all known 
 sins ? No. 
 
 46 A. They that have i^more 
 and greater sins shall have more 
 punishment in hell, if they repent 
 not. 
 
 n Luke 12. 47, 48 ; Matt, 11. 20 to 24. 
 Rom. 2. 4, 5. 
 
 47 A. They that are punished 
 here and yet will not repent, P de- 
 serve more punishment for that, 
 and so shall be ^sure also not to 
 escape damnation. 
 
 i2Deut. 
 
 pLev. 
 29. 18, 1! 
 
 !6. 18, 21, 23, 24, 27, 28. 
 20, 21. 
 
 48 A. Repentance is to r con- 
 fesse our sins to sQod with 
 t shame and sorrow, and "to for- 
 sake them. 
 
 rProv. 28. 13. sPsal. 32. 5. f Jer. 31. 
 18, 19. MEsay 55. 7. 
 
 49 A. Then a man's repent- 
 ance is true, when he turnes from 
 xall knowne sins, and doth not 
 willingly fall to ynew ones. 
 
 a;Ezek. IS. 30, 31. y Ezek. 33. 15; 
 Acts 26. 20. 
 
 1 Not found in Ed. 1640. What follows is princii)al question. 
 
QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 109 
 
 Or When a man turns from his 
 former sins and willingly falls to 
 new ones ? No. 
 
 Or may not a man be sure of 
 his repentance if he be sure he 
 doth not cleave to any knowne 
 sinne ? Yes. 
 
 50 Q. How far is it possible for 
 a man that truly repents to forsake 
 all sin in this world ? 
 
 Hath any sin dominion over 
 him still ? No. 
 
 Or Can they be perfectly with- 
 out all sin here ? Xo. 
 
 Or Is there sin still in the best 
 
 50 A. Those that truly repent 
 have zsome sin in them still ; but 
 none have"^ dominion over them. 
 
 z Rom. 7. 15, etc. ; 1 John 1.8. * Rom. 
 6. 14 ; 1 John 3. 9. 
 
 upon the earth ? 
 
 Yes. 
 
 51 ^. When is it that sin reign- 51 A. Sin hath then ado- 
 
 etJi, or hath dominion over man ? minion over man, when he 
 
 Is it in those that offend in byieldeth himself e to obey the 
 
 many things, but yet unwillingly ? iVb. lust of it, and c commit sinne 
 
 Or Always where one sinneth <i freely, 
 
 in some hainouser matter with aRom. 6. 12, 14. & Rom. 6. 16. cJohn 
 
 some willingnesse ? No. 8. 34. d Rom. 6. 20. 
 
 Or Only when he yields himself 
 to obey the lusts of sin, and com- 
 mit i [it] freely ? Yes. 
 
 52 Q. Since you say that none 
 can so perfectly repent as to be 
 without all sin in this world, how 
 shall any man be saved ? 
 
 Can a man's owne works of 
 righteousnesse save him ? No. 
 
 Or Can he make satisfaction to 
 God for his sins by them ? No. 
 
 Or By any other meanes of his 
 procuring ? No. 
 
 Or Have even those that repent 
 need to be saved by Jesus Christ 
 and his satisfaction? Ye-^. 
 
 52 A. Even those that ere- 
 pent have need to be fsaved by 
 Jesus Christ, and his g satisfac- 
 tion. 
 
 e Acts 20. 21. /Tit. 3. 5, 6, 7. g Phil. 
 3. 9. 
 
 53 Q. Why must all that are 
 saved be saved by Jesus Christ 1 
 
 Is he the only Saviour of man- 
 kinde ? 
 
 53 ^. Jesus Christ is the i^only 
 Saviour of mankind. 
 Til Tim. 2. 5; Acts 4. 12. 
 
 1 Sinne. Ed. 1640, 
 
110 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 And Cannot some creature, 
 saint or angel, save by their 
 merits ? No. 
 
 54 Q. Who is Jesus Christ ? 
 
 54 A. Jesus Christ is iGod and 
 
 You said he is God, but is he °^^^ ^^ ^'^^ P^>^««^- 
 
 only so ? No. '^ ^^™- ^- ^ > "^^^^^ ^- ^^• 
 
 Is he not man too ? true man ? Yes. 
 And so God and man in one 
 
 person 
 
 Yes. 
 
 55 Q. Why was the Saviour of 
 manJcinde both God and man ? 
 
 Must it needs be so that hee 
 might suffer and satisfie for the 
 sin of man ? 
 
 And Because God alone could 
 not suffer, and man alone could 
 not satisfie for sin ? 
 
 Yes. 
 
 Yes. 
 
 55 A. The Saviour of mankind 
 must needs be both God and man 
 tok suffer and satisfie for the sinne 
 of man. 
 k Heb. 2. 14, 15, 17 ; Heb. 9. 14. 
 
 56 Q. Unto what offices was our 
 Saviour Jesus Christ ordained of 
 God, that he might completely save 
 us ? 
 
 Doth not his name Christ, sig- 
 nifieing^ Anointed, shew him to 
 bee the great Prophet, Priest, and 
 King of his church and people 
 and Lord of all ? 
 
 And Was he suflSciently fur- 
 nished with abilities for every one 
 of these offices ? 
 
 Or Did he fail in fulfilling any 
 of them ? 
 
 56 A. Christ was ^annointed, 
 that is ordained of God the great 
 m Prophet, n Priest, and oKing of 
 his church, and PLord qof aU. 
 
 Yes. 
 
 Yes. 
 
 No. 
 
 ZActs 10. 38. 
 5. 6. oLuke 1. 
 q Acts 10. 3(5. 
 
 r/iActs 3. 22. 7iHeb. 
 32, 33. pAets 2. 3(5. 
 
 57 Q. How did Jesus Chi-ist be- 
 come man ? 
 
 Had he a naturall father as hee 
 was man, as all others since our 
 first parents have ? No. 
 
 Or Was he conceived of the 
 Holy Ghost and born of the Vir- 
 gin Mary ? Yes. 
 
 57 A. Jesus Christ was rcon- 
 ceived by the Holy Ghost and 
 borne of the Virgin Mary. 
 rMatt. 1.20,25. 
 
 Signifying, Ed. 1040. 
 
QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. Ill 
 
 58 Q. Seeing you smj Jesus Christ 
 was conceived by the Holy Ghost 
 and home of a Virgin,^ what per- 
 fection of nature had he as he was 
 man ? 
 
 Do you reckon him in the num- 
 ber of sinners and guilty persons? -Vo. 
 
 Or Was he conceived and born 
 without sinne, though no other 
 children be so ? Yes. 
 
 Or Did he ever sin all his life- 
 time ? -Vo. 
 
 And Was he not else like other 
 men, even in naturall infirmities 
 and temptations ? ^"e^- 
 
 59 Q. Since Christ was without 
 sin how came he to suffer ? 
 
 Was it by a tumult of people 
 falling upon him ? i\x). 
 
 Or By any sicknesse ? 2\^, 
 
 Or Outward action of mischief e^ 
 lighting on him ? No. 
 
 Or Was he condemned by any 
 judge? Yes. 
 
 And, Namely, Pontius Pilate, 
 the governour for the Roman 
 Emperor ? Yes. 
 
 And Did he believe him to be 
 a guilty person deserving punish- 
 ment ? No. 
 
 Or Did he know and proclaim 
 him innocent, and yet condemn 
 him ? Yes. 
 
 58 A. Jesus Christ was s con- 
 ceived and bornt without sin, 
 and u never sinned in all his life- 
 time, but *else was like other 
 men. 
 
 sLuke 1. 35. <Heb. 7. 26. u 1 Pet. 2. 
 22 ; 2 Cor. 5. 21 ; *Heb. 2. 17, and 4. 15. 
 
 59 A. Christ suflfered under 
 ^Pontius Pilate, the judge who 
 ^knew him innocent, and yet 
 ^condemned him. 
 
 a; Matt. 27. 2; yJohn 18. 38; John 19. 
 46. z Luke 23. 24, 25. 
 
 60 Q. What speciall suffering 
 did Christ undergoe ? 
 
 Was it onely some small paine 
 or shame ? No. 
 
 Or Was he crucified, that is 
 hanged naked and alive upon a 
 crosse of woode, by nailing his 
 hands and feet to it ? Yes. 
 
 60 A. Christ was a crucified, 
 that is, Changed c naked and alive 
 upon a crosse of wood, by <inail- 
 ing his hands and feet to it. 
 
 «1 Cor. 1. 23; John 19. 17, 18. &Gal. 
 3. 13. cJohn 19. 23. d John 20. 25. 
 
 1 Rest omitted in Ed. 1640, and first subordinate question inserted instead. 
 
 2 e omitted in Ed. 1640. 
 
112 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 61 Q. ^ What necessity was there 
 that Christ should under goe such a 
 punishment as to he hanged on a 
 crosse of wood ? 
 
 Was not hanging a cursed 
 punishment 2 by God's law? Yes. 
 
 And Was it fit that to Redeem 
 us from the curse of the law and 
 our sins, Christ should endure a 
 cursed ])uaishment ? Yes. 
 
 Or Was not that too much for 
 him to endure ? N^o. 
 
 62 Q. How long did Christ con- 
 tinue on the crosse ? 
 
 Was he taken down alive after 
 he had hanged a while upon it ? Xo. 
 
 Or Did he hang upon the crosse 
 till he died, and gave his very hfe 
 a ransome for us ? Yes. 
 
 63 Q. Why would Christ dye ? 
 
 Might he not have spared him- 
 self in that, and yet we have 
 been redeemed ? No. 
 
 Or Was it necessary to deliver 
 lis from death that Christ should 
 undergoe death itself for us ? Fex. 
 
 64 Q. What became of Christ^ 
 body and soule after death ? 
 
 Was not his body buried ? Yes. 
 
 And Did he not descend into 
 hell? Ye^. 
 
 And Was not this fit to shew 
 him to be truly dead, and to make 
 his resurrection more glorious ? Yes. 
 
 Or Was it unfit he should 
 tarry at all in the state of death ? Xo. 
 
 65 Q. How long did ChHst con- 
 tinue dead ? 
 
 Did he rise again the third day 
 from the dead ? Yes. 
 
 Or Is he dead still ? No. 
 
 Or Did he rise sooner ? No. 
 
 Or Later ? No. 
 
 61 A. Christ to Redeeme us 
 from the e curse of the law and 
 our sins, was to endure a cursed 
 punishment as hanging was by 
 ^God's law. 
 eGal. 3. 10,13. /Deut. 21. 23. 
 
 62 A. Christ hung iipon the 
 crosse till he edied, and gave his 
 very i^life a ransome for us. 
 
 g John 19. 30; Phil. 2. 8. 7t Matt. 20. 
 
 28. 
 
 63 A. Christ to deliver us from 
 kleath was to undergo death it- 
 self for us. 
 i Heb. 2. 14, 15. 
 
 64 A. Christ's body was ^buried, 
 and he descended into ^hel to shew 
 him to be truly dead, and to make 
 his resurrection™ more glorious. 
 
 fc 1 Cor. 15. 4. I Acts 2. 27, 31, m Luke 
 24. 26. 
 
 65 A. Christie rose againe tli 
 third day from the dead, 
 71 Luke 24. 46; 1 Cor. 1.5. 4. 
 
 i Omitted in Ed. 1640, and (ir.st .subordinate made principal questiun. 
 '^ Three following words omitted in Ed. 1640. 
 
QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 1 1 3 
 
 66 Q. How came Christ out of the 
 prison of the grave, since he was 
 the Surety to pay the debt of our 
 sins ? 
 
 Doth his rising from the dead 
 shew that he hath fully paid the 
 debt ? Yes 
 
 Or Might he have been raised, 
 and yet the debt of our sinnes 
 still remaine to have been paid 
 by ourselves ? -Vo. 
 
 Or By some other ? No. 
 
 66 A. Chrisfs rising and com- 
 raing out of the prison of the 
 grave sheweth that he as our 
 o Surety hath P fully paid all the 
 debt of our sins. 
 oHeb. 7. 22. p Rom. 4. 24, 25. 
 
 67 Q. Hoio long did Christ con- 
 tinue on the earth after his rising 
 from the dead ? 
 
 Is he still upon earth ? No. 
 
 Or Did he fourty dayes after 
 ascend into heaven body and soule ? Yes. 
 Or Is he anywhere else ? No. 
 
 Or Stayed he longer on earth ? No. 
 Or Lesse while ? No. 
 
 67 A. q Forty daies after his 
 rising from the dead Christ as- 
 cended into r heaven body and 
 soule. 
 
 gActsl. 3, 9. rActsS. 21. 
 
 Yes. 
 
 68 Q. What honour and happi- 
 nessc hath Christ in heaven ? 
 
 Doth he sit at the right hand 
 of God in the highest happinesse 
 and glory that can be ? 
 
 Or Doth he want either happi- 
 nesse or glory now ? ^o. 
 
 Or Hath any of the saints or 
 angels any higher honour than 
 hee ? No. 
 
 Or EquaU to him ? No, 
 
 68 A. Christ s sits at the right 
 hand of God in the highest thap- 
 pines and ^ glory that can be. 
 
 5al. 16. 11. wEph. 
 
 sMark 16. 19 
 1. 20, 21, 22. 
 
 • 69 Q. What power and autho- 
 rity liath Christ by being at God's 
 right haiul ? 
 
 Doth his sitting at God's right 
 hand signifie that he is upon a 
 seat there ? Xo. 
 
 Or That God hath any hand 
 
 properly right or left ? 
 Or Doth it signifie 
 ruleth God's kingdom 
 power and authority ? 
 
 No. 
 
 that 
 with 
 
 he 
 all 
 
 69 A. Christ at God's right 
 hand *ruleth God's kingdome with 
 all power and x authority. 
 
 1. x\ Pet. 3. 22; Eph. 1. 20, 
 
 H 
 
 Heb. 
 22. 
 
114 QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 70 Q. What is the greatest 2^)^00/ 
 of Christ^s authority ? 
 
 Shall hee come with glory to 
 judge both the quicke and the 
 dead ? 
 
 Or shall his authority bee at an 
 end before the last day ? 
 
 Or some other be judge ? 
 
 Or shall not some or other of 
 mankinde be excepted from being 
 judged by him ? 
 
 Yes, 
 
 Xo. 
 Xo. 
 
 Xo. 
 
 70 A. Christ shall come to 
 >■ judge the quick and the dead ; 
 even z all mankinde, none ex- 
 cejited. 
 
 y Acts 10. 41. z 2 Cor. 5. 10. 
 
 71 Q. What is the means of 
 partaking of Christ and making 
 him and all his hene^ts ours ? 
 
 Is faith the onely means ? Yes. 
 
 Or Is there any other means 
 whereby we can partake of him ? Xo. 
 
 72 Q. What is faith ? I mean 
 true, justifying, saving faith ? 
 
 Is it not to rest on Christ alone 
 for pardon through his death, 
 according to God's offer ? and 
 then for all grace and salvation ? Yes. 
 
 Or Do they truly and throughly 
 believe the doctrine of Christ who 
 rest not on him ? 
 
 Or Who rest on any thing^ or 
 
 71-4. Faith is the only means 
 whereby we ''»^ partake of Christ, 
 and make him and ball his bene- 
 fits ours. 
 
 aActs 10.42. ft Acts 26. 18. 
 
 72 A. True faith in Christ is 
 to Crest in him alone for <i pardon 
 through his death, e according to 
 God's offer, and then for all 
 
 grace 
 
 and Ssalvation. 
 
 cPhil. 3. 7, 8, 9. d Rom. 3. 25, 26. 
 e Luke 24. 47 ; Esay 59. 20. /John 1. 16. 
 (7 Acts 15. 11. 
 
 person^ besides hii 
 
 Or Together with him ? 
 
 Or Who think of resting on 
 
 him otherwise than God offers 
 
 him? 
 
 Xo. 
 
 Xo. 
 Xo. 
 
 Xo. 
 
 13 Q. What warrant have you 
 to believe in Christ, and rest so on 
 him. ? 
 
 Is it not presumption for such 
 a sinner to offer to rest on him ? Xo. 
 
 Or Doth God in his Word offer 
 Christ to you as well as to any 
 other man ? 
 
 And Doth he command you to 
 believe in him as well as to be- 
 lieve or obey any other thing in 
 his word ? 
 
 Yes. 
 
 73 A. God in his hWord offers 
 Christ to me as well as to any 
 other man; and 'commands me 
 to believe in him as well as to 
 believe or obey any other thing 
 in his Word. 
 
 h John 3. 15. 16, 36. i 1 John 3. 23 ; 
 John 6. 29. 
 
 Yes. 
 
 Transposed in Ed. 1640. 
 
QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 115 
 
 And Do all the promises, which 
 are of all sorts, to second the 
 commandment to beleeve, con- 
 cerne you " as well as any other 
 man ? Yes. 
 
 And Dothe threatenings against 
 unbeliefe also concern you in like 
 sort ? Yes. 
 
 And Likewise the examples of 
 grace ? Yes. 
 
 And As well as any other thing 
 in the word doth ? Yes. 
 
 74 Q. How do you call the gene- 
 rail company of those that do truly 
 beleeve in Christ ? 
 
 Is it not that which you mean 
 by the holy Catholike Church ? 
 
 Or Doth the holy Catholike 
 Church signifie any other sort 
 or company of men ? 
 
 75 Q. Why is the Church said to 
 he holy ? 
 
 Is it for that every true be- 
 leever and member of the Church 
 is a saint and holy, truly sancti- 
 fied, though not fully in this 
 world ? Yes. 
 
 Or Is any one a true beleever 
 and member of the Church that 
 is not sanctified and holy ? No. 
 
 Or Are any of them fully sanc- 
 tified in this world ? No. 
 
 76 Q. What is it to he truly 
 sanctified or holy ? 
 
 Are they so who allow them- 
 selves in any one sin, how small 
 however they judge it to be ? No. 
 
 Or How necessary soever ? No. 
 
 Or That are so fond of any 
 creature, as that they cannot be 
 content if they enjoy it not at 
 their own desire ? No. 
 
 Or Who serve God after their 
 own will ? No. 
 
 Or Who will do his will in some 
 things but not in all ? No. 
 
 74 A. The generall company 
 of those that truly believe in 
 Christ is called the holy Catho- 
 lick k Church. 
 fclCor. 1. 2; 1 Thess. 1. 1. 
 
 75 A. Every true i believer and 
 member of the m Church is a saint 
 and holy, truly sanctified, though 
 not "ifully in this world. 
 
 ZActs 15. 9. mEph. 5. 25, 26, 27. 
 71 Jam, 3. 2. 
 
 76 ^. To be truly holy, one is 
 to ohate sin and P forsake all 
 creatures so far, as to strive to 
 q serve God according to fall his 
 wiU. 
 
 oPsal. 
 
 97. 
 
 10. 
 
 P 
 
 Luke 
 
 14. 
 
 26, 
 
 33. 
 
 yHeb. 9. 
 
 1. 
 
 r Col. 
 
 4. 
 
 12; 
 
 Heb. 
 
 13. 
 
 21; 
 
 1 Pet. 4. 
 
 2. 
 
 
 
 
 
 
 
IIG QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 Or Do they hate all sin, and 
 forsake all creatures so far as to 
 strive to serve God according to 
 all his will ? Yr.s. 
 
 77 Q. Why is the Church called 
 Catholike, that is, universall or 
 generall ? 
 
 Is it because in all ages God 
 hath had a Church ? Yes. 
 
 And Because he gathers it out 
 of all countreys and rankes of 
 people ? Yes. 
 
 Or Was there never no time 
 since Christ u-as first preached 
 unto mankinde, when there was 
 uo church at all ? No. 
 
 Or Are there some nations or 
 conditions of men out of which 
 God never takes any to be of his 
 Church ? No. 
 
 77 A. The Church is called 
 Catholicke, because in sail ages 
 Christ hath had a Church, and 
 he gathereth it out of all t coun- 
 treys and "ranks of people. 
 
 s Heb. 13. 8 ; Matt. 28. 20. t Rom. .3. 
 29, 30; Acts 10. 34, 35. wGal. 3, 28; 
 Col. 3. 11. 
 
 78 Q. What generall benefit do 
 all true believers and members of 
 the Church enjoy from Christ to- 
 gether ? 
 
 Do they not enjoy together a 
 communion of saints that is a 
 fellowship with Christ, and one 
 with another ? Yes. 
 
 Or Is any of them, being poor 
 or the like, denied fellowship 
 with Christ in his grace in any 
 respect ? No. 
 
 Or Denied a right to any good 
 their fellow members might do 
 for them ? No. 
 
 78 A. All true believers and 
 members of the Church enjoy 
 together a * communion of saints, 
 that is a fellowship with ^ Christ 
 and J'one with another. 
 
 * 1 John 1. 3,7. a; 1 Cor. 1. 9. y John 
 17. 11. 
 
 79 Q. What speciall benefit hath 
 every true believer from Christ in 
 this life ? 
 
 Have they not forgiveness of 
 sins ? Yes. 
 
 Or Are they not forgiven till 
 after this life ? Yes. 
 
 And so any of them die with- 
 out forgivenesse ? No. 
 
 79 A. z Every true believer 
 hath from Christ in this life for- 
 givenesse of sins. 
 z Acts 10. 43 ; 1 John 2. 12 ; Acts 5. 31. 
 
QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 117 
 
 80 Q. What do you meane hy for- 
 givenesse of sins ? 
 
 Is it not that God requireth not 
 of us ourselves to satisfie for our 
 sins because Christ hath done that 
 already ? Yes. 
 
 Or Must we, notwithstanding 
 our pardon, make God satisfaction 
 by doing somewhat ourselves in 
 this world ? M). 
 
 Or By suffering in this life ? No. 
 
 Or Afterward ? No. 
 
 81 Q. But why then are the faith- 
 fall afflicted in this life ? 
 
 Is it not to make at least part 
 of the satisfaction to God for their 
 sins ? No. 
 
 Or Is it not a wrong that they 
 should be afflicted when Christ 
 hath made satisfaction for their 
 sins ? No. 
 
 Or Is it onely fatherly correc- 
 tion for their amendment and 
 triall of ^ God's grace in them, 
 and to make them like Christ ? Yes. 
 
 82 Q. But what say yon to death 
 ivhich the faithfidl endure as well 
 as others ? 
 
 Is not that at least laid on 
 them to satisfie God in part for 
 their sins ? 
 
 Or Is death itselfe a temporall 
 chastisement, at the worst, to the 
 faithf all ? 
 
 And With all a passage to a 
 better condition ? 
 
 83 Q. What benefit or better con- 
 dition can there he to the body after 
 death ? 
 
 Shall there be to every faithfull 
 soule, a resurrection of the body 
 from death ? Yes. 
 
 Or Shall not the bodies (even 
 of the faithfull) remain for ever 
 in their graves dead and rotten ? No. 
 
 80 A. Forgivenesse of sins, is 
 ^ God's not requiring of us our- 
 selves to satisfie for our sinnes, 
 because Christ hath done that 
 already. 
 a Rom. 3. 24, 25, 26. 
 
 81 ^. The afflictions that the 
 faithfull endure in this life are 
 onely bfa^j^erly corrections for 
 their amendment and '^triall of 
 God's grace in them, and to make 
 them <ilike Christ. 
 
 6Heb. 12. 6, 10, 11. cJam. 1. 2, 3, 4. 
 d Rom. 8. 29 ; John 15. 18, 20. 
 
 82 A. e Death itself to the 
 faithfull is but a temporall chas- 
 tisement at the worst, and with 
 all a passage to a better condi- 
 tion. 
 
 e 1 Cor. 15. 54, 55. 
 
 83 A. There shall be to every 
 faithfull soul a ^ resurrection of 
 the body from death. 
 /I Cor. 15. 42,44; 1 Cor. 6. 4. 
 
 1 his, Ed. 1G40. 
 
lis QUESTIONS AND ANSWERS TO EXPLAINE THE CREED. 
 
 84 Q. What bodies sliall he raised 84 J[. The every same body 
 
 arjaine ? shall be raised again that died ; 
 
 Shall they be the very same but the bodies of the faithfuU 
 
 bodies that died ? Yes. shall now be made strong and 
 
 Or Others like them, new ere- ii glorious, 
 
 ated and joined to the soules? No. c^ i Cor. 15. 42, 43, 44. ZiPhiL 3. 21. 
 
 And Shall the bodies of the 
 faithfuU be now made strong and 
 glorious ? Yes. 
 
 Or Be raised weak and imper- 
 fect as they were before ? No. 
 
 85 Q. What shall become of the 
 bodies of the vHcked at the last day ? 
 
 Shall they be raised also ? Yes. 
 
 Or Shall they continue in the 
 grave still ? No. 
 
 And shall they be raised in any 
 honour or for their good ? No. 
 
 Or That being condemned, both 
 body and soule may be cast into 
 
 85 A. The bodies of the ^wick- 
 ed shall be raised also at the last 
 day, that being condemned both 
 body and soule may be cast into 
 k heU fire for ever. 
 i John 5. 29. k Matt. 25. 41 and 46. 
 
 heU fire for ever ? 
 
 Yes. 
 
 86 Q. What benefit shall be to the 
 faithfuU after the generall resurrec- 
 tion ? 
 
 Shall they die any more ? No. 
 
 Or Enjoy life everlasting ? Yes. 
 
 And Shall they live upon earth 
 any more ? No. 
 
 Or Endure any more misery, 
 pain, or sorrow ? No. 
 
 Or Enjoy all happinesse and 
 glory with Christ in heaven ? Yes. 
 
 86 A. After the generall resur- 
 rection the faithfuU shall ^die no 
 more, but enjoy ™life everlasting, 
 and ^ all happiness and glory 
 *^with Christ in P heaven. 
 
 ?Luke 20. 35, 36. m Matt. 25. 46. 
 7iE]ih. 1. 18. oJohn 17. 24. %>l Pet. 
 1. 4. 
 
A 
 
 CATECHISME, 
 
 COMPOSED ACCORDING TO THE ORDER OF 
 THE CATECHISME IN 
 
 THE COMMON PRAYER 
 BOOKE. 
 
 CONTAINING 
 
 A BRIEFE EXPOSITION OF 
 
 I. THE CREED. 
 
 11. THE TEN COMMANDEMENTS. 
 
 III. THE LORD'S PRAYER. 
 
 IV. THE SACRAMENTS. 
 
 By M. N., B.D., P.P. 
 THE SECOND EDITION. 
 
 LONDON: 
 
 Printed by R. Y. iox J. Boler^ and are to be sold by 
 W. Russell, Book-seller in Plimmouth. 
 
 1631. 
 
 [Bodley Press-mark : 8<^. P. 270. Th.J 
 
THE SECOND MAINE PART. 
 
 THE TEN COMMANDEMENTS. 
 
 cJam. 2. 18. 
 
 /Mat. 3. 8. 
 g Heb. 5. 9 ; 
 Rom. 6. 17. 
 
 h Act. 26. 20. 
 
 i 2 Cor. 7. 10. 
 
 k Psal. 51. 4. 
 
 « Heb. 12. 4. 
 Ill Eph. 4. 27 
 
 Q. ZTozf; ma?/ a man come to he assured of his interest 
 in this blessed estate and condition ? 
 
 A. If he can ^approue the truth and soundnesse 
 of his faith by the fruits of it. 
 
 Q. What are those fruits of faith hy ivhich the tndh 
 and soundnesse of it may appear e ? 
 
 A. Chiefly ^repentance and ^new obedience. 
 
 Q. JFhat is repentance ? 
 
 A. ^A turning from sin to God. 
 
 Q. Whence doth this arise ? 
 A. From ^ godly sorrow. 
 
 Q. What is this godly sorrow ? 
 
 A. It is a sorrow for sin, whereby the heart of 
 a man is deepely pierced with griefe and remorse, 
 in this respect chiefly, that he hath by his sins 
 •^offended God. 
 
 Q. What folloiveth hereupon ? 
 
 A. A continual ^striuing against all sin, and 
 "^auoyding all occasions and tentations that lead 
 thereunto : and this is euer seconded with an 
 endeuour of new obedience. 
 
 Q. What is this new obedience ? 
 A. A conscionable performance of all such duties 
 as God hath enioyned. And this is the third thing 
 
122 
 
 THE TEX COMMANDEMEXTS. 
 
 o Isa. 8. 20. 
 
 p Dexi. 5. 22. 
 
 1. Com. 
 
 rt Mat. 4. 10. 
 
 7> Deu. 4. 39. 
 c Deut. 10. 20. 
 
 d Psa. 62. 1. 
 e Deut. 6. 5. 
 /LsayS. 13. 
 
 that my Godfathers and Godmothers vndertooke for 
 mee, or in my name. 
 
 Q. Whence haue ice the knowledge of these duties 
 ivhich tve are to loerforme ? 
 A. Out of the '^law of God. 
 
 Q. JFhat is this law of God ? 
 
 A. It is the perfect rule of all righteousnesse, 
 contained briefly in the Decalogue, or ten Com- 
 mandements. 
 
 Q. How are the ten, Commandemenis diuided ? 
 A. Into Ptwo Tables. 
 
 Q. JFhich are the Commandements contained in the 
 
 first Table ? 
 
 A. The foure first, which teach vs our duty to 
 God immediately. 
 
 Q. JFhich is the first Commandement ? 
 
 A. Thou shalt haue no other gods but mee. 
 
 Q. JFhat doth this Commandement require of vs ? 
 
 A. That we take the true God ^onely for our 
 God. 
 
 Q. How is this done ? 
 
 A. By ^knowing and acknowledging him in our 
 iudgements to bee God alone, and entirely ^cleaning 
 to him in our affections. 
 
 Q. JFhich are those affections hy which we are to 
 cleaue vnto God especialhj ? 
 
 A. They are specially three. 1. '^ Faith and 
 affiance in him as our onely stay. 2. ®Loue vnto 
 him as our chiefest good. 3. ^ Feare of him as the 
 greatest and most glorious obiect. 
 
 Q. JFhat are the euils contrary hereunto ? 
 
 A. They are either in the iudgment or in the 
 affections. 
 
THE TEN COMIMANDEMENTS. 
 
 123 
 
 gPsal. 14. 1. 
 A 2 The. 1. 8. 
 i Hos. 14. 3. 
 
 k Jeremy 5. 22, 
 
 23. 
 
 iJer. 17. 5. 
 
 2. Com. 
 
 771 Joh. 4. 24. 
 
 TiDeute. 12. 
 30. 32. 
 
 Act. 2. 41. 
 
 p Joel 2. 15. 
 q Est. 2. 17. 
 
 a Tit. 1. 5. 
 
 ftl Tim. 5. 17 
 
 18. 
 
 2 Chr. 31. 4. 
 
 Q. What are the euils in the iudgement against this 
 Commandement ? 
 
 A. Either §^not acknowledging any God at all, 
 which is Atheisme, or ^not knowing the true God 
 aright, which is grosse ignorance, or ^acknowledging 
 any other to bee God besides him, which is Idol- 
 atrie. 
 
 Q. What are the euils in the affections ? 
 
 A. Any ^failing in the affections before mentioned 
 to cleaue vnto the true God, or leaning therein to 
 any other. 
 
 Q. Which is the second Commandement ? 
 A. Thou shalt not make to thy selfe any grauen 
 image, etc. 
 
 Q. What is enioijned therein 1 
 
 A. That we worship God ^spiritually and purely, 
 according to his owne "direction in his word. 
 
 Q. What are the chief e j)arts of God's worship which 
 his word prescribes ? 
 
 A. They are eyther ordinary or extraordinarie. 
 
 Q. Which are the ordinarie ? 
 
 A. ° Preaching and hearing of the word, adminis- 
 tring and receiuing of the Sacraments, and Prayer. 
 
 Q. Which are the extraordinarie ? 
 
 A. PSolemne fasting, and ^holy feasting, to ex- 
 presse either our humiliation, or our thankefulnesse, 
 according to our speciall and extraordinary occa- 
 sions. 
 
 Q. Are there any other duties required in this Com- 
 mandement as helpes or meanes to further God's icorship? 
 
 A. Yes, it is requisite to this end, that *faithfull 
 and able ministers bee ordained and set ouer euery 
 Congregation, and that sufficient ^maintenance, and 
 all due encouragement bee allotted and afforded to 
 them. 
 
124 
 
 THE TEN COMMANDEMENTS. 
 
 cNum. 15. 39. 
 disa. 64. 7. 
 
 eDeut. 4. 15- 
 
 18. 
 
 * Act. 17. 29. 
 
 /Isa. 29. 13. 
 
 fir Pro. 28. 9. 
 /lEzek. 33. 31. 
 
 3 Com. 
 
 iDeut. 28. 58. 
 k 1 Cor. 10. 31. 
 Z Ps. 139. 12. 
 mPsa. 119.46. 
 %Mat. 6. 16. 
 
 oPs. 10. 13. 
 Mai. 2. 17. 
 :pJoh. 6. 60. 
 <jMal. 1. 12. 
 r2 Ki. 6. 33. 
 
 Q. J'Fhat are the euils contrary hereunto ? 
 
 A. The ^'deuising or exercising of any false wor- 
 ship, contrary to, or besides the word of God, or 
 any '^neglect of that true worship which he requireth. 
 
 Q. Which are the chief e kinds of false worship tvhich 
 God's word condemncth ? 
 
 A. The worshipping of God by ^images, either 
 rejiresented to the eye, or * conceiued in the mind : 
 and ^obtruding vpon God any humane inuentions 
 as parts of his worship. 
 
 Q. How many icayes may God's true worship he 
 neglected ? 
 
 A. Either by ^omitting altogether the dueties 
 thereunto required, or by performing them Miypocri- 
 tically or carelesly. 
 
 Q. Which is the third Commandement ? 
 A. Thou shalt not take the name of the Lord thy 
 God in vaine, etc. 
 
 Q. What is the maine thing that is here required ? 
 
 A. That we vse the name of God, that is, his 
 titles, properties, workes, and ordinances, with due 
 ^reuerence, so as may tend most to his ^glory in 
 thought, "^word, and ^^deede. 
 
 Q. What are the sinnes forbidden hereby ? 
 
 A. They are either of commission or of omission. 
 
 Q. Which are the chiefe sins of commission against 
 this Commandement ? 
 
 A. They are eyther in thought, in word, or in 
 action. 
 
 Q. Hoiv may a man offend in thought here ? 
 
 A. By ^thinking dishonourably of God, or any 
 of his attributes, or of any p doctrine in his word, or 
 of any thing ^pertaining to his seruice ; as also by 
 ^repining at any thing he doth in the course of his 
 prouidence. 
 
I 
 
 THE TEN COM]VIANDEMENTS. ' 
 
 125 
 
 s2 Sa. 16. 8. 
 
 tJer. 23. 10. 
 
 ulsa. 22. 13. 
 Jer. 23. 33. 
 
 xDeut. IS. 10, 
 
 11. 
 
 2/ Rom, 2. 23. 
 
 oMat. 10. 33, 
 and 13. 21. 
 6 Jer. 9. 3. 
 
 4 Com. 
 
 cReu. 1. 10. 
 
 J Act. 1.3. 14, 
 15, and 15. 21 
 tAct. 16. 13. 
 
 /Act. 20. r. 
 
 • Psal. 92. 
 \2Chro. 30.lt 
 
 Q. How may one offend in ivord ? 
 A. By the ^irreuerent mentioning of his titles, in 
 foolish admirations, idle wishes, or imprecations, and 
 
 aboue all in blasphemous 
 ^iesting with his word or 
 ordinances. 
 
 "swearing; as 
 w^orkes, or 
 
 also by 
 any of his 
 
 Q. How in action 1 
 
 A. By abusing the titles of God, or any part of 
 bis word, to ^charmes, or sorcerie ; and generally by 
 -^lining offensiuely to his dishonour. 
 
 Q. How is this Commandement violated ly way of 
 ommission ? 
 
 A. By * shrinking from the profession of the 
 truth in case of perill, or ^failing to speake or doe 
 any thing tending to God's glory. 
 
 Q. Which is the fourth Commandement ? 
 
 A. Eemember the Sabbath day to sanctifie it, etc. 
 
 Q. What doth this teach vs ? 
 
 A. To set apart and employ one day of seuen, and 
 now specially the ^Lord's day in the dueties of 
 religion and workes of mercie. 
 
 Q. What are the duties of religion wherein we are to 
 spend the Lord's day ? 
 
 A. They are partly publicke to be vsed in the 
 church, and partly priuate to be vsed either with 
 our families or by oiir selues. 
 
 Q. Which are the publicke dueties to he vsed in the 
 Church ? 
 
 A. "^ Hearing of the word read, and preached, 
 Spraying wdth the congregation, and ^receiuing of 
 the Sacrament in the times appointed thereunto. 
 
 Q. Which are the priuate ? 
 
 A. ^Conferring and meditating of the word and 
 works of God, specially Spraying by our selues and 
 with our families, before and after the publicke 
 
126 
 
 THE TEN COMMANDEMENTS. 
 
 iAct. 8.30. 
 
 kM(\T. 3. 4. 
 1 1 Cor. 16. 2. 
 
 mMat. 12. 1, 
 r, 11. 
 
 nM-dt. 12. 5. 
 
 aNeh. 13. i; 
 Isay 58. 13. 
 
 h Deii. 5. 13. 
 
 exercises for a blessing thereon, and ^examining our 
 selues, and those that are vnder vs, how we haue 
 profited thereby. 
 
 Q. What are the ivorJcs of mercy u-Jiich wee are to 
 performe on that daij ? 
 
 A. ^Visiting the sicke. comforting the afflicted, 
 ^collections for the poore, and such like. 
 
 Q. May no other works he done on the Lord's day ? 
 
 A. No, vnlesse they be workes of necessity. 
 
 Q. What he those tvorkes of necessity ? 
 
 A. Such as tend necessarily to the '^preseruation 
 of life, health, or goods, which otherwise would 
 perish, or bee in danger; or to the "performance of 
 God's seruice, which otherwise must bee omitted. 
 
 Q. How many waies is this Commandement violated ? 
 
 A. Specially two ; either by omitting of any of 
 the forementioned dueties, by which the Sabbath is 
 to bee sanctified, or by doing any worke whereby 
 it may bee profaned. 
 
 Q. What are those workes hy tvhich the Sahhath may 
 he profaned ? 
 
 A. Not onely all sinfull workes which are vnlaw- 
 full at any time, but '^all workes of our callings, and 
 bodily recreations, which are lawfull to be vsed at 
 other times : nay, not onely so, but all talking of 
 worldly affaires, and so much as thinking of our own 
 businesses, whereby our minds may be drawn away 
 from God's seruice. 
 
 Q. What meanes hath God prescribed for auoiding of 
 these distractions ? 
 
 A. Eemembring the Sabbath before hand, that 
 we may fit our selues for it, and dispose of our 
 ^worldly businesse so, as that we be not distracted 
 in it. 
 
THE TEN COMMANDEMENTS. 
 
 127 
 
 5. Com. 
 
 c 2 King 5. 13. 
 dJosh. 7. 19. 
 e 2 King 6. 21. 
 /I Tim. 5.1,2. 
 g Gen. 45. 8 ; 
 Job 31. 18. 
 
 h Leu. 19. 3,32. 
 i Col. 3. 20, 22. 
 
 k 1 Tim. 5. 4. 
 
 I Tit. 2. 2, 4, 
 15. 
 
 mCol. 3. 21, 
 and 4. 1. 
 
 n Ro. 12. 10. 
 
 n 1 Pet. 2. 17, 
 and 5. 5. 
 
 Q. What Commandements doth the second Table 
 containe ? 
 
 A. The sixe last which instruct vs in our dueties 
 to our selues and other men. 
 
 Q. Which is the first of these ? 
 
 A. The fift Commandement, Honour thy Father 
 and thy Mother, that thy daies may be long, etc. 
 
 Q. What doth this Commandement require of vs ? 
 
 A. That wee carry our selues as becomes vs in 
 our places, and giue vnto others that honour and 
 respect that is due vnto them, in regard of their 
 l^laces, and degrees, as they are our superiors, in- 
 feriors, or equals. 
 
 Q. Whom are wee to account our superiours ? 
 
 A. Not onely our naturall parents, but all gene- 
 rally, that haue eyther authoritie ouer vs, as 
 ^^ Masters, '^Magistrates, ^Ministers ; or pre-eminence 
 aboue vs in regard ^of age, gifts, or ^benefits done 
 by them vnto vs. 
 
 Q. What is the dutie that wee owe vnto such ? 
 
 A. To ^reuerence their persons, to ^obey their 
 lawfull commands, so farre as their authoritie ex- 
 tendeth, and ^to bee thankefull vnto them for any 
 good we receiue from them. 
 
 Q. What is the dutie that superiours are to returne 
 hacke againe to their inferiours ? 
 
 A. To carry themselues ^grauely, and in a semely 
 manner before them, and withall °^meekely and 
 louingly towards them. 
 
 Q, What is the duety of equals to each other ? 
 
 A. To carry themselues "modestly and louingly 
 towards one another, with due ^respect to the 
 worth and dignitie of each other. 
 
 Q. What are the euils forbidden in this Commandement ? 
 A. The neglect or omission of any of the dueties 
 
128 
 
 THE TEN COMMANDEMENTS. 
 
 a Pro. 30. 17 : 
 Jude 8. 
 h Rom. 1. 30. 
 c 1 Ti. 5. 8. 
 
 (ZlSa. 3. 13. 
 e Eze. 34. 4. 
 
 /Gal. 5. 26. 
 g Mat. 23. 6. 
 
 6. Com. 
 
 h Gen, 9. 5, 6. 
 
 i 1 Ti. 5. 23. 
 fc Joh. 4. 1, 3. 
 
 1 1 Pet. 2. 2. 
 ?)i 1 Thes. 5. 2 
 H Phil. 2. 13. 
 
 before mentioned ; or the doing of any thing con- 
 trary thereunto ; which may be diners wayes, ac- 
 cording to the difference of the persons. 
 
 Q. What are the sins incident to infer iours specially ? 
 
 A. ^Despising, ^disobeying, or ^shewing them- 
 
 selues vnkinde and vnthankefull to their superiours. 
 
 Q. What are the vsuall sinnes of superiours ? 
 
 A, '^ Light and vnseemely carriage ; together with 
 all ®abuse of their authoritie or pre-eminence, to the 
 grieuing or disheartening of tliose that are vnder 
 them. 
 
 Q. What are the sins of equals 1 
 A. ^Enuying one another, and ^aduancing them- 
 selues one aboue another. 
 
 Q. Which is the next Commandement .? 
 
 A. The sixt, Thou shalt not kill. 
 
 Q. What is the maine scope of this Commandement ? 
 
 A. That the ^person, and specially the life of 
 man bee not any way impeached by man, but pre- 
 serued. 
 
 Q. What is the duty that is herein required of vs ? 
 
 A. That wee desire, and doe what in vs lyeth to 
 further the preseruation of life, and that both bodily 
 and spirituall, in ourselues and others. 
 
 Q. What must wee doe to further the preseruation of 
 our own bodily Hues ? 
 
 A. We must vse ^ sober and wholsom diet, with 
 the helpe of Physicke when need requires, ^auoiding 
 all vnnecessarie dangers, etc. 
 
 Q. What are we to doe for the preseruing of the life 
 of our soules ? 
 
 A. We are diligently to ^attend vpon the meanes 
 of grace, carefully "^auoiding all occasions of sin, 
 and so "worke out our own saluation with feare and 
 trembling. 
 
THE TEN COMMANDEMENTS. 
 
 129 
 
 oPro. 24. 11. 
 
 p Job 31. 19. 
 gl Thes. 5.14. 
 
 « Jam, 3. 13,17. 
 
 a Mat. 5. 16. 
 5 Heb. 3. 13, 
 and 10. 24. 
 1 Thes. 5. 14. 
 
 d Pro. 8. 36. 
 e Pro. 6. 32. 
 /Num. 15. 30. 
 
 g Act. 13. 46. 
 /t 2 The. 1. 8. 
 i 2 Pet. 3. 16. 
 
 fclSam. 31.4. 
 
 1 1 Kin. 2. 23. 
 m Pro. 14. 30. 
 
 n 1 Cor. 8. 10, 
 
 11. 
 
 o\ Kin. 12.28, 
 
 30. 
 
 p Ho8. 4. 6. 
 
 q 2 Cor. 1. 17. 
 
 Q. What must wee doe for the preseruation of our 
 neighbour's bodily life ? 
 
 A. Wee must ^rescue him if wee can from any 
 dangers, Prelieue him in his necessities, ^pitie and 
 comfort him what we can in his distresses, and 
 ^Carrie our selues meekely, louingly, and peaceably 
 towards him. 
 
 Q. What must wee doe for him in regard of the life 
 of his soule ? 
 
 A. Wee must doe our best to win him to the 
 loue of the truth, by our good * example, counsell 
 and encouragement, seasonably ^admonishing, and 
 comforting him, as occasion requireth. 
 
 Q. What are the euils forbidden hereby ? 
 
 A. Any neglect of these dueties, together with 
 the doing, intending, or so much as wishing any 
 hurt to the soules or bodies of our selues or others. 
 
 Q. What are the euils specially that tend to the hurt 
 of our owne soules ? 
 
 A. All ^sinne generally, and specially ^grosse 
 sinnes ^committed with an high hand obstinately, 
 but aboue all ^reiecting, ^disobeying, or any way 
 ^corrupting or peruerting of the word of God. 
 
 Q. What are those that tend to the hurt of our bodies 'i 
 
 A. All manner of ^violence offered to our selues, 
 tending to the killing, wounding, or weakning of our 
 bodies, together with all ^capitall crimes that deserue 
 death, surfets, "^enuy, or rushing vpon vnnecessary 
 dangers that may procure it. 
 
 Q. How may wee doe hurt to our neighbour's soules ? 
 
 A. By ^giuing them ill example, ^commanding 
 or perswading them to any thing vnlawfull, Pwith- 
 holding from them the word of life, or any way 
 ^corrupting the same. 
 
130 
 
 THE TEN COMMANDEMENTS. 
 
 r Gen. 9. 6. 
 s Exod. 21. 18. 
 t Zeph. 3. 1, 3. 
 u Deu. 25. 3. 
 X Pro. 12. 18 ; 
 Mat. 5. 22. 
 
 7. Com. 
 
 y 1 The.s. 4. 3, 
 4. 
 
 a 1 Cor. 9. 27. 
 ?; Pro. 13. 20. 
 
 c 1 Cor. 7. 9, 
 
 39. 
 
 d 1 Cor. 7. 3, 5. 
 
 c 1 Tim. 2. 9. 
 /Eph. 4. 29. 
 oTit. 2. 3-5. 
 
 Q. How ice may ivrong them in regard of their bodies ? 
 
 A. Not onely by ^killing, ^wounding, or striking 
 them, but by * oppressing them, vsing "extremitie in 
 correcting or punishing them, or ^grieuing them any 
 way by bitter speeches, or any kinde of froward, or 
 churlish carriage. 
 
 Q. But luhat if a man's froward passions doe not 
 hreake out to the grieuing of others^ are they then breaches 
 of this law ? 
 
 A. Yes, insomuch as they tend and stirre up in 
 vs euill desires that way. 
 
 Q. What foUoweth next ? 
 
 A. The seuenth Commandement, Thou shalt not 
 commit adulterie. 
 
 Q. Whereunto tendeth this ? 
 
 A. To the repressing of all vncleannesse, and the 
 preseruation of chastitie and puritie both in body 
 and minde. 
 
 Q. What is required of vs herein ? 
 
 A. That wee preserue ^ chastitie both of body and 
 minde, both in our selues and others, and vse all 
 good meanes tending thereunto. 
 
 Q. What are the speciall meanes ofpreseruing chastity 
 in our selues ? 
 
 A. ^Temperance in diet, with conuenient abstin- 
 ence at some times, labour in our callings, ^associat- 
 ing our selues with sober and chaste persons, and 
 ^for them that haue not the gift of continencie, holy 
 marriage, together with a ^ sober vse thereof. 
 
 Q. What meanes must ice vse to preserue it in others ? 
 A. ® Modest apparell, ^gracious speeches, together 
 with ^ sober and graue behauiour. 
 
 Q. What are the euils contrary hereunto 1 
 A, Not only the grosse acts of vncleannesse, but 
 all manner of inordinacie in thought, desire, speech. 
 
 I 
 
THE TEN COMMANDEMENTS. 
 
 131 
 
 h Eph. 5. 3. 
 i Heb. 13. 4. 
 fc2Sam. 13.14. 
 I Deu. 22. 25. 
 m Leu. 18. 6. 
 n Leu. 18. 18. 
 Ro. 1. 26. 
 pLeu. 18. 23. 
 
 q Mat. 5. 28. 
 
 r 1 Thes. 4. 5. 
 s Eph. 4. 29. 
 t Pro. 7, 13. 
 
 1/ Ezk. 16. 4, 9. 
 a; Pro. 7. 10. 
 1/ Eze. 23. 14. 
 
 8. Com. 
 
 (p. 
 
 or action tending that way, or any thing that is, or 
 may be a cause, occasion, or signe thereof. 
 
 Q. What be those grosser acts of vncleannesse ? 
 
 A. ^Fornication, and ^adulterie, both which may 
 be aggrauated by ^incest and ^rape : "^vnlawfull 
 marriages, intemperate, or ^vnseasonable vse of the 
 mariage bed, and finally all vnnaturall mixture 
 eyther with the ^same sexe, or with Pa diuerse 
 kinde. 
 
 Q. What are those thoughts, desires, speeches, and 
 actions tending hereunto ? 
 
 A. All *i filthy imaginations, specially entertained 
 with delight, '"vnchaste desires, ^corrupt communica- 
 tion, * wanton dalliance, and lightnesse in behauiour 
 generally. 
 
 Q. What are the things which are or may pro2ie 
 causes, occasions, or signes hereof ? 
 
 A. ^Idlenesse, intemperance in eating or drink- 
 ing, ^immodest apparell, ^lasciuious pictures, lewd 
 spectacles, etc. 
 
 Q, Which is the eighth Commandement ? 
 A. Thou shalt not steale. 
 
 Q. What doth this Commandement ayme at ? 
 
 A. The preseruation of men's outward estates. 
 
 Q. What is required of vs herein ? 
 
 A. That wee doe what in vs lyeth by all good 
 and lawfull means, to further the wealth or outward 
 estate of our selues and others. 
 
 Q. By ivhat meanes chiefly are zve to further our oicn 
 outiuard estate ? 
 
 A. By getting honestly, and wisely managing 
 these outward things, that serue for our mainten- 
 ance in this life. 
 
132 
 
 THE TEN COMMANDEItlENTS. 
 
 a Gen. 2. 15, 
 and 3. 19. 
 
 Ephes. 4. 18. 
 
 6 Pro. 27. 23, 
 24. 
 
 cEccl. 5. 18. 
 dPsa. 112. 5. 
 
 eLeu. 25. 14. 
 /Psal. 15. 4. 
 grPro. 11. 25. 
 
 Deut. 15. 7. 
 /icap. 22. 1. 
 
 iPro. 23. 21. 
 
 fcProu. 28. 26, 
 
 27. 
 
 I Luke 5. 13. 
 
 TO Acts 19. 15. 
 
 TiEccl. 4. 8. 
 
 Q. How may a man honestly get so much of these 
 outward things as is conuenient for his maintenance ? 
 
 A. By ^making choyce of a lawfull calling, 
 wherein he may employ himself e, and labouring 
 faithfully therein. 
 
 Q. How is hee to manage what hee hath gotten ? 
 
 A. By b keeping it frugally, and ^'vsing it charit- 
 ably, ^discreetly limitting and ordering his expences, 
 according to the proportion of his commings in. 
 
 Q. What are wee to doe to the furthering of the good 
 estate of our neighbours ? 
 
 A. We are to deale truly and iustly with them in 
 all ®bargaines and ^contracts, and ^liberally as 
 occasion requireth in giuing or lending to them, 
 ^ doing the best we can euerie way. to helpe them to 
 that which of right belongs vnto them. 
 
 Q. What is the euill contrarie hereunto ? 
 
 A. Any neglect to further, together with the 
 doing or endeauouring to doe anie thing that may 
 hinder or empaire the outward estate of our selues 
 or others. 
 
 Q. How doe men rsually empaire their oivne estates ? 
 
 A. By 4dle and inordinate lining, wasting and 
 consuming their substance, by^heedelesse suretiship, 
 or Uauish expenses ; as also by taking "^vnlawfull 
 wayes of gayning or "defrauding themselues of the 
 vse and comfort of that which God hath giuen them. 
 
 Q. How doe they hinder or empaire the outward estates 
 of others 1 
 
 A. By theft. 
 
 Q, What is theft 2 
 
 A. The taking or detayning of that which of 
 right pertaines to another man, without his consent 
 and good liking. 
 
THE TEN COMMANDEMENTS. 
 
 133 
 
 oPro. 
 13. 
 
 P'Pyo. 22. 21. 
 gJa. 5. 4. 
 
 rExo. 22. 1. 
 
 aLeui. 6. 3. 
 bPro. 22. 28. 
 c John 12. 6. 
 
 <?Exo. 23. 1. 
 
 eAct 8. 20. 
 
 /Ex. 22. 25. 
 Psal. 15. 5. 
 
 gl The. 4. 6. 
 /lAmo. 8. 4. 
 iPro. 20. 14. 
 fcDeut. 25. 13, 
 14. 
 
 Jlsa. 1. 23. 
 mPro. 28. 7. 
 n 2 Tlies. 3. 10. 
 
 Q. Row many tcayes may these hee committed ? 
 A. Eyther grossely without any colour, or more 
 cunningly vnder colour of law. 
 
 Q. What are those grosse kindes of theft that are 
 committed icithout any colour of law ? 
 
 A. They are againe of two sorts ; more open or 
 more secret. 
 
 Q. What is your more open kinde of theft ? 
 
 A. That which we commonly call ^robbery, when 
 things are taken by force or violence, which if it be 
 by sea it is called piracie ; to which you may referre 
 P oppression, when rich men with-hold the ^hire of 
 labourers, or any thing that is due to poore men. 
 
 Q. WJmt is that theft which is more secret ? 
 
 A. It is that which we know commonly by the 
 name of theevery, when things are secretly ^pur- 
 loyned, the owners being ignorant of it ; to which 
 the *not restoring of things found, the ^remouing of 
 bounds or land-markes, and all kinde of '^false dealing 
 in matters committed to our trust, are neere akin. 
 
 Q. What are those thefts that are committed more 
 
 cunningly vnder colour of law ? 
 
 A. All manner of ^bribery and extortion, which 
 
 is the sale of iustice, or of iniustice ; together with 
 
 all ^simonie, which is the sale of things sacred, 
 ' which ought to bee freely giuen and dispensed ; and 
 
 ^vsury, which is the sale of loane, which ought to be 
 \ free likewise ; and to this head you may referre all 
 
 kinde of ^deceit and iniustice in bargaining, whether 
 
 by ^enhansing of prices, ^abasing of wares, ^ false 
 
 weights, measures, lights, etc. 
 
 Q. But are there no other ivayes by ■which a man may 
 he guilty of theft besides these ? 
 
 A. Yes, by ^ vpholding of theft in others, by letting 
 them escape vnpunished, ^feeding and maintaining 
 of a sort of theeues, "idlers, as Monkes, wandring 
 beggars, etc. 
 
134 
 
 THE TEN COMMANDEMENTS. 
 
 9 Com. 
 
 oZech. 8. 19. 
 pPsal. 15. 2. 
 
 7 Gal. 6. 4. 
 
 r2 Cor. 8. 20, 
 
 21. 
 
 Phil. 4. 8. 
 
 .^•Joh. 7. 24. 
 
 t Eph. 4. 15. 
 
 wMat. 1. 19. 
 ,r Jer. 26. 16. 
 
 y.Ter. 9. 3. 
 2 Tim. 4. 16. 
 
 «M;it. 9 4. 
 Jam. 2. 4. 
 
 Q. Which is the ninth Commandement .? 
 A. Thou shalt not beare false witnesse against thy 
 neighbour. 
 
 Q. What doth this Commandement aime at ? 
 
 A. The maintaining or vpholding of the truth, 
 and withall of the good name or credit of our selues 
 and others. 
 
 Q. What is required of vs herein ? 
 
 A. That we sincerely ^loue the truth, and as occa- 
 sion requireth Pmake knowne the same, with a due 
 respect vnto our own and our neighbour's good 
 generally, and specially to the good name of either. 
 
 Q. How are ivee to sJieiv o^ir loue to the truth in re- 
 spect of our selues, and our ovm good name ? 
 
 A. 1. By ^enforming our selues, and iudging 
 truely in any thing that concerneth our selues, our 
 owne estate and actions. 
 
 2. By ^vpholding a due estimation of our selues 
 with other men, so farre as may stand with truth 
 and a good conscience. 
 
 Q. How may wee heepe a good conscience this way in 
 respect of other men ? 
 
 A. 1. By ^iudging truly, and yet charitably of 
 them and their actions. 
 
 2. By ^speaking the truth in loue both to them 
 and of them. 
 
 3. By 'Hendring their credit as our owne, and 
 -''defending the same against all wrongfull suspicions 
 and accusations. 
 
 Q. How is this Commaundement violated 1 
 A. By y neglecting any of these dueties, or by 
 thinking, speaking, or doing any thing against the 
 trueth, or to the preiudice of our owne, or our 
 neighbour's good name. 
 
 Q. Hovj may we offend against the truth ? 
 
 A. By ^conceiuing or iudging of things vntruely, 
 
THE TEN COMMANDEMENTS. 
 
 135 
 
 bEph. 4. 23. 
 Col. 3. 9. 
 
 1 Cor. 4. 
 
 dReu. 3. 17. 
 ePsal. 31. 22. 
 
 /Pro. 27. 2. 
 Act. 8. 9. 
 SrlSam. 15. 20. 
 7t Job 27. 5. 
 Col. 2. 18. 
 
 il Cor. 13. 5. 
 fcPsal. 15. 3. 
 
 ZlSam. 22. 9. 
 mPro. 27. 14. 
 
 nl King. 21. 13. 
 
 10 Com. 
 
 sic. 
 
 Heb. 13. 1. 
 
 1 Tim. 6. 8. 
 
 p Act. 26. 29 
 q Psa. 34. 2. 
 
 or by ^speaking or doing that which may cause 
 others to conceiue of them otherwise than they are, 
 or than we conceiue them to be. 
 
 Q. How may W6 preiudice or hurt our owne good 
 name ? 
 
 A. By ^conceiuing of our selues, or doing that 
 which may cause others to conceiue of vs otherwise 
 than is meete. 
 
 Q. How may wee conceiue of our selues otherwise than 
 meete ? 
 
 A. Eyther by ^ouerweening, or ^vndervaluing the 
 good things that are in vs. 
 
 Q, Hoio may we cause others to iudge amisse of vs ? 
 
 A. By ^boasting of, or ^excusing our selues 
 vniustly, or by ^abasing of our selues, and denying 
 or dissembling God's graces that are in vs. 
 
 Q. TFhat is it that tendeth to the preiudice of our 
 neighbour's good name ? 
 
 A. All manner of wrongfuU * suspicions, ^accusa- 
 tions or reports, eyther vttered by vs, or entertayned 
 against our neighbours; whether they be vtterly 
 false, or if true, yet not charitably conceiued or 
 ^vttered, together with all base "^flatterie in com- 
 mending them more than is meete, eyther to their 
 faces or behinde their backes. 
 
 Q. How is this aggrauated ? 
 
 A. When it is done publickly, and specially in 
 the " place of iudgement. 
 
 Q. Which is the tenth or last Commaundement ? 
 A. Thou shall not couet thy neighbour's house, 
 etc. 
 
 Q. What is required of vs herein ? 
 
 A. That wee bee truly ^contented with our owne 
 outward estate and condition, and heartily p desire 
 and ^reioyce in the good estate of our neighbours. 
 
136 
 
 THE TEN COMMANDEMENTS. 
 
 rGen. 25. 22. 
 
 s 1 King. 21. 
 
 1,2. 
 
 <2Sa. 23. 15. 
 
 u Gen. 30. 1. 
 
 a Gal. 6. 
 
 26. 
 
 6Ps. 35. 
 
 15. 
 
 cEccl. 7 
 
 20. 
 
 d 2 Cor. 
 
 3. 5 
 
 cMlc. 6. 9. 
 /Psa. 119. 6 
 <7Luke 1. 6. 
 Phil. 4. 13. 
 
 Q. JFhaf are the euils contrary hereunto ? 
 
 A. They respect eyther our selues or others. 
 
 Q. What are the euils that respect our selues ? 
 
 A. All kind of ^discontented thoughts about our 
 owne present condition, together with all inordinate 
 ^desires, * wishes, or longings after that which wee 
 haue not. 
 
 Q. But may not a man desire or wish for that which 
 he hath not ? 
 
 A. Yes, so it be with due moderation and sub- 
 mission to God's will, and not ioyned with "mur- 
 muring at the want of it. 
 
 Q. What are the euils forbidden here with respect 
 vnto others 1 
 
 A. All kinde of ^enuying at the prosperity or 
 happinesse of others, together with all ^reioycing 
 or delighting in their hurt. 
 
 Q. Is any man able to keepe all these Commandements? 
 
 A. No, ^'no man lining is able to keepe them 
 perfectly; neither can any man '^of himselfe per- 
 forme any one duty required therein as he ought to 
 doe. 
 
 Q. To what end serue they then ? 
 
 A. To shew vs ®what is required of vs, and ^what 
 wee must striue and aspire vnto, which also by the 
 grace of God ^we may in some measure attaine. 
 

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N.B. — It has not been deemed necessary to append to this reprint of 
 "The Principles of Christian Religion" the "Brief Method of the 
 Doctrine thereof;" but an excerpt, exhibiting fully the author's mature 
 opinions on the subject of the Divine decrees, is here subjoined : — 
 
 Q. Thus much of GocCs nature ; what are we to consider in his kingdom ? 
 
 A. First, the decree made from all eternity, and then the execution 
 thereof accomplished in time. 
 
 Q. How was the decree made ? 
 
 A. All things whatsoever should in time come to pass, with every small 
 circumstance appertaining thereunto, was ordained to be so from all 
 eternity, by God's certain and unchangeable counsel. 
 
 Q. Did God then, before he made man, determine to save some and to reject 
 others ? 
 
 A. Yes, surely ; before they had done good or evil, God ia his eternal 
 counsel set some apart, upon whom he would in time shew the riches of 
 his mercy : and determine to withhold the same from others upon whom 
 he would shew the severity of his justice. 
 
 Q. What shoidd move God to make this difference between man and man ? 
 
 A. Only his own good pleasure, whereby having purposed to create man 
 for his own glory, forasmuch as he was not bound to shew mercy unto 
 any, and his glory should appear as well in executing of justice as in 
 shewing mercy, it seemed good unto his heavenly wisdom to choose out 
 a certain number, towards whom he would extend his undeserved mercy, 
 leaving the rest to be spectacles of his justice. 
 
THE PRINCIPLES 
 
 CHRISTIAN RELIGION. 
 
 Question. What sure grourtd have we to build our religion upon ? 
 Answer. The Word of God contained in the Scriptures. 
 
 Q. What are those Scriptures ? 
 
 A. Holy writings indited by God himself for the perfect in- 
 struction of his Church. 
 
 Q. What gather you of this, that God is the author of these 
 writings ? 
 
 A. That therefore they are of most certain credit and highest 
 authority. 
 
 Q. How serve they for the perfect instruction of the Church ? 
 
 A. In that they are able to instruct us sufficiently, in all 
 points of faith that we are bound to believe, and all good duties 
 that we are bound to practise. 
 
 Q. What gather you of this ? 
 
 A. That it is our duty to acquaint ourselves with these holy 
 writings, and not to receive any doctrine that hath not warrant 
 from thence. 
 
 Q. What is the first point of religion you are to learn out of God's 
 Word ? 
 A. The nature of God. 
 
140 THE PRINCIPLES OF CHRISTIAN RELIGION. 
 
 Q. What is God ? 
 
 A. God is a Spirit, most perfect, most wise, almighty, and 
 most holy. 
 
 Q. What mean you hy calling God a S])int ? 
 
 A. That God hath no body at all; and therefore must not be 
 thought to be like unto anything which may be seen by the eyes 
 of man. 
 
 Q. Are there any more gods than one ? 
 
 A. No : there is only one God ; though in that one Godhead 
 there be three persons. 
 
 Q. Which is the first of these persons ? 
 A. The Father, who begetteth the Son. 
 
 Q. WJiich is the second ? 
 
 A. The Son, begotten of the Father. 
 
 Q. Which is the third ? 
 
 A. The Holy Ghost, proceeding from the Father and the 
 Son. 
 
 Q. Wliat did God determine concerning his creatures ? 
 A. He did, before all time, by his unchangeable counsel, 
 ordain whatsoever afterwards should come to pass. 
 
 Q. In what manner had all things their beginning ? 
 
 A. In the beginning of time, when no creature had any 
 being, God by his Word alone, in the space of six days, created 
 all things. 
 
 Q. Which are the "principcd creatures ? 
 A. Angels and men. 
 Q. JFTiat is the nature of angels ? 
 A. They are wholly spiritual, having no body at all. 
 Q. What is the nature of man ? 
 
 A. Man consisteth of two divers parts, a body and a soul. 
 Q. What is the body ? 
 
 A. The outward and earthly part of man, made at the 
 beginning of the dust of the earth. 
 
THE PRINCIPLES OF CHRISTIAN RELIGION. 141 
 
 Q. What is the soul ? 
 
 A. The inward and spiritual part of man, which is immortal, 
 and never can die. 
 
 Q. How did God make rnan at the beginning ? 
 A. According to his own likeness and image. 
 
 Q. Wherein was the image of God pinci;pally seen ? 
 A. In the perfection of the understanding, and the freedom 
 and holiness of the will. 
 
 Q. How many of mankind were created at the beginning ? 
 A. Two ; Adam the man, and Eve the woman ; from both 
 whom all mankind did afterwards proceed. 
 
 Q. What doth God after the creation ? 
 
 A. By his providence he preserveth and governeth his crea- 
 tures, with all things belonging unto them. 
 
 Q, What befel unto the angels after their creation ? 
 A. Some continued in that holy estate wherein they were 
 created ; some of them fell, and became devils. 
 
 Q. May the good angels fall hereafter ? 
 
 ^. No ; but they shall always continue in their holiness and 
 happiness. 
 
 Q. Shall the wicked angels ever recover their first estate ? 
 A. They shall not, but be tormented in hell, world without 
 end. 
 
 Q. How did God deal with man after he made him ? 
 A. He made a covenant with Adam, and in him with all 
 mankind. 
 
 Q. What was man bound to do by his covenant ? 
 A. To continue as holy as God at the first made him, to keep 
 all God's commandments, and never to break any of them. 
 
 Q. What did God jpromise unto man if he did thus keep his com- 
 mandments ? 
 
 A. The continuance of his favour and everlasting life. 
 
142 THE PRINCIPLES OF CHRISTIAN RELIGION. 
 
 Q. What did God threaten unto man if he did sin and break his 
 commandments ? 
 
 A. His dreadful curse, and everlasting death. 
 
 Q. Did man continue in that obedience which he did owe unto God ? 
 
 A. No. For Adam and Eve, obeying rather the persuasion 
 of the devil than the commandments of God, did eat of the for- 
 bidden fruit, and so fell away from God. 
 
 Q. Was this the sin of Adam and Eve alone, or are we also guilty 
 of the same ? 
 
 A. All we that are their children are guilty of the same sin, 
 for we all sinned in them. 
 
 Q. Wliat followed upon this sin 1 
 
 A. The loss of the perfection of the image of God, and the 
 corruption of nature in man, called Original Sin. 
 
 Q. Wherein standeth the corruption of man's nature ? 
 A. In six things principally. 
 Q. What is the first ? 
 
 A. The blindness of the understanding, which is not able to 
 conceive the things of God. 
 
 Q. What is the second ? 
 
 A. The forgetfulness of the memory, unfit to remember good 
 things. 
 
 Q. What is the third ? 
 
 A. The rebellion of the will, which is wholly bent to sin, and 
 altogether disobedient unto the will of God. 
 
 Q. Wliat is the fourth 1 
 
 A. Disorder of the affections, of joy, heaviness, love, anger, 
 fear, and such like. 
 
 Q, What is the fifths 
 
 A, Fear and confusion in the conscience, condemning where 
 it should not, and excusing where it should condemn. 
 
 Q. What is the sixth ? 
 
 A. Every member of the body is become a ready instrument 
 to put sin in execution. 
 
THE PRINCIPLES OF CHRISTIAN RELIGION. 143 
 
 Q. What are the fruits that ^yroceed from this natural corruption ? 
 A. Actual sins; whereby we break the commandments of 
 God in the whole course of our life. 
 
 Q. How do we thus break God's commandments ? 
 A. In thought, word, and deed ; not doing that which we 
 ought to do, and doing that which we ought not to do. 
 
 Q. What punishment is mankind subject unto by reason of original 
 and actual sin ? 
 
 A. He is subject to all the plagues of God in this life, and 
 endless torments in hell after this life. 
 
 Q. Did God leave man in this woeful state ? 
 A. 'No; but of his free and undeserved mercy entered into a 
 new covenant with mankind. 
 
 Q. What is offered unto man in this new covenant ? 
 
 A. Grace and life everlasting is freely offered by God unto 
 all that be made partakers of his Son Jesus Christ, who alone 
 is Mediator betwixt God and man. 
 
 Q. What are you to consider in Christ the Mediator of this covenant? 
 A. Two things : his nature and his office. 
 
 Q. How many natures be there in Christ ? 
 
 A. Two : the Godhead and the Manhood joined together in 
 one person, which is no other but the second Person of the 
 Trinity. 
 
 Q. Why must Christ be God ? 
 
 A. That his obedience and suffering might be of infinite 
 worth and value, as proceeding from such a person as was God 
 equal to the Father : that he might be able to overcome the 
 sharpness of death (which himself was to undergo), and to raise 
 us up from the death of sin by sending his Holy Spirit into our 
 hearts. 
 
 Q. Why must Christ be man .? 
 
 A. Because the Godhead could not suffer ; and it was further 
 requisite that the same nature which had offended should suffer 
 for the offence ; and that our nature, which was corrupted in 
 
144 THE PRINCIPLES OF CHRISTIAN RELIGION. 
 
 the first Adam should be restored to his integrity in the second 
 Adam, Christ Jesus our Lord. 
 
 Q. TVhat is the office of Christ ? 
 
 A. To be a mediator betwixt God and man. 
 
 Q. Wliat was required of Christ for making peace and reconcilia- 
 tion betwixt God and man ? 
 
 A. That he should satisfy the first covenant whereunto man 
 was tied. 
 
 Q. Wherein was Christ to make satisfaction to the first covenant ? 
 
 A. In performing that righteousness which the law of God 
 did require of man ; and in bearing the punishment which was 
 due unto man for breaking of the same law. 
 
 Q. How did Christ perform that righteousness which Cod's law 
 requireth of man ? 
 
 A. In that he was conceived by the Holy Ghost, without all 
 spot of original corruption ; and lived most holy all the days of 
 his life witliout all actual sin. 
 
 Q. How did he hear the punishment which was due unto man fw 
 breaking God's law ? 
 
 A. In that he willingly, for man's sake, made himself subject 
 to the curse of the law, both in body and soul ; and, humbling 
 himself even unto the death, offered up unto his Father a perfect 
 sacrifice for the sins of the world. 
 
 Q. What is required of man for obtaining the benefits of the Gospel? 
 
 A. That he receive Christ Jesus whom God doth freely offer 
 unto him. 
 
 Q. By what means are you to receive Christ ? 
 
 A. By faith, whereby I believe the gracious promises of the 
 gospel. 
 
 Q. How do you receive Christ by faith ? 
 
 A. By laying hold of him and applying him with all his 
 benefits to the comfort of mine own soul. 
 
THE PRINCIPLES OF CHRISTIAN RELIGION. 145 
 
 Q. What is the first main benefit which we do get by thus receiving 
 Christ ? 
 
 A. Justification : whereby in Christ we receive the forgiveness 
 of our sins, and are accounted righteous : being by that means 
 freed from the guilt of sin and condemnation, and estated in a 
 new interest unto everlasting life. 
 
 Q. Whereby then must we looh to be justified in the sight of God ? 
 A. Only by the merits of Christ Jesus, received of us by 
 faith. 
 
 Q. Wliat other main benefit do we get by receimng Christ ? 
 A. Sanctification j whereby we are freed from the dominion of 
 sin, and the image of God is renewed in us. 
 
 Q. TFlierein is this sanctification seen ? 
 
 A^ In repentance and new obedience springing from thence. 
 
 Q. What is repentance ? 
 
 A. Repentance is a gift of God, whereby a godly sorrow is 
 wrought in the heart of the faithful, for offending God their 
 merciful Father by their former transgressions ; together with a 
 resolution for the time to come, to forsake their former courses, 
 and to lead a new life. 
 
 Q. Wliat call you new obedience ? 
 
 A. A careful endeavour which the faithful have to give un- 
 feigned obedience unto all God's commandments, according to 
 that measure of strength wherewith God doth enable them. 
 
 Q. What rule have we for the direction of our obedience i 
 A. The moral law of God : the sum whereof is contained in 
 the ten commandments. 
 
 Q. What are the chief parts of this law ? 
 
 A. The duties which we owe unto God set down in the first 
 table : and that which we owe unto man in the second. 
 
 Q. What is the sum of the first table 2 
 
 A. That we love the Lord our God with all our heart, with 
 all our soul, and with all our mind. 
 
 Q. Row many commandments belong to this table ? 
 A. Four. 
 
 K 
 
146 THE PRINCIPLES OF CHRISTIAN RELIGION. 
 
 Q. Which is the first commandment .? 
 
 A. I am the Lord thy God, which have brought thee out of 
 the land of Egypt, out of the house of bondage. Thou shalt 
 have no other gods before me. 
 
 Q. What duty is enjoined in this commandment ? 
 A. That in all the inward powers and faculties of our souls, 
 the true eternal God be entertained, and He only. 
 
 Q. Which is the second commandment ? 
 
 A. Thou shalt not make unto thee any graven image, etc. 
 
 Q. What duty is enjoined in this commandment ? 
 
 A. That all outward means of religious and solemn worship 
 be given unto the same God alone : and not so much as the 
 least degree thereof (even the bowing of the body) be communi- 
 cated to any image or representation either of God or of any- 
 thing else whatsoever. 
 
 Q. Which is the third commandment ? 
 
 A, Thou shalt not take the name of the Lord thy God in 
 vain ; for the Lord will not hold him guiltless that takes his 
 name in vain. 
 
 Q. What is enjoined in this commandment ? 
 
 A. That in the ordinary course of our lives we use the name 
 of God (that is his titles, words, works, judgments, and whatso- 
 ever he would have himself known by), with reverence and all 
 holy respect ; that in all things he may have his due glory given 
 unto him. 
 
 Q. Which is the fourth commandment ? 
 
 A. Eemember the Sabbath-day to keep it holy, etc. 
 
 Q. What doth this commandment require ? 
 
 A, That we keep holy the Sabbath-day by resting from the 
 ordinary businesses of this life, and bestowing that leisure upon 
 the exercises of religion, both public and private. 
 
 Q. What is the sum of the second table ? 
 
 A. That we love our neighbours as ourselves. 
 
 Q. What commandments belong to this table ? 
 
 A. The last six. 
 
THE PRINCIPLES OF CHRISTIAN RELIGION. 147 
 
 Q. Which is the fifth commandment ? 
 
 A. Honour thy father and thy mother : that thy days may 
 be long in the land which the Lord thy God giveth thee. 
 
 Q. Whcit kind of duties are p' escribed in this commandment, which 
 is the first of the second table ? 
 
 A. Such duties as are to be performed with a special respect 
 of superiors, inferiors, and equals : as, namely, reverence to all 
 superiors, obedience to such of them as are in authority; and 
 whatsoever special duties concern the husband and wife, parents 
 and children, masters and servants, magistrate and people, 
 pastors and flock, and such like. 
 
 Q. Which is the sixth commandment ? 
 A. Thou shalt not kill. 
 Q. What doth this commandment enjoin ? 
 
 A. The preservation of the safety of men's persons, with all 
 means tending to the same. 
 
 Q, Which is the seventh commandment ? 
 
 A. Thou shalt not commit adultery. 
 
 Q. What is required in this commandment ? 
 
 A. The preservation of the chastity of men's persons ; for the 
 keeping whereof, wedlock is commanded unto them that stand 
 in need thereof. 
 
 Q. Which is the eighth commandment ? 
 A. Thou shalt not steal. 
 
 Q. What things are ordered in this commandment? 
 A. Whatsoever concerneth the goods of this life ; in regard 
 either of ourselves or of our neighbours. 
 
 Q. How in regard of ourselves ? 
 
 A. That we labour diligently in an honest and profitable 
 calling ; content ourselves with the goods well gotten, and with 
 liberality employ them to good uses. 
 
 Q. How in regard of our neighbours ? 
 
 A. That we use just dealing unto them in this respect, and 
 use all good means that may tend to the furtherance of their 
 estate. 
 
148 THE PKINCIPLES OF CHRISTIAN RELIGION. 
 
 Q. IVhidi is the ninth commandment ? 
 
 A. Thou shalt not bear false witness against thy neighbour. 
 
 Q. What doth this commandment require t 
 
 A. The using of truth in our dealing one with another ; 
 especially to the preservation of the good name of our neigh- 
 bours. 
 
 Q. Which is the tenth and last commandment ? 
 
 A. Thou shalt not covet thy neighbour's house, thou shalt 
 not covet thy neighbour's wife, nor his man-servant, nor his 
 maid-servant, nor his ox, nor his ass, nor anything that is thy 
 neighbour's. 
 
 Q. TFJiat doth this commandment contain ? 
 
 A. It condemneth all wandering thoughts, that disagree from 
 the love which we owe unto our neighbours; although we never 
 yield consent thereunto. 
 
 Q. Wliat means cloth God iise to offer the benefit of the Gospel 
 unto men, and to work and increase his graces in them ? 
 
 A. The outward ministry of the Gospel. 
 
 Q. Where is this ministry executed 'I 
 
 A. In the visible Churches of Christ. 
 
 Q. What do you call a visible Church 1 
 
 A. A company of men that live under the outward means of 
 salvation. 
 
 Q. What are the principcd parts of this ministry ? 
 
 A. The administration of the Word and Sacraments. 
 
 Q. What is the Word ? 
 
 A. That part of the outward ministry which consisteth in the 
 delivery of doctrine. 
 
 Q. What is a Sacrament ? 
 
 A. A sacrament is a visible sign, ordained by God to be a 
 seal for confirmation of the promises of the Gospel unto the due 
 receivers thereof. 
 
 Q. Which are the sacraments ordained by Christ in the New 
 Testament ? 
 
 A. Baptism and the Lord's Supper. 
 
 Q. What is Baptism ? 
 
 A. The sacrament of our admission into the Church, sealing 
 
THE PRINCIPLES OF CHRISTIAN RELIGION. 149 
 
 unto us our new birth, by the communion which we have with 
 Christ Jesus. 
 
 Q, What doth the element of vMter in baptism represent unto 
 us? 
 
 A. The blood and sj^irit of Jesus Christ our Lord. 
 
 Q. What doth the cleansing of the body represent 2 
 
 A. The cleansing of the soul by the forgiveness of sins and 
 imputation of righteousness. 
 
 Q. What doth the leinrj under the vxiter, and the freeing from it 
 again represent 1 
 
 A. Our dying unto sin by the force of Christ's death, and 
 living again unto righteousness through his resurrection. 
 
 Q, What IS the Lord's Supper ? 
 
 A. The sacrament of our preservation in the Church ; sealing 
 unto us our spiritual nourishment and continual increase in 
 Christ. 
 
 Q. What do the elements of bread and wine in the Lord's Supper 
 represent icnto us ? 
 
 A. The body and blood of Christ. 
 
 Q. What doth the breaking of the bread and pouring out of the 
 wine represent ? 
 
 A. The sufferings whereby our Saviour was broken for our 
 iniquities ; the shedding of his precious blood, and pouring out 
 of his soul unto death. 
 
 Q. What doth the receiving of the bread and wine represent ? 
 A. The receiving of Christ by faith. 
 
 Q. What doth the nourishment ivhich our body receiveth by virtue 
 of this outward meat and drink seal unto us ? 
 
 A. The perfect nourishment and continual increase of 
 strength which the inward man enjoyeth by virtue of the com- 
 munion with Jesus Christ. 
 
 Q. After the course of this life is ended, what shall be the state of 
 roan in the w(yrld to come .? 
 
 A. Every one is to be judged and rewarded according to the 
 life which he hath led. 
 
150 THE PRINCIPLES OF CHRISTIAN RELIGION. 
 
 Q. How many kinds he there of this judgment ? 
 
 A. Two ; the one particular, and the other general. 
 
 Q. What call you the particular judgment 1 
 A, That which is given upon the soul of every man as soon 
 as it is departed from the body. 
 
 Q. What is the state of the soul of man as soon as he dejyarfefh 
 out of this life ? 
 
 A. The souls of God's children be presently received into 
 heaven, there to enjoy unspeakable comforts ; the souls of the 
 wicked are sent into hell, there to endure endless torment. 
 
 Q. What call you the general judgment ? 
 
 A. That which Christ shall in a solemn manner give upon 
 all men at once, when he shall come at the last day with the 
 glory of his Father, and all men that ever have been from the 
 beginning of the world until that day shall appear together 
 before him, both in body and soul, whether they be quick or 
 dead. 
 
 Q. How shall the dead apj^sar before the judgment seat of 
 Christ ? 
 
 A. The bodies which they had in their lifetime shall, by 
 the almighty power of God, be restored again, and quickened 
 with their souls ; and so there shall be a general resurrection 
 from the dead. 
 
 Q. How shall the quick appear ? 
 
 A. Such as then remain alive shall be changed in the 
 twinkling of an eye ; which shall be to them instead of death. 
 
 Q. What sentence shall Christ pronounce upon the righteous 1 
 
 A. Come, ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world. 
 
 Q. What sentence shall he pronounce upon the wicked ? 
 A. Depart from me, ye cursed, into everlasting fire, which is 
 prepared for the devil and his angels. 
 
 Q. What shall follow this ? 
 
 A. Christ shall deliver up the kingdom to his Father, and 
 God shall be all in all. 
 

 THE 
 
 PARLIAMENTS 
 
 RULES AND 
 
 DI RECTIONS 
 
 concerning 
 
 SacrUmentall knowledge : 
 
 Contained in an Ordinance of the 
 
 Lords and Commons of the 20th 
 
 of October 1645. 
 
 Drawn into Questions and Answers : 
 
 (which Answers in the bigger Character are 
 
 the Ordinance it self in the words of it.) 
 
 With an Addition of Scripture- 
 proofs : and some brief Directions 
 
 for Self-EXAMINATION. 
 
 By Robert Austin, D.D. 
 
 For the use of the place where he 
 
 himself is Pastour ; and the benefit 
 
 of such other people, as stand in 
 
 need of the like help. 
 
 LONDON, 
 
 Printed by /. M. for John Bellamie, and are to be 
 
 sold at his shop, at the three golden Lyons 
 
 w^tx \kit Royall Exchange. 1647. 
 
RULES AND DIRECTIONS 
 
 Concerning Suspension from the Sacrament of the 
 Lord's Supper in Cases of Ignorance. 
 
 All such persons who shalbe admitted to the Sacrament of the Lord's 
 Supper ought to know : — 
 
 1. Of one God in Three Persons. 
 
 That there is a God, that there is but one ever-living and true God, 
 Maker of Heaven and Earth, and Governor of all things ; That this only- 
 true God, is the God whom we worship ; That this God is but one, yet 
 three distinct Persons, the Father, Son, and Holy Ghost, all equally God ; 
 
 2. Of Man's Creation and Fall. 
 
 That God created man after his own image, in knowledge, righteous- 
 ness, and true holiness ; That by one man sin entred into the World, and 
 death by sin, and so death passed upon all men, for that all have sinned ; 
 That thereby they are all dead in trespasses and sins, and are by nature 
 the children of v/rath, and so lyable to eternal death, the wages of every 
 sin ; 
 
 3. Of Christ [the Mediator]. 
 
 That there is but one Mediator between God and man, the man Christ 
 Jesus, who is also over all, God blessed for ever, neither is there salvation 
 in any other ; That he was conceived by the Holy Ghost, and born of the 
 Virgin Mary ; That he dyed upon the Cross to save his people from their 
 sins ; That he rose again upon the third day from the dead, ascended into 
 Heaven, sits at the right hand of God, and makes continual intercession 
 for us, of whose fulness wee receive all grace necessary to salvation ; 
 
 4. Of Faith, Repentance, and Holy Life. 
 
 That Christ and his benefits are applyed only by Faith ; That faith is 
 the gift of God, and that we have it not of our selves, but it is wrought 
 in us by the Word and Spirit of God. That faith is that grace whereby 
 we beleeve and trust in Christ for remission of sins and life everlasting, 
 according to the promise of the Gospel, that whosoever beleeves not on 
 the Son of God, shal not see life, but shal perish eternally. That all 
 they, who truly repent of their sins, do see them, sorrow for them, and 
 turn from them to the Lord, and that except men repent they shall surely 
 perish. That a godly life is conscionably ordered according to the Word 
 of God, in Holiness and Righteousness, without which no man shal see 
 God. 
 
154 THE parliaiment's rules and 
 
 5. Of the Sacraments. 
 
 That the Sacraments are seals of the Covenant of Grace in the blood of 
 Christ ; That the Sacraments of the New Testament are Baptisme and the 
 Lord's Supper ; That the outward elements in the Lord's Supper are 
 Bread and Wine, and do signifie the Body and Blood of Christ Crucified, 
 which the worthy Receiver by Faith doth partake of in this Sacrament, 
 which Christ hath likewise Ordained for the remembrance of his death ; 
 That whosoever eats and drinks unworthily is guilty of the Body and 
 Blood of the Lord, and therefore that every one is to examine himself 
 lest he eat and drink judgement to himself, not discerning the Lord's 
 Body. 
 
 6. Of the Souls and Bodies of Men after Death. 
 
 That the Souls of the faithful after death do immediately live with 
 Christ in Blessedness, and that the Souls of the wicked do immediately 
 go into Hel torments. That there shal be a Resurrection of the bodies 
 both of the just and unjust at the last Day, at which time all shal 
 appear before the Judgement Seat of Christ, to receive according to what 
 they have done in the body, whether it be good or evil ; And that the 
 righteous shal go into life eternal, and the wicked into everlasting 
 punishment. 
 
 And it is further Ordained by the Lords and Commons, That those 
 who have a competent measure of understanding concerning the matters 
 contained in these Articles shal not be kept back from the Sacrament of 
 the Lord's Supper for Ignorance;, And that the examination and Judg- 
 ment of such persons as shall for their ignorance of the aforesaid points 
 of Religion not be admitted to the Sacrament of the Lord's Supper, is to 
 be in the power of the Eldership of every Congregation. 
 
 THE PARLIAMENT'S RULES AND 
 DIRECTIONS 
 
 CONCERNING SACRAMENTALL KNOWLEDGE 
 
 Draw7i into Questions and Answers^ with an Additio7i of Scripture 
 Proofs, and some Brief e Directio7is for Self-exa7ni?tation. 
 
 I.— Of One God in Three Persons, there is a God ? A. Yes, and I 
 
 know there is, Acts xvii. 28 ; Rom. i. 
 Q. Whether do you beleeve that 19, 20, 21. 
 
DIRECTIONS FOR COMIMUNICANTS. 
 
 155 
 
 Q. How many Gods do you be- 
 leeve there are? A. Onely one 
 ever-living and true God, 1 Cor. 
 viii. 4 ; 2 Tim. vi. 17 ; Jer. x. 10. 
 
 Q. Is not the Father God, the 
 Son God, the Holy Ghost God? 
 A. Yes. 
 
 Q. How then do you saj', that 
 there is but one God? A. There is 
 but one God in respect of divine 
 ess^ence ; yet there are three distinct 
 persons all equally God, Matt. 
 xxviii. 19 ; 1 John v. 7. 
 
 Q. "Who is this one everliving 
 true God ? A. The maker of heaven 
 and earth, and governour of all 
 things, whom alone I do worship. 
 Jonah i. 9. 
 
 II,— Of Man's Creation and Fall. 
 
 Q. Did this God create man holy 
 or sinful? A. God created man 
 holy ; after his own image in 
 righteousness and true holiness, 
 Eccle. vii. 31 ; Col. iii. 10. 
 
 Q. How came all men then to be 
 sinfull? A. By one man [Adani] sin 
 entred into the world, and death 
 by sin, in whom all have sinned, as 
 being all in his loynes, Rom. v. 12. 
 
 Q. What follows from hence? 
 A. That hy means of Adam's sin and 
 the corruption we draw from him, all 
 men are dead in trespasses and sins, 
 and are by nature the children of 
 wrath, and so lyable to eternall 
 death, Rom. v. 15 ; Eph. ii. 1. 
 
 III.— Of Christ [the Mediator.] 
 
 Q. How then do you hope to be 
 saved? A. By the onely mediation 
 of Jesus Christ, Acts xv. 11. 
 
 Q. Are there no more Mediatours 
 then one? -4. No; but one Medi- 
 atour between God and man, the Man 
 Christ Jesus, who is over all God 
 blessed for ever ; neither is there 
 salvation in any other, 1 Tim. ii. 5 ; 
 Rom. ix. 5 ; Act. iv. 12. 
 
 Q. What is Christ? A. He is 
 both the eternall a Son of God, and 
 the Son of Man,b and as man he was 
 conceived of the Holy Ghost,c born 
 of the Virgin Mary,^ who also dyed 
 upon the crosse, to save his people 
 from their sins ; and rose again ^ the 
 third day from the dead, ascended 
 into heaven, f and now sitteth at the 
 right hand of God and makes inter- 
 cession for us,g of whose fulnesse we 
 receive all grace necessary to Salva- 
 tion ; ""Rom. i. 3, 4; ^ Matt. i. 8; 
 ^Matt. i. 25; ^Gal. iii. 13; ^ LuTc. 
 xxiv. 21; ^Rev. viii. 3, 4; sJoh. i. 16. 
 
 Q. Shall all men be saved by 
 Christ? ^. No; onehj they who are 
 true and living members of his body, 
 for Christ is the Saviour onely of his 
 own body, Eph. v. 23. 
 
 IV.— Of Faith, Repentance, Holy 
 Life. 
 
 Q. How do men come to be living 
 members of Christ's body ? A. Onely 
 by faith whereby we become ingrafted 
 into him, Gal. ii. 20; Johnny. 5. 
 
 Q. Have we faith of our selves ? 
 A. No, it is the gift a of God and 
 wrought in us ^ by his Word and 
 Spirit. ^Eph. ii. 8 ; ^ Joh. vi. 44, 45. 
 
 Q. What is faith ? ^. It is that 
 grace whereby we beleeve, and trust 
 in Christ for remission of sins, and 
 life everlasting, according to the 
 promise of the gospell, Joh. iii. 16 ; 
 Act. xvi. 31. 
 
156 
 
 THE PARLIA3IENT S RULES AND 
 
 Q. Shall none then be saved, but 
 those that thus beleeve in Christ ? 
 A. No ; whosoever beleeves not in 
 the Son of God shall not see life, but 
 shall perish everlastingly^ Joli. iii. 
 18, 36. 
 
 Q. How may we know whether 
 we have this true faith? A. By 
 our repentance and godly life. Act. 
 iii. 19 ; Qal. v. 6. 
 
 Q. What is repentance? A. It 
 is a seeing of our sins, and sorrowing 
 for them, and turning from them to 
 God, Act. iii. 19. 
 
 Q. Is this repentance necessary to 
 salvation ? A. Yes, for except men 
 repent they shall surely perish, Li(ke 
 xiii. 3. 
 
 Q. What is a godly life ? A. K 
 life conscionably ordered according 
 to the Word of God, in holiness and 
 righteousnesse, Psal. cxix. 9 ; Luke 
 i. 75. 
 
 Q. Is a godly life also necessary 
 to Salvation ? A. Yes, for without 
 holiness and righteousness no man 
 shall see God, Heh. xii. 14. 
 
 v.— Of the Sacraments. 
 
 Q. You said a little before that 
 faith is wrought in us by God's Word 
 and Spirit. To what end then serve 
 the Sacraments ? A. The Sacra- 
 ments are seals of the Covenant of 
 grace made in the blood of Christ ; 
 namely, that in him and by him we 
 should be blessed, Rom. iv. 11 ; 
 Gen. xxii. 17, 18. 
 
 Q. How many Sacraments are 
 there in the New Testament? A. 
 Two ; Baptism and the Supper of 
 the Lord. 
 
 Q. What is the outward Element 
 in Baptism ? A . Water, wherein 
 
 the party Baptised is dipped or 
 sprinckled in the name of the Father, 
 Son, and Holy Ghost, Mat. xx. 19. 
 
 Q. What doth the washing of the 
 water signitie? A. The washing 
 away of our sins in the blood of 
 Christ, Act. xxii. 16. 
 
 Q. What are the outward Ele- 
 ments in the Lord's Supper? A. 
 Bread and wine. 
 
 Q. What do these signifie ? A. 
 The body and blood of Christ cruci- 
 fied, which the worthy receiver by 
 faith doth partake of in this Sacra- 
 ment, 1 Cor. xi. 24, 25. 
 
 Q. Why did Christ ordain this 
 Sacrament ? A. One main end was 
 for the remembrance of his death 
 (1 Cor. xi. 24, 25), that is, that we 
 might remember what he hath done 
 for us, and [what] we again owe to 
 him by way of thankfulness, even all 
 love, and obedience unto the death 
 (2 Cor. V. 15) ; a second was, that 
 by feeding on Christ's body and 
 blood, we might thereby be enabled 
 to dye to sin and live to God, Rom. 
 vi. 11. 
 
 Q. What is the danger of un- 
 worthy receiving ? A. 1. They are 
 guilty of a haiiious sin, namely, of 
 prophaning the body and blood of 
 Christ. 2. They eate and drink 
 judgement to themselves, that is to 
 say, the cause of many judgements, 
 as not discerning the Lord's body, 
 1 Cor. xi. 27 and" 2 9. 
 
 Q. What is the way to come 
 worthily ? A. To examine our 
 selves before we come, 1 Cor. xi. 28. 
 
 VL— Of the Souls and Bodies of 
 Men after Death. 
 
 Q. What becomes of the souls of 
 men after death ? A. The souls of 
 
DIRECTIONS FOR COMMUNICANTS. 
 
 157 
 
 the faithful! ^ immediately live with 
 Christ in blessednesse, and the souls 
 of the wicked ^ immediately go into 
 hell torments : ^ PhU. i. 23 ; ^ j^^^jce 
 xvi. 93. 
 
 Q. Whether shall men's bodies 
 rise again? A. Yes, both of just 
 and unjust at the day of judgement,^ 
 
 at which time all shall appear before 
 the j udgement seat of Christ, to receive 
 according to what they have done in 
 the body, whether it.be good or evil,^ 
 and the righteous shall go into life 
 eternall, and the wicked into ever- 
 lasting punishment. ^2 Cor. v. 10; 
 ^Matt. XXV. 16, 34, 41. 
 
 Directions for the Examination of onr selves before we come 
 to the Lord's Supper^ added by the Aicthor. 
 
 voke our dul appetite to these 
 heavenly dainties. 4, Of our love, 
 which is as the heat of the stomack 
 to digest Christ and to convey him 
 into all his members. 5. Of our 
 reverence and godly fear of that 
 divine majesty before whom we 
 come and of the heavenly instruc- 
 tions we come about. 6. Of our 
 thankfulnesse to the master of the 
 feast, who hath made us thus a feast 
 of the flesh and blood of his own 
 and only Son. 
 
 Q. Wherein consists this exami- 
 nation of our selves concerning 
 these? A. According to the Scrip- 
 ture's manner of speaking (which 
 under words of knowledge compre- 
 hends affections and practice sutable) 
 it consists in three things. 1. In 
 an impartial search whether we have 
 these graces of which is made up 
 our wedding garment ; which is a 
 vesture of gold wrought about with 
 divers colours, Ps. xlv. 10, that is 
 to say, the garment of faith inter- 
 woven with divers other graces, 
 1 Pet i. 7; Col. iii. 12, 13, 14. 2. 
 If we find we have those graces, 
 then the second thing is to prepare 
 our selves ; that is to say, to stir 
 them up, and put them on as the 
 bride her ornaments against our 
 
 Q. You said even now that we 
 must examine our selves before we 
 come to God's table ; tell me, how 
 must we examine our selves ? A. The 
 word [examine] in the Original! 
 signifies to prove and try as the 
 gold-smith doth his gold, which he 
 doth, we know, two wayes. 1. By 
 his touchstone, whether it be true 
 or counterfeit. 2, By the ballance, 
 whether it be weight, or how much 
 too light. So must we try our selves 
 by the touchstone and ballance of 
 God's Word. 1. Whether we be 
 Christians («) only in name, [h) or in 
 deed, and in truth. 2. If in truth, 
 then how we come short of what we 
 should be. (a) Rev. iii. 1 ; (6) 2 Cor. 
 xiii. 5. More plainly, we must ex- 
 amine our selves, 1. concerning our 
 graces, and 2. concerning our sins. 
 
 Q. Of what graces must we 
 examine our selves? A. More 
 especially of those which more im- 
 mediatly concern our coming to 
 God's Table, as, 1. Of our know- 
 ledge, which is the eye of the soul 
 to discern what we eat. 2. Of our 
 faith, which is as the hand of the 
 soul to receive Christ and all his 
 merits as the chief nourishment of our 
 souls. 3. Of our repentance, which 
 is as a sallet of sowre herbs to pro- 
 
158 
 
 DIRECTIONS FOR COMMUNICANTS. 
 
 coming ; for it is not the bare hav- 
 ing, but the having on our wedding 
 garment that makes us welcome 
 guests, Mat. xxii. 12 ; it is not the 
 bare having of grace, but the pre- 
 sent exercise thereof that makes us 
 worthy receivers. The Corinthians 
 had all graces, 1 Cor. i. 4, 5, 7, but 
 (a) because thej'- came not in the 
 exercise of them (as of their love 
 and godly fear) they were judged of 
 God as unworthy receivers, as not 
 discerning the Lord's body ; we must 
 therefore quicken and revive our 
 graces, before we come, and so put 
 on our wedding garment, (a) 1 Cor. 
 xi. 18, 21, 29. 3. If we fear we have 
 not these graces, then the third and 
 last thing is to bewail our wants and 
 to fly unto God and to beg them of 
 bim by hearty prayers, James i. 5. 
 And finding our selves thus groaning 
 under the sense of our wants, and 
 hungring and thirsting after God's 
 grace, we may boldly come ; for 
 Christ (c) calls all such to come, and 
 promises [d) they shall be filled, 
 (c) Mat. xi. 28 ; {d) Mat. v. 6. 
 
 Q. You said we must also examine 
 our selves concerning our sins ; of 
 what sins' especially must we ex- 
 amine our selves? A. 1. Of scan- 
 dalous sins whereby we have not 
 only offended God, and wounded our 
 own souls, but also scandalized our 
 brother ; that is to say, grieved the 
 stronger, and occasioned the weaker 
 to sin by our example. 2. Of our 
 wilful defects and decays in grace ; 
 arising either from our neglect of the 
 means, or not using them so fre- 
 quently and conscionably as we 
 ought, or not approving the occasions 
 of grace and our former experience 
 attained unto. 
 
 Q. Wherein consists this examina- 
 tion of our sins? A. According to 
 the former use of the Word it con- 
 sists, 1. In a careful and faithful 
 searching out our sins with all their 
 aggravations, as with how high a 
 hand we have offended ; against 
 what light we have sinned; what 
 offence to God and man we have in- 
 curred ; and what wounds have fol- 
 lowed on our own souls thereby. 2. 
 In a diligent enquiry, how we stand 
 affected to our sins ? As, 1 . Whether 
 we judge our selves for them 
 and grieve especially that we have 
 offended God, grieved his good spirit, 
 scandalized our brethren, and 
 wounded our own souls. 2. Whether 
 we earnestly desire to be freed, not 
 only from the punishment, but also 
 from the power of sin, and to be re- 
 conciled unto God. 3. Whether to 
 this end, we fly imto Christ, that he 
 ma3y' thus save us from our sins, and 
 make our peace with God. 4. 
 Whether we resolve fully with our 
 selves to leave, by God's grace, our 
 sins for the time to come, and to 
 lead new lives ; and to this end, to 
 use all means appointed by God, and 
 to use them frequently, and con- 
 scionably as we ought, and to im- 
 prove all holy opportunities. And 
 they again who find it thus with 
 them they may come with comfort ; 
 but as for those who are neither 
 troubled with the want of God's 
 grace, nor with the burden of their 
 sins, and coming to God's Table, have 
 no sense of what they come about ; 
 nor prepare their hearts to seek the 
 Lord (2 Chron. xxx. 18, 19), such can- 
 not be but unworthy receivers : and 
 so eat judgement to themselves as 
 not discerning the Lord's body. 
 
Part II. 
 R U T H E R F U R D'S 
 
 AND 
 
 OTHER SCOTTISH CATECHISMS. 
 
ANE CATACHISME 
 
 CONTEINING 
 
 THE SOUME* OF CHRISTIAN 
 RELIGION, 
 
 By Mr. SAMUELL RUTHERFURD. 
 
 THE FIRST PART CONCERNING FAITH. 
 
 Cap. I.— Of ye Word of God. 
 
 1. Contro- 
 versie. Quhat 
 buikis ar 
 canonicall. 
 
 2. Contro- 
 versie. Anent 
 the perfection 
 of Godis word 
 denyed by 
 Papists. 
 
 Quhat is the way to lif mternall ? 
 Answere. To know God and him quhom he hes 
 sent, Jesus Christ. — Joh. xvii. 3. 
 
 Q. Quherein sfandeth this knowledge ? 
 A. In faith and good works, that ar the fruits 
 of faith.— Tit. i. 16 ; 1 Tim. i. 5 ; Psal. xxxvii. 3. 
 
 Q. Quher may wee learne the dodreyne of faith ? 
 
 A. In Godis wisdome (1 Cor. ii. 6) in the Old 
 and New Testament, conteining all things to mak 
 us wise to salvatione. — 2 Tim: iii. 16. 
 
 Q. Then this Word of God is a perflt rule of faith 
 and manners ? 
 
 A. Yea, it is so perfite that they are under a 
 curse that addeth to it or taketh from it. — Ps. xix. 
 7; 2 Tim. iii. 16; Luk. xvi. 29; Joh. xx. 31; 
 1 Cor. ii. 6 ; Rev. xxii. 19 ; Deut. xii. 31 ; 
 Prov. XXX. 6. 
 
162 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 3. Contro- 
 versie. Quho 
 should expou 
 the Word, 
 
 4. Contro- 
 versie. Anent 
 the per- 
 spicuitie of 
 Godis Word. 
 
 5. Contro- 
 versie. Uf the 
 authoritie of 
 the Word and 
 the edition. 
 
 6. Contro- 
 versie. If 
 laymen may 
 read the Word. 
 
 * i.e. by guess 
 or at random. 
 
 t i.e. laid in 
 pledge. 
 
 Q. Quho should expone the Word ? 
 
 A. It is playne, and a light to those quho hes 
 eyes (Psal. cxix. 105 ; 2 Pet. i. 19 ; Deut. xxx. 11), 
 and in materis needfull to salvatione it expones 
 itself and those that hes the Spirit of God (2 Cor. 
 ii. 11 ; Psa. xxv. 9, 12 ; Joh. vii. 12) should expone 
 the Word by the light of the Word. 
 
 Q. For quhat cause should wee believe the Word to be 
 the Word of God ? 
 
 A. Not because men or the kirk sayeth it, but 
 because God quho can not lie sayeth it. — Joh. v. 
 33, 34, 35; Math. xvi. 17. 
 
 Q, Hes all men place to read the Word ? 
 
 A. All, both learned and unlearned (Joh. v. 39) 
 should search the Scriptures (Col. iv. 1 6 ; 1 Thess. 
 V. 21 ; Deut. vi. 6, 7, 8), and try the spirits and the 
 Word preached, and not receive it be ges * (1 Joh. 
 iv. 1 ; Actis xvii. 11). 
 
 Cap. 2.— Of the Godhead and the blissed Treinitie. 
 
 Q. Quhat is the cheif purpose of the Word of God ? 
 
 A, To teach us quhat God is in himself, and his 
 holie nature, and quhat he is in his workis towards 
 us. 
 
 Q. Quhat is God in his nature ? 
 
 A. Jehovah having lif and being of himself, and 
 infinite and incomprehensible in all his properties, 
 one God (1 Cor. viii. 6; Deut. vi. 4; Deut. xxxii. 39)- 
 in nature ; and three in persones, the Father, Sone, 
 and ane holie Spirit (Math. iii. 16, 17; 2 Cor. 
 xiii. 4 ; 1 John v. 7). 
 
 Q. Quhat learne yee of this that there ar three per- 
 sones Iieir ? 
 
 A. That our salvatione is sure, because thre 
 witnesses in heaven hes said that our lif is em- 
 paundedf in Christ's hand. — 1 Joh. v. 11. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 163 
 
 Controversie 
 with Anni- 
 nians quho 
 say his decrees 
 of things con- 
 tingent are 
 conditional!. 
 Arm. resp. ad 
 Art. 7. 
 
 Controversie 
 with Armi- 
 nians and 
 Jesuits 
 quether 
 foreseene 
 works, fore- 
 seene faith, or 
 unbelief be 
 the cause or 
 condition 
 moving God 
 to elect some, 
 and to reject 
 or passe by 
 others. 
 
 Cap. 3.— Of Godis Dfxree. 
 
 Q. Quhcit is God towards us as his creatures ? 
 
 A. Our king and the sovereigne lord of all. 
 
 Q, Quiver ein standeth his kinglie poiver ? 
 
 A. In his free and absolute decree, q^'by in liis 
 wisdome he hes appoynted all things in the "world 
 and bringeth all to passe in his owne tyme. 
 
 Q. Quhat ar the properties of his decrees ? 
 
 A. They are seternall (Ephe. i. 4 ; Rom. xi. 34 ; 
 Eph. iii. 11), unchangeable (Job xxxiii. 13; Isai. 
 xiv. 24; Psal. xxxiii. 10, 11), and righteous (Rom. 
 ix. 14). 
 
 Q. Bot if God have decreed all things unchangeaUie 
 then wee have not free will to doe or nut to doe quhat ice 
 doe? 
 
 j A. Yea, all the actiones of freewill ar concluded 
 and appoynted unchangeablie in Godis mynd q'*as 
 men in tyme worketh freelie. — Eph. iii. 10; Isai. 
 xiv. 27; Act. xxvii. 20 . . . 31. 
 
 Cap. 4.— Of Predestination. 
 
 Q. Quhat decrees hes God concerning rnanhjnd ? 
 
 A. Two, the decrees of electione and reprobatione. 
 
 Q. Quluit is Godis decree of electione ? 
 
 A. It is the Lordis free appoyntment setting 
 some men apairt for glorie (Eph. i. 5, 6; Joh. xvii. 6), 
 and making them his sones in Christ (Ephes. i. 5 ; 
 2 Thess. ii. 13), for the praise of his glorie (Eph. i, 6). 
 
 Q. Quhat is the decree of reprobatione .? 
 
 A. It is Godis free appoyntment q^'by he decreeth 
 to pass by some and to leave them to the hardness 
 of their owne heart. — Jude 4; 1 Peter ii. 8 ; 1 Thess. 
 V. 8 ; Rom. ix. 22; 2 Peter ii. 12. 
 
 Q. Quhcd riioveth God to make this difference ? 
 A. Nether good nor evill in man (Rom. ix. 11), 
 but onlie the good pleasure of his will. 
 
164 
 
 THE SOUME OT CHRISTIAN RELIGION. 
 
 Controversie 
 with Papists 
 if there be ane 
 house or place 
 for senilis 
 after this lif, 
 ether purga- 
 torie, lirnbus 
 patrum or 
 limhus infan- 
 tum after this 
 lif. 
 
 Cap. 5,— Of the Creation. 
 
 Q. How hringeth God his decrees to passe ? 
 
 A. By three works — the creatione, the govern- 
 ment of the world, and the redemptione of lost 
 mankynd. 
 
 Q. Quho created the world ? 
 
 A. God by his sone Christ (Coloss. i. 1 6) and the 
 holie Speirit (Gen. i. 2). 
 
 Q. Quherof maid God all things .? 
 
 A. Of nothing. — Heb. xi. 3. 
 
 Q. Quhat learne wee of that 1 
 
 A. They are foolish that glorieth of nobilitie, 
 because nothing is the noble blood and old house 
 that we are come of. 
 
 Q. For quhat end maid God all thingls ^ 
 A. For his owne glorie. — Prov. xvi. 4; Rom. 
 xi. 36; Eev. iv. 11. 
 
 Cap. 6. — Of Man. 
 
 Q. Quhen was man maid .? 
 
 A. In the last of the six dayes. 
 
 Q. Quhy so .? 
 
 A. To teach us to trust in God for all wee neid, 
 quho furnished the house of heaven and earth for 
 us ere wee was maid. 
 
 Q. Quherof is man maid ? 
 
 A. His bodie is made of earth to teach clay not 
 to be proud, and his soull of a heavenlie substance 
 to teach him not to seek clay for his portione, as 
 many bastard soules doe, bot to seek God. — Acts 
 xii. 23 ; Psal. xxxix. 5 ; Isai. xl. 6. 
 
 Q. Can the soul die ? 
 
 A. No, bot quhen the bodies goeth to the earth 
 some ar caried up to paradise, otheris thrust into 
 hell.— Luk. xvi. 19, etc.; Rev. vi. 9, 10. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 165 
 
 *i.e. matched 
 or associated. 
 
 Q. Q^of tvas the women maid ? 
 
 A. Of ane ribbe of the manes side, to teach us 
 that God hes marrowed* man and woman togidder 
 as helpis one to another. 
 
 Q. Quhaf ar wee taught by this that the soull cannot 
 die? 
 
 A. Seeing the soull must flit'l' it wer wisdome for 
 us to seek a lodging to it in heaven. — Luk. xvi. 
 1, 2, etc. 
 
 Q. Quhat is the princi^all pairt of this soull ? 
 
 A. The conscience. 
 
 Q. Quhat is the conscience ? 
 
 A. It is the judging pairt of the soull under God, 
 teaching and counselling good and comforting us 
 quhen we doe it (1 Joh. iii. 20; Job xvi. 19, 20; 
 Joh. xvii. 1), and forbidding ill and tormenting us 
 after wee have committed ill (Gen. iii. 8; iv. 13). 
 
 Q. Quhat ar the lights that directeth conscience 2 
 
 A. The law of nature in manes heart and the 
 
 light of the Word ar the two candles that God hes 
 
 lighted to lett it see to walk. 
 
 Q. Quhat ar the prosper works of conscience 2 
 
 A. It works ether upon the law as ane litle God, 
 
 or upon our deeds as a witnes, or it applyeth the 
 
 law to our deeds as a judge. 
 
 Q. Quhat ar the works of conscience upon the law ? 
 
 A. In so farr as it knoweth the law it bindeth us 
 to obedience with a knot that nether king nor kirk 
 can loose (Rom. i. 14 ; Rom. vi. 16; Acts xx. 22 ; 
 1 Cor. ix. 16), and urgeth us to obey (Jer. xx. 9). 
 
 Q. Quhat of the erring conscience .? 
 
 A. It bindeth so that he sinneth quho doth any 
 thing against a conscience howbeit erring, because 
 conscience is Godis depute, and he that striketh a 
 private man, believing him to be the king, is esteemed 
 a striker of the king, and therfor he (that) doeth 
 
166 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 acquits. 
 
 + Perhaps 
 Ijurning heat, 
 misery, 
 torment. 
 
 against ane erring conscience sinneth formaliter et 
 interp-etative quamvis non materialiter, for the thing 
 he doeth is good, but he sinnis in modo. 
 
 Q. What ar the workis of conscience as a tvitnes of 
 our deeds ? 
 
 A. It is as a watch doog in the soull that heireth 
 the noyse of theifes feet, and as the eye that seeth 
 quhat the hand doeth. — Psal. 1. 22 ; cxix. 59 ; Hag. 
 i. 5 ; Jer. v. 24 ; 2 Cor. xiii. 5. 
 
 •Q. Quhat ar the fauliis of conscience heere ? 
 
 A. Oftin it is blind and dead (Isai. xliv. 18 ; Eccl. 
 iv. 8) through presumption (Rev. iii. 17) and want 
 of Goddis fear. 
 
 Q. Quhat ar the workis of conscience in so farr as it 
 apylieth the laiv to our workis ? 
 
 A. It aquitis* us and approveth us quhen wee doe 
 weel (Rom. ii. 15 ; Job xvi. 19, 20 ; Psal. vii. 4, 5 ; 
 Job xxix. 13, 14; Job xxxi.) from the q^^ commeth 
 a feast of joy in the soul (Prov. xv. 15; 2 Cor. i. 12), 
 and boldnes (Prov. x. 9 ; Prov. xxviii. 1), and ac- 
 cuseth and condemneth quhen wee doe evill (2 Sam. 
 xxiv. 10 ; Math, xxvii. 3 ; Gen. xlii. 21, 22), and 
 from this commeth despair (Heb. x. 27), fear (Gen. 
 iii. 1 ; Prov. xxviii, 1 ; Rev. vi. 1 6), shame (Gen, 
 V. 7 ; Rom. vi. 21), sadnes (1 Sam. xxv. 31 ; Actis 
 ii. 37), and brunt f of mynde (Isa. Ixvi. 24). 
 
 Q. Quhat ar the faultis of the conscience as a judge ? 
 
 A. Oftin it maketh men think the way to hell is 
 the right way (Prov. xxi. 2; Ps. 1. 21 ; Zacha. xi. 5), 
 and turneth a dumb dogge, that barketh not at the 
 commyng of the theefe. 
 
 Q. Quhat ar the causes of those faultis in conscience ? 
 
 A. Ignorance of God (Psal. xiv. 1), and the loud 
 crying of affectiones sent out to woo a wiff to 
 Sathan, casting ane uncouth sound in the eares, and 
 mist in the eyes of conscience. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 167 
 
 Q. How many sortis of consciences are tJw ? 
 
 A. Many and sundrie, good or evill, weak or 
 strong, dead or living, etc. 
 
 Q. Quhat is the use of the doctrine of conscience ? 
 
 A. Seeing wee carie our judge with us in our 
 breist q^ wee tack * ether to heaven or hell with us, 
 and cannot putt on or off our conscience as wee doe 
 our garments, wee should feare to sinne before our 
 conscience and reverence ourself. 
 
 Cap. 7.— Of Man's Estait before his Fall. 
 
 Q. Quhat was mans estait hefor he fell ? 
 
 A. His bodie was free of seeknesf and death, and 
 his souU indued with Godis image in righteousness 
 and holiness. — Gen. i. 27; Eccl. vii. 29; Eph. iv. 24. 
 
 Q. Quhat els ? 
 
 A. He was maid with his face to look to heaven 
 to teach him to follow his look, and condemn those 
 whose face looks up to heaven and their soull down 
 to clay. 
 
 Q. Quhat was the perfectione of the whole man ? 
 
 A. He was able to doe Godis will, in favoui' with 
 his maker and lord of the world. 
 
 Cap. 8.— Of the Angells. 
 
 Q. Quhat otJier excellent creatures maid God hesid 
 man 2 
 
 A. The angells. 
 
 Q. Quhat ar the angells ? 
 
 A. Understanding spirits created of God holie 
 and happy. 
 
 Q. How many soHts of angells he ther ? 
 
 A. Two, good and elect; evill and reprobat. 
 
168 
 
 THE SOTJME OF CHRISTIAN RELIGION. 
 
 t i.e. chained. 
 
 t Chap. 
 
 i.e. while. 
 
 Q. Quhat is the sort of the good angellis ? 
 
 A. They excell in wisdome (2 Sam. xiv. 20), 
 power (1 Thess. i. 7; Psal. ciii. 20; 2 Kings xix. 39), 
 and glorie (Luk. ix. 26; Actis vi. 15 ; Dan. x. 5, 6), 
 and abideth in heaven beholding Godis face (Math, 
 xviii. 10), except they be sent down by God to the 
 earth. 
 
 Q. Quhat is their office ? 
 
 A. They are Godis guard or messengers sent his 
 erandis, and as nources * and pedagoges waiteth upon 
 the elect. 
 
 Q. Quhat ar the evill angells ? 
 
 A. Spirits created of God, that fell from God by 
 sinne. — Jude 6. 
 
 Q. Quhat is their estait now ? 
 
 A. God hes them now cheingzeedt by his pouer 
 as evill doers keepid to a great court, except when 
 he letteth them loose to torment the wicked and 
 try the godlie.— Job ii. 2 ; 1 Pet. v. 8 ; Eph. vi. 12. 
 
 Chap, 
 
 -Of Godis Providence. 
 
 Q. Quhat is the second work (fhy God hringeth his 
 decrees to ]pass ? 
 
 A. By the work of his providence and govern- 
 ment of the world. 
 
 Q. Quhat ar the speciall works of God's providence ? 
 
 A. Three, first he beareth up all things in his 
 armes els they wold turne to nothing. — Acts xvii. 
 28 ; Col. i. 17 j Heb. i. 3 ; Psal. civ. 29. 
 
 Q. Quhat learne zou of this ? 
 
 A. They are unthankful that sinnes against God 
 in his verie armes lik cursed childrene that strikis 
 the mother's face evin q^^§ as shee hes them in hir 
 armes. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 169 
 
 Of chaunce, 
 see Prov. xvi. 
 33 ; Exod. 
 xxi. 13 ; 
 1 Kings xxii. 
 34. 
 
 Controv. 
 with Armin. 
 qhether or no 
 God deter- 
 mineth and 
 applyeth by a 
 previous 
 motion all 
 second causes, 
 and especially 
 free will, or 
 doth God onlie 
 with a joint 
 influence con- 
 voy them on 
 their work- 
 ing. — Job xii. 
 16, 17 ; 2 Sam. 
 xvii. 14 ; Gen. 
 xxxix. 21 ; 
 Isai. iv. 16. 
 
 Contro. with 
 Armin. anent 
 God's decree- 
 ing with sinne. 
 
 Q. Quhat is the second work ? 
 
 A. He setteth all things that worketh and moveth 
 to work, as the rider spurring his horse or the car- 
 penter that moveth his axe or saw q^"^ wold 
 move nor cut except he moved them. — Isai. x. 5, 
 Math. X. 29 
 i. 11: Job 
 
 not 
 
 ; Job xxxix. 5 ; Job xxxviii. 5 ; Eph. 
 xxxix. 25 ; xxvi. 
 
 7; Job xl. 9; Job 
 
 xxxviii. 35. 
 
 Q. Then nothing falls out by chance or fortune ? 
 
 A. Noe, not a hair from our head (Math. x. 29), 
 nor a sparrow falleth to the ground but by Godis 
 counsel, will, and power (Luk. xii. 6) ; good and evill, 
 favour and hatred (Amos iii. 6; Lam. iii. 37, 38; 
 Isai. xlv. 7 j Deut. xxxii. 42 ; Ezek. xiv. 20 ; Judg. 
 ii. 14 ; Acts iv. 28 ; Eev. xvii. 17), and all things els 
 ar from him. 
 
 Q. Bot is it not enough to say that God accompanies 
 all things in their working, and moves them, bot they set 
 themselves first to work ? 
 
 A. No, it is not enough, for God moveth evrie 
 creature, and also moves free will to all their works 
 (Prov. xxi. 1 ; Prov. xxix. 26 ; Exod. iii. 21, 22 ; 
 Prov. xvi. 7 ; Judg. ix. 2, 3 ; Isai. xxix. 14), for all 
 prayers to God that he wold move men to love and 
 favour us, and bow our will to feare his name wer 
 in vaine if God did suffer our will to begin to work, 
 and then cam in like a page to convoy it in working 
 onlie. 
 
 Q. Quhat learne we of this ? 
 
 A. That men in doing good or evill to us ar bot 
 staffes in God's hand, and it teacheth us to give 
 our wills over to be ruled by God that he may ride 
 upon them and spurr them forward to good. 
 
 Q. Quhat is the thrid work of providence ? 
 A. By his eternal wisdome and power he directeth 
 all things, evin sinne, to his owne glorie. — Gen. 1. 20. 
 
170 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Cont. with 
 Armin. , 
 Papists, 
 and pretendit 
 Lutherianes if 
 God by a naked 
 permissione 
 onlie hardens 
 men's heartis. 
 
 *i.e. stanj 
 or stung. 
 
 Q, May not the creatures he caried towards God's 
 glorie of their owne accord ? 
 
 A. Nay, they cannot doe that more then ane 
 shijjp can saill to the right harbour without ane 
 pilot, or ane armie of soldiers can keep rank with- 
 out ane commander. 
 
 Q. Hes God any hand in sinn ? 
 
 A. He suffereth men to sinne, and punisheth sinne 
 and directeth it to his owne glorie ; hot he nether 
 alloweth, loveth, nor commandeth sinne. 
 
 Q. Bot is not God the author of sinne quhen he 
 hardeneth men's hearts ? 
 
 A. Not at all, ffor God, as the ruler of the world 
 and judge, leiveth men to hardin their owne heart, 
 and so punisheth sinne by sinne (Psal. Ixxxi. 11, 12; 
 Rom. i. 24; 2 Thess. ii. 11, 12) as that no guilt 
 cleaveth to him. 
 
 Q. Doth God anything in hardening the heart hot 
 looheth on them and leiveth men to harden or not to 
 harden their owne heartis ? 
 
 A. Yea, he doth not onlie look on; bot his pro- 
 vidence worketh and moveth as a ruler and judge. 
 
 Q. How can God then hee free of sinne if he worketh 
 in sin ? 
 
 A. The Lord can touch a serpent and not be 
 stagned,* and as a good painter draweth blak lines 
 in the image to mak the quhyt appear more beautiful, 
 and the physitiane extracteth good oyle out of 
 poysonable hearbes, and the musitian makes the 
 mistuned harpe to send out a pleasant sound, evin 
 so God in the hardening of men's hart doth the 
 pairt of a judge justlie and holilie. 
 
 Q. Bot if there he a providence that rulleth all things 
 qiihy ar the wicked happie and rich in this lif and the 
 godlie in trouhle ? 
 
 A. The wicked are not happie, because God 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 171 
 
 makefch them stand upon a louse* stone, qu^*^ falling 
 they must fall, and their happines is hot a dreame 
 that doth quicklie turn to nothinge (Psal. Ixxiii. 
 18, 19, 20), and the godlie in troubles ar loved of 
 God, and ar nurtured as bairnes, and at lenth 
 enjoyes the inheritance; nether is it happines to 
 the oxe that it is fedde against the day of slaughter. 
 
 Cap. 8. — The Fall of Man. 
 
 Q. Qiihat is the most speciall work where providence 
 is seene ? 
 
 A. In that God suffered Adam to sinne, and did 
 therby tak occasion to send Christ in the world to 
 save sinners. 
 
 Q. Quhat is sinne ? 
 
 A. A breach of the law of God. — 1 Joh. iii. 4. 
 
 Q. How many evills leaveth sinne behind it after it is 
 committed ? 
 
 A. Ffour, 1, the offence of God (2 Sam. xi. 27 ; 
 Deut. xxix. 19, 20; Judg. ii. 13, U), called a 
 wearieing of God (Isai. i. 24; Isai. xliii. 24; Ezek, 
 vi. 9; Amos ii. 13); 2, the blott and defylling of 
 the soul (Mat. xv. 11, 12); 3, the guilt of sinne, 
 and 4, the punishment of sinne. 
 
 Q. Quhat is the guilt of sinne ? 
 
 A. It is the debt and obligatioun of sinn q'^by 
 the sinner lyeth under God's justice to be punished 
 as ane evill doer that is in the judges courtbook 
 under processe, and as the diverf quhose name 
 standeth in the bandif after he hes borrowed manie 
 sowmes of monie. — Gen. iv. 5 ; Job x. 8 ; 1 Cor. 
 XV. 1 7 ; Job XX. 1 1 . 
 
 Q. Quhat should wee learne of this ? 
 
 A. AYee should be lik wise debters that taketh 
 little on and taketh course with the debtis in due 
 tym. — Math. v. 25. 
 
172 
 
 THE SOmiE OF CHRISTIAN RELIGION. 
 
 .c. tempted. 
 
 Chap. 11. 
 
 Quhether con- 
 cupiscence 
 befor the con- 
 sent of the 
 will be a sinn. 
 Contr. with 
 Papists and 
 Arrainians. 
 
 Q. Quito sinned first ? 
 
 A. The devill, and he temped * Evah to eat of the 
 fruitt of the forbidden tree, and shee temped hir 
 husband Adam. 
 
 Q. Was God any cause of that sinne ? 
 
 A. No, the Lord maid man such a creature as 
 that he might, if he wold, have obeyed God. 
 
 Q. Can Sathan force us against our will to sinne ? 
 
 A. No, he tempteth us and knocketh at the door 
 without, bot our will and lust oppineth the doore. 
 Sathan is midwiffe that helpeth forward the birth, 
 bot our will and lust is father and mother to all 
 our sinnes. 
 
 Cap. g.— Of Sinn Originall and Actuall. 
 
 Q. Quhat pairt have wee in Adam's sinne ? 
 
 A. Because the covenant was mad with Adam 
 and with us all in his loynes, therefor wee ar guiltie 
 of his sinne, and for that cause ar depry ved of Godis 
 image, and inclined to all evill, and unable to any 
 good. 
 
 -Psal. li. 5 ; Job xiv. 4 ; Joh. iii. 6. 
 
 Q. Quhat is the fruitt of this sinne of our nature ? 
 
 A. Wee ar under Godis wraith in all evills that 
 befalleth us in this lif, and everlasting condemna- 
 tion and the fire of hell in the lif to come. 
 
 Q. Quhat is the greatest evill we ar under in this 
 lif? 
 
 A. Our dayly sinning against God. 
 
 Q. Can wee live and not sinne ? 
 
 A. No, for our concupiscence and the inclination 
 of our heart evin befor our will consent is sine 
 (Rom. vii. 5), because it rebells against the law of 
 God. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 173 
 
 Q. Bot in the regenerat this concupiscence cannot he 
 seene, for they ar washed from their sinus in Christ's 
 blood?— Rev. i. 6; 1 Pet. i. 18. 
 
 A. Concupiscence in the guilt and power of con- 
 demning is fullie takin away (Rom. viii. 1), because 
 God reckoneth it as satisfied for in Christ, bot in 
 the blot and root it remaineth in this lif. 
 
 Q. Hoto can that he ? 
 
 A. One lion bound in an yron chaine hath the 
 nature of a lion, howbeit then he cannot devoure. 
 Concupiscence is sinne in the regenerat, bot it can 
 not condemne them becaus Christ was both judged 
 and condemned for all our sinnes. 
 
 Q. Quhat sinnes should wee cheeflie he awar of ? 
 A, Reigneing and commanding sinnes and the 
 sinne against the holie Spirit. 
 
 Q. Quhat ar the toJcins of a reigning sinne ? 
 
 A. If men strive not against their lusts (Rom. 
 vii. 13), bot obey them with delit* and greedines 
 (Prov. ii. 14), and ar ledd more with the love of 
 sinne than the love of God. — Philip, iii. 19. 
 
 Q. Quhat is the sinne against the holie Ghost ? 
 
 A. It is a malitious and willfull sinning against 
 the treuth reveiled by the holie Spirit to the con- 
 science in dispightt of the spirit of grace. — Heb. 
 X. 26; Joh. V. 16. 
 
 Q. Quhat is the punishment of this sinne ? 
 
 A. It is plagued with a reprobat mynd, and a 
 heart that cannot repent, and is never pardoned. — 
 Mat. xii. 32; Mark iii. 29. 
 
 Cap. 10.— Of Free Will. 
 
 Q. Quhat hahilitie have wee be natur to Jcnow and 
 love God ? 
 
 A. Our mynd and conscience is blinded, for that 
 wee judge the things of God foolishnes (1 Cor. ii. 1 1 ; 
 
174 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * strength. 
 
 t i.e. into. 
 
 Homo natura- 
 liter diligit 
 Deum amore 
 concupi- 
 scentise non 
 amore ami- 
 citise. 
 
 Contr. with 
 Arm. if God 
 hes given uni- 
 versal! grace 
 to all men 
 qrby they may 
 all if they will 
 be saved. 
 
 Cent, with 
 Armin. if God 
 of his free and 
 absolnt will, 
 or'if for re- 
 spect to the 
 worth and 
 good use or 
 bad use of the 
 gifts of natur. 
 
 God sendeth 
 his gospell or 
 denieth it. 
 
 Mat. xvi. 23), and our will and afFectiones so corrupt 
 that wee cannot believe nor com to Christ except 
 the Father draw us. — Joh. vi. 44 ; Cant. i. 2. 
 
 Q. Ar wee able hy the strenth^ of our natur to do a 
 tvork that is truelie good befor God ? 
 
 A. Nay, wee cannot of ourselvis so much as think 
 a good thought. — 2 Cor. iii. 5 ; Joh. xv. 5 ; Mat. 
 vii. 17, 18. 
 
 Q. Quhat learne yee of this ? 
 
 A. That our honestie befor men will not save us, 
 for except wee bee borne againe wee cannot enter 
 int the kingdome of God. — Joh. iii. 3. 
 
 Q. Bot hes man no hioidedge of God by nature ? 
 
 A. He knoweth ther is a God, and that sinne is 
 forbiddin, bot this knowledge is weak and insufficient 
 to bring us to Christ. 
 
 Q. Doth not man hy natur love God ? 
 
 A. He loveth God by natur as a man his horse, 
 because it helpeth him in his jorney, bot he cannot 
 love God sinceeiiye and truelie, resting upon him as 
 his onlie hapines, nether can he love him as a man 
 doth his friend. 
 
 Q. Hes not all men grace given to them (fby they ar 
 able {if they toold doe their pairt) to goe forward to the 
 state of conversion to God in Christ ? 
 
 A. No, truelie, for the Scripture could not say we 
 ar dead in sinne, and that some cannot repent if all 
 had such grace. 
 
 Q. Quhat moveth God to send the gospell to some 
 natiouns and deny it to others ? 
 
 A. His onlie good pleasur and nothing els. 
 
 Q. Ar then the works of men not in Christ sinfull ? 
 
 A. Yea, God esteemeth them ill fruit because the 
 tree is evil, and quhatever is not done of faith is 
 sinne. — Rom. xiv. 23; Heb. xi. 6 ; Joh. xv. 5. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 175 
 
 Cap. io.— Of the Covenant, New and Old. 
 
 Q. IFhat is the thrid^ work q^hy God bringeth his 
 decrees to pas ? 
 
 A. By the work of redemption. 
 
 Q. Quhat ar the degrees of this icork .? 
 A. One in this life, ane other in the last judg- 
 ment, quhen wee shall fiillie be delivered. 
 
 Q. Quhat things have wee to learne of our redemptione 
 in this lif? 
 
 A. Two ; one how it is purchased in Christ, and 
 ane other how it is applyed unto us. 
 
 Q. Quher is the purchased redemption ojfered to us ? 
 A. In the new covenant. 
 
 Q. How many covenants maid God with man .? 
 A. Two; the covenant of works and the cove- 
 nant of grace. 
 
 Q. Quhat is the soume of the covenant of works ? 
 
 A. God promiseth to us lif everlasting, and wee 
 ar oblished to keep the law by the strenth of our 
 nature. — Rom. x. 5 ; Gal. iv. 23, 24. 
 
 Q. With quhom did God mak the covenant ? 
 
 A. With Adam and with all mankind in him. 
 
 Q. Can wee keep this covenant ? 
 
 A. No. Ther is none righteous that sinneth not. 
 
 Q. Ar wee not then under condemnation ? 
 
 A. Yea, certainlie, bot now in Christ wee ar 
 dead, and our first husband, the law, lies no mor 
 power over us than the dead husband hes over the 
 wife, for wee ar maried to one other husband, evin 
 to Christ. 
 
 Q. Quhat is the contract of mariage ? 
 
 A, The covenant of grace. 
 
 Q. Quhat is the soume of the covenant ? 
 
176 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Contr. with 
 Arm. and 
 Papists if 
 onlie faith 
 or if faith 
 conjoyned 
 with good 
 works be ye 
 condition of 
 ye new cove- 
 nant. 
 
 2. Contr. with 
 Arm. if ye 
 covenant of 
 grace be maid 
 with all the 
 race of man- 
 kind or onlie 
 with the elect. 
 
 * I.e. grasps 
 or seizes 
 hold of. 
 
 + familiar. 
 
 Let. 297. 
 
 A. Quhosoever beleeveth in Christ hes lif eternall. 
 — Joh. iii. 16. 
 
 Q. Quhat doth God promise to us in the nev) covenant ? 
 
 A. Fforgivenes of our sinnes, renovatione of our 
 natur, and lif eternall. — Jer. xxxi. 33, 34 ; Dan. 
 ix. 24; Eze. xxxvi. 26, 27 ; Joh. iii. 16. 
 
 Q. Quhat is the condition of the covenant ? 
 A. Onlie saving and true faith. — Eom. x. 6; 
 Gal. iv. 24, 25, 26. 
 
 Q. With quhom hes God maid the new covenant ? 
 
 A. Not with all mankind as with the covenant 
 of works, bot onlie with the elect people of God. — 
 Jer. xxxi. 33 ; Jer. xxxii. 36, 37. 
 
 Q. Quhairfor is faith the onlie condition of the new 
 covenant .? 
 
 A. Because the new covenant is a masse of 
 promises laying the weight of our salvatione upon 
 a stronger than wee ar, to witt upon Christ, and 
 faith grippeth* promises and maketh us to goe out 
 of ourselves to Christ as being homelief with Christ. 
 
 Q. Bot seeing the covenant and the promises therof 
 ar preached to all, hoiv is it not with all to quhom it is 
 preached ? . 
 
 A. The promises ar propounded to all outwardlie, 
 bot the elect ar onlie the heires and the bairnes of 
 the promeis to quhom the inheritance is bought. — 
 Eom. ix. 8; Gal. iii. 29. 
 
 Q. How diff'ereth this covenant from the covenant of 
 works ? 
 
 A. It is a better covenant (Heb. vii. 22), not 
 because the first covenant was unjust, for it was 
 both holie and spirituall, bot it is better to us. 
 
 Q. For quhat cause is it better to us ? 
 A. For many causes, bot especiallie because the 
 covenant of works was maid with Adam, quhose free 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 177 
 
 whole. 
 
 fi.e. laid in 
 pledge. 
 Let. 268. 
 
 + 1 e. die. 
 
 § farthing. 
 
 will slew himself and us, bot Christ is the cautioner 
 of this covenant. — Heb. vii. 22. 
 
 Q. How is he the cautioner ? 
 
 A. Thequhol* promises of the covenant are maid 
 to Christ as principall, and to us as his heires and 
 assignayes (Heb. vii. 22; Psal. Ixxxix. 26, 27, 28 ; 
 Heb. i. 5 ; Isai. Iv. 5 ; Gal. iii. 16), quho subscriveth 
 the covenant for us. 
 
 Q. How can the promise he made to him, for lif ever- 
 lasting is not promised to Christ upon conditione of faith ? 
 
 A. Bot God hes promised to Christ for his 
 sufferings manie childrene and heires to be his seed 
 (Isai, liii. 10; Heb. ii. 10, 13), and hes empaundedf 
 all fullnes of grace in his hand, that out of his 
 fullnes wee may receive grace to keep the covenant. 
 
 Q. Quhat comfort have ye of that ? 
 
 A. Exceeding great, because if I be within the 
 covenant of grace it is (to speak so with reverence 
 of my lord) a shame for Christ to loose me since he 
 is cautioner for me. 
 
 Q. Quhat is the second priviledge of this covenant ? 
 
 A. The covenant of workis is brokin; this is 
 eternall, groundit upon God's love and Christ's 
 death. 
 
 Q. Bot may not our free will goe bak and break the 
 covenant ? 
 
 A. Nay, bot the cautioner quho is bound for us 
 putts his fear in our heart that we shall not, yea, 
 that we can not depairt from him. — Jer. xxxii. 40 ; 
 Eze. xxxvi. 26 ; Joh. vi. 37. 
 
 Q. Quhat is the thrid priviledge of this covenant ? 
 
 A. The covenant of works sayth ether doe or dee, J 
 and like a sever creditor and hard judge, will nether 
 hear of repentance, nor forgive us a farthene,§ nor 
 graunt us a day, bot presentlie for the least siime 
 hurleth all into hell; the covenant of grace, lik a 
 M 
 
178 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 ■* change his 
 mind or relent 
 upon poor 
 debtors or 
 bankrupts. 
 
 Cont. with 
 Papists if the 
 promises 
 spirituall were 
 maid to the 
 Jewes and 
 seiled in their 
 sacraments 
 no lesse than 
 to us. 
 
 Chap. 14. 
 
 meek creditor will *rew upon poore divers, and will 
 mak them weelcom whenever they believe. 
 
 Q. Quhat moved God to mak this covenant ? 
 
 A. His owne free mercie and grace, for when he 
 maid it wee was like forlorne bastards or half dead 
 foundlings that wer cast out in the oppin feild to 
 die in our owne blood, quhen our Lord cam by and 
 maid a covenant with us. — Eze. xvi. ; Gen. iii, 1 5 ; 
 Isa. ix. 6; Joh. iii. 16; Tit. ii. 11; Eom. v. 10; 
 1 Joh. iv. 9. 
 
 Q. Bot wee must pay the duetie of faith, and there- 
 for it seemeth the covenant is not free ? 
 
 A. Yea, for all that it is most free, for our Lord 
 payeth for us and maketh us beleeve. — Philip, i. 29 ; 
 Eze. xxxvi. 27 ; Eph. ii. 19 ; Joh. vi. 44. 
 
 Q. How many wayes is the covenant of grace declared ? 
 
 A. Two ways ; of old to the Jewes undir shadow 
 and types in the law of ceremonies, and in the new 
 testament clearlie in Christ. 
 
 Q. Quherfor call yee it a testament ? 
 
 A. Because the covenant was seiled with Christ's 
 blood, and our Saviour dieing left to us in legacie 
 all the blissings of the covenant. — Heb. ix. 16, 17. 
 
 Q. Was then the people of the Jewes saved as wee ar ? 
 
 A. Yea, that sam way, for Christ is the Lamb 
 slaine from the foundation of the world (Rev. xiii.), 
 onlie the covenant of works was hardlie urged in 
 the old testament, and Christ in the sacrifices 
 darklie shadowed. 
 
 Cap. io.— Of the Natur and Persone of our Saviour. 
 
 Q. Quhat have wee to learne of our Saviour in this 
 covenant ? 
 
 A . Two things ; his natur and his office. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 179 
 
 Q. Quhat persone is our Saviour ? 
 
 A. The second persone, the Sone of God. 
 
 Q. Quherfor rather the Sone than the Father and the 
 Spirit ? 
 
 A. The Sonne was the fittest persone, that by 
 him wee might receive the adoptione of sonnes. — 
 Gal. iv. 4. 
 
 Q. Quhat then doth the Father for us in the work of 
 our redemption ? 
 
 A. He sent his Sone and graced* him for the work 
 with the Spirit of God above his fellows (Isai. vi. 8 ; 
 Psal. xlv. 2, 7 ; John i. 14, 16); he laid our sinnes 
 upon him, accepting him as cautioner (Isai. liii. 6 ; 
 2 Cor. V. 21); he craved the debt, and put him to 
 death for us. 
 
 Q. Quhat learne you of this ? 
 
 A. AVee may not think the Father more just or 
 angrier at sinne then the Sonne, nor this Sonne more 
 merciefull or sooner pleased than the Father, bot 
 there is one mercie alik in all the three to pittie 
 man, and one justice alik in all the three to pursue 
 sinne. 
 
 Q. Quhat sort of persone is Christ .? 
 
 A. True God, aequall in nature with the Father 
 and Spirit (Joh. i. 1 ; Isa. vi. ; Joh. ix. 37 ; Jer. 
 xxiii. 6 ; 1 Tim. iii. 1 6 ; Eev. xvii. 1 4), and true 
 mane, lik us in all things except sinn. — Heb. iv. 15. 
 
 Q. Quhy was our Saviour God ? 
 
 A. That he might beare in his persone Godis 
 wraith, q^^ no creatur, man or angell, could doe, and 
 obtean righteousnes to us, and overcome death and 
 hell for us. 
 
 Q. Quhy should he hee man ? 
 
 A. That he might die for man, and knit God and 
 man togidder in his owne persone (Heb. ii. 1 4), and 
 
180 
 
 THE SOUME or CHRISTIAN RELIGION. 
 
 t i.e. appointed 
 meeting-place. 
 
 have compassion upon us under our temptationBS. 
 — Heb. iv. 15. 
 
 Q. How prove ye that he is God and man in one per- 
 sone ? 
 
 A. Because the sam* bairne that is borne to us is 
 called the mightie God. — Isai. vi. 9 ; Luk. i. 31, 32 ; 
 Joh. ix. 35, 36, 37 ; Rom. ix. 5. 
 
 Q. Quhat ar the parts of his coming in the flesh ? 
 
 A. Both his conception and birth. 
 
 Q. How was he conceived ? 
 
 A. The holie Spirit without the helpe of man 
 overshadowed the Virgine Mary, and sanctified a 
 pairt of her seed, and cleansed it from the pollution 
 of sinne, and therof formed the bodie of our Lord. 
 
 Q. How was he home ? 
 
 A. In the fulnes of tyme the Sone of God took 
 upon him man's nature in a personall union. 
 
 Q. How ar the two natures knit togidder ? 
 
 A. The two naturs ar not changed the one into 
 the other, nether ar they mixed through other as 
 wine and water, nether ar they divided one from 
 another as two sundrie persones ; bot in one persone 
 the nature of God and all his properties, and the 
 nature of man and all his properties remaineth in 
 their owne seat and estait. 
 
 Q. Quhat followeth upon this union ? 
 
 A. That Christ is a try sting f place q^ God and 
 man meet togidder, and the sufferings of Christ is of 
 infinit vertue, because his death and blood is the 
 death and blood of God. 
 
 Q. Quhat further ? 
 
 A. The Godhead dwelling bodilie in the manhead 
 is a well of grace, the manhead the channell through 
 q^^ all grace floweth to us, and Christ, God man, is 
 adored by man and angell. — Eph. i. 22 ; Joh. v. 22 ; 
 Joh. xiv. 1 ; Acts vii. 59. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 181 
 
 Chap. 15, 
 
 Job xxxiii. 23. 
 
 ruleth. 
 
 Cap. II.— Of Christis Office. 
 
 Q. Quhat is Christ's office ? 
 
 A. He is mediator betwixt God and man. 
 
 Q. Is tlier any mediator hot Christ .? 
 
 A. Non at all, nether man nor angell (Joh. xiv. 
 6 ; 1 Tim. ii. 5), and therfor they robbe Christ of 
 his glorie quho setts anie in the mediator's chair 
 with Christ. 
 
 Q. How many works doth he as a mediator ? 
 
 A. Six. 
 
 Q. Quhat is the first ? 
 
 A. As a Dayesman, by his Spirit accompanying 
 the law, he maketh us see wee ar the partie ofiend- 
 ing, and that God is righteous. 
 
 Q. Quhat is the second ? 
 
 A. As B, messinger and angell of the covenant 
 (Mai. iii. 1) he cometh with good news, offering 
 peace to man (Isa. Ixi. 1, 2), and reporteth of our 
 obedience to his Father. — Joh. xvii. 14, 25. 
 
 Q. Quhat is the thrid ? 
 
 A. As a cautioner he payeth a ransome for us, 
 his own life. — Mat. xx. 28 ; 1 Pet. i. 18. 
 
 Q. Quhat is the fourth ? 
 
 A. As ane advocat and friend, he pleadeth and 
 maketh request at Godis hands for us. — Eom. viii. 
 32; 1 Joh. ii. 1. 
 
 Q. Quhat is the fy ft ? 
 
 A. He rueleth* us so by his Spirit that God and 
 wee cannot cast out againe, and confirmeth us to the 
 end.— 1 Cor. i. 18 ; Col. iii. 3 ; Joh. x. 28, 29. 
 
1"B'2 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 whether. 
 
 Chap, 16, 
 
 tyou. 
 
 Q. Quhat is the sixt ? 
 
 A. He presenteth us as ane holie chaste virgine 
 in the mariage day, in oure fair wedding garment, 
 without sinne. — Eph. v. 27. 
 
 Q. Quither^ is Christ mediator as God or as man ? 
 A. In both naturs, for each natur worketh that 
 q^^ is proper to itself. 
 
 Q. Quherin differ eth Christ from other mediators ? 
 
 A. Especiallie in this, that both the pairties, both 
 God and man, did strik him and wound him, and 
 yet our patient Jesus took a strok of both, and 
 would not flee till he agreed them. 
 
 Cap. 12.— Of his Prophecie, 
 
 Q. Quhy is our Saviour called Jesus ? 
 
 A. Because he saveth his people, both by death 
 from the guilt and blot of their sinne, and also 
 applyeth the purchased redemption to them all. — 
 Mat. xi. 21; Heb. ii. 14, 15. 
 
 Q. Quhy is he called Christ or Messiah ? 
 
 A. Because he was set apairt, and graced with 
 the oyle of grace, to be a prophet, a king, and a 
 priest. — Psal. xlv. \ 
 
 Q. Quho called him to this office ? 
 
 A. His Father maid him a propheit (Isa. Ixi. 1 ; 
 Isa. xlix. 6), a king (Psal. ii.), and a preist. — Psal. 
 ex. 
 
 Q. Quhat comfort have zowf of that ? 
 
 A. I know quhat he doth in the work of my 
 salvation will stand good be law. 
 
 Q. Quherin is he a propheit ? 
 
 A. In teaching us the quhole will of God, both 
 by himself in the dayes of his flesh, and by sending 
 propheits and apostles for that eff*ect. — Joh. i. 18, 
 19 ; Joh. XV. 15. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 183 
 
 Q. Hoio differeth he from other j^ropheits ? 
 
 A. He opineth the heart to beleeve (Joh. v. 25 ; 
 Joh. vi. 68), and confirmeth it with miracles, q^^ 
 non other can doe. 
 
 Q. How maketh he us propheits ? 
 
 A. By his Spirit he maketh us know God, to 
 teach and exhort one another. — Col. iii. 1 6 ; Heb. 
 vi. 10. 
 
 Cap. 13.— Of his Kingdom, 
 
 Q. Quho called Christ to be king 2 
 
 A. His Father putt the crowne upon his head ; 
 he entered not to the throne by violence, blood, or 
 tyrannie. — Psal. ii. 6; Dan. ii. 44; Luk. i. 32. 
 
 Q. Bot is not Christ a king for ever ? 
 
 A. As God he needed not receive a kingdome, bot 
 as mediator his Father gifted him with a kingdome 
 to him and all his heires. 
 
 Q. Quhat comfort have ye in this ? 
 
 A. Christ hes loved us, quho thocht* he could not 
 keep heaven or his owne kingdome, bot wold needs 
 leave his Father's house to come downe and seek us 
 poor slaves. 
 
 Q. How manie kingdomes hes Christ as mediator ? 
 A. Three, a kingdome of power, of grace, of 
 glorie. 
 
 Q. Quhat is Christ's kingdome of poiver ? 
 
 A. The hand of Christ's power comming in and 
 bearing up the quholef frame of natur tottering and 
 like to fall to nothing throwgh Adam's sinne. — 
 Gal. i. 17 ; Heb. i. 2. 
 
 Q. Quhat ar the tcorks of Christ in the kingdome of 
 grace ? 
 
 A. As the onlie head and king of the kirk, he 
 gives laws to his kirk (Isa. vi. 9 ; Isa. xxii. 22 ; 
 
184 
 
 THE SOUME OF CHRISTIAN RELIGION, 
 
 i.e. sceptre. 
 
 t like fire. 
 
 t Sic, for 
 stone. 
 
 § white. 
 
 Heb. iii. 6), gathers his subjects, and rules over their 
 conscience by the scepture * of his sword (Ps. xlv. 3 ; 
 Rev. i. 16 ; Rev. vi. 2 . . 4), he rewards his subjects 
 (Eph. iv. 8; Luk. xxiii. 43; Rev. iii. 21), and 
 maketh all his enemies his footstoole (Ps. ex. 5 ; 
 ii. 9 ; Ixxii. 9 ; Mat. xxv. 34 ; Psal. Ixix. 28 ; Isai. 
 xxxii. 1). 
 
 Q. Quhat properties is in Christ as king ? 
 
 A. First, power and authoritie to doe quhat he 
 pleaseth, having feet lik fine brasse burning lik fir,f 
 shawing that quher he setteth downe his feet he 
 will goe fordward in despight of his enemies, and 
 his power is seene in that the stiffest knees in 
 heaven and earth shall bow to him. — Rom. xiv. 1 1 ; 
 Zach. ix. 
 xxviii. 18, 
 
 10; Psal. Ixxii. 8; Dan. vii. 14; Mat. 
 
 Q. Quhat is the second propertie ? 
 
 A. He hes wisdome, and is the sonne;t with sevin 
 eyes full of knowledge (Zach. iii. 9), the counsellar 
 (Isai. ix. 6), his head and hair lik quhyt§ woole, als 
 quhyt as snow, and his eyes lik flamming fire, to 
 show that he is ane aged and most wyse senator. 
 
 Q. Quhat is the thrid proioertie of this king ? 
 
 A. Most glorious (Rev. x. 1 ; Psal. xlv. 8), for he 
 that rideth on the cloudis hes ane rainbow on his 
 head, hes face as the sunne, and his one foot standeth 
 on the sea and his other on the earth, at qlk tym he 
 standeth upon his owne ground. 
 
 Q. Quhat is the fourth i^ropertie ? 
 
 A. He is most just in his government (Psal. xlv. 
 6, 7 ; Ixxii. 2), for justice goeth about him as a belt 
 or girdle (Isai. xi. 5 ; xlii. 1, 2, 3). 
 
 Q. Quhat ar the properties of the kingdome ? 
 A. It is spirituall over the conscience, the govern- 
 ment spiritual], voyd of worldlie pompe, the scepter 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 185 
 
 * i.e. what he 
 has acquired, 
 not inherited. 
 Let. 190. 
 
 I 
 
 t acquiring, 
 gaining. 
 
 Chap. 18. 
 
 spirituall, the rewards givin to his friends spirituall, 
 and it is eternall. — Luk. i. 33 ; Dan. iii. 44. 
 
 Q. Bot will not Christ render the kingdorm to his 
 Father ? — 1 Cor. xv. 
 
 j4. He does bot make ane accompt of his con- 
 quesse* to his Father, and ruleth no mor by the 
 word and sacraments as he doth now. 
 
 Q. Quhen began Jesus to reigne ? 
 
 A, Even quhen the blissed seed was promised to 
 Adam, bot quhen he ascended to heaven he was as 
 it wer crowned and putt in full possessione of glorie 
 in the eyes of all. — Mat. xxviii. 18 ; Acts ii. 36 ; 
 Phil. ii. 9; Dan, vii. 13, 14. 
 
 Q. Qiihat is his Jcingdome of glorie ? 
 A. It is the full perfectione of grace, quher he 
 shall bee all in all to his sainctis. 
 
 Q. Cam he to this kingdoom hy meritt ? 
 A. No, because he is borne king, bot he cam to 
 it by conquessingf it to him and his. 
 
 Q. Hovj maketh he us kings ? 
 
 A. Quhen he giveth us faith q^'by wee overcome 
 the world (1 Joh. v. 4), and Sathan and death, and 
 by his Spirit he crucifieth sinn in us (GaL vi. 14; 
 ii. 20). 
 
 Cap 14. — Of Christis Preisthood. 
 
 Q. Quhainn is Christ a preist ? 
 A. In offering his bodie on the crosse for us and 
 in pleading for us. 
 
 Q. How manie things ar wee to learne in tJiis offering ? 
 A. Two, first how the sacrifice was prepared, 
 nixt how it was offered. 
 
 Q. How prepared Christ himself ? 
 
 A. He sanctified himself for our cause, and 
 
186 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * bound. 
 
 t i.e. pity. 
 
 tie. not. 
 
 § Perhaps for 
 discharge, or 
 for change. 
 
 obeyed the law as our cautioner, and suffered manie 
 trowbles in this lif. — Joh. xvii. 19. 
 
 Q. Quhen began he his obedience ? 
 A. Quhen he was circumcised the eighth day- 
 after his birth. 
 
 Q. Quhy was he circumcised ? 
 
 A. Because he maid himself a debtor to the 
 quhole law, and to let us see he was Abraham's 
 Sonne and the Saviour of the Jews. 
 
 Q. Quhy ivas he p-esented to the temple as other 
 infantis and offered ane offering ? 
 
 A. That by his Spirit wee might offer ourselvis 
 as holie to the Lord, 
 
 Q. Quhy was he baptised ? 
 
 A. Not for sinne, bot in tokin he boond* himself 
 to the covenant for us, and to let us see our dignitie 
 quhen wee and he ar both stamped with ane mark. 
 
 Q. Quhat trowble suffered he for us 2 
 A. He was borne poore, his lif sought in the 
 cradle, tempted of Sathan, and hated of the world. 
 
 Q. Quhy suffered he all this .? 
 
 A. To sanctifie all troubles to us, and that he 
 might pittief and help us under our temptationes. 
 
 Q. Bot seeing wee read not that he ivas seiJc, he hes 
 not tasted of all troubles for us ? 
 
 A. Howbeit he was no J seik, zet his holie bodie 
 was sore, and tormented with hunger, thrist, weari- 
 nes, wounds, and scourging. 
 
 Q. How ivas Christ called to be a preist ? 
 
 A. By Godis oath, to let us see his Father was so 
 weel pleased, that by death he should never chairg§ 
 him from his office. 
 
 Q. Quhat offered Christ for us ? 
 A. His owne lif upon the crosse through the 
 power of his Godhead. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 187 
 
 * curtains. 
 
 + Perhaps 
 ruddy tint or 
 gleam of light. 
 Let. 291. 
 
 Arminians 
 object this. 
 
 t foundation- 
 stone. 
 Ut. 248. 
 
 Q. Christ then was not a naked sufferer in Ms death ? 
 
 A. No, howbeit the humanitie suffered, yet the 
 divine natur did give as it wer out of his hand the 
 flesh and blood of God. 
 
 Q. Then the Godhead did worJc in his suffering ? 
 
 A. Yea, indeed, the Godhead maid the ofi'er, and 
 as the gold in the tabernacle glancing upon the 
 purple and skarlet conrteanes* did cast a excellent 
 luster, so the glorie of the Godhead did cast a scaddf 
 and wonderful luster upon the blew and reed woonds 
 of dieing Christ. 
 
 Q. Quhy died Christ upon the crosse ? 
 
 A. Because that was a cursed death (Deut. 
 xxi. 23), and therfor Christ wold be maid a curse 
 for us cursed sinners (Deut. xxvii. 2 6 ; Gal. iii. 
 10). 
 
 Q. TFas ther no other curs their upon Christ hot that 
 ceremoniall curs <f^ is upon all that ar hanged .? 
 
 A. Yea, the curse due to all the elect for the 
 break of the law was upon him. — Gal. iii. 10. 
 
 Q. Was ther anie necessitie that Christ should die ? 
 
 A. Ether he or wee must die, because God did 
 never forgive debtis for nothing at all, and he 
 behoved to mak a testament to leive us his blissing. 
 — Heb. ix. 
 
 Q. Was it righteousnes to put Christ to death (ivho 
 never sinned) for us 2 
 
 A. Yea, indeed, because Christ offered himself 
 willing as cautioner for us (Psal. xl. 7 ; Heb. x. 7), 
 and his Father accepted him as cautioner (Isa. liii. 6). 
 
 Q. Then Christ's having our natur common to all 
 mankynd maheth him not a Saviour who died for all 
 manhynd. 
 
 A. No, indeed, but Christ's act of cautionary in 
 God's good pleasur, so standing for many by nam, 
 and for no moe, is the ground-stone % of our salvation. 
 
188 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * haply, 
 percliauce. 
 
 tie. sting. 
 
 Q. Bot how know ye that Christ stood in our rqome 
 guhen he died ? 
 
 A. The scriptures sayth he is our cautioner, and 
 that he died and was brused for our sine (Rom. v. 8 ; 
 1 Joh. iii. 1 6 ; Joh. xv. 1 3), and that he paid a 
 ransome such as is given for captives that ar not 
 able to pay for themselves (Mat. xx. 28). 
 
 Q. Quhat other reasone bring ye for this 2 
 A. If Christ died for all, so they may happilie* 
 suffer for their sinne in hell, God shall be unjust in 
 punishing Christ for their sinnes and in punishing 
 those same sinnes in hell. 
 
 Q. Bot wee gave Christ no commission to stand in our 
 roome ? 
 
 A. Quhen wee belleeve in Christ wee allow and 
 say Amen to the commission that his Father gave 
 him, quho gave him a ransome for us all. 
 
 Q. Bot quhy should loee die if Christ died for us ? 
 
 A. We ar delivered from sinne, q^'^ is deathis 
 stignef (1 Cor. xv.), and ar no lesse delivered from 
 death then a man is delivered from a serpent quhen 
 the sting is taken from it. 
 
 Q. Quhat is the fruit of Christ's death ? 
 A. He hes satisfied God's justice and his law, 
 and obteaned pardone and everlasting lif to us. 
 
 Q. Quhat suffered Christ in his hodie for us ? 
 
 A. Thrist, sweating of blood, spitting, scourging, 
 peircing, and wounding on head, face, syd, handis, 
 and feet, and at last death. 
 
 Q. Quhat suffered he in his soull 1 
 
 A. Godis Avraith, q^^ was a verie hell to Christ. 
 
 Q. Quhy did Christ pray that the cupp might he 
 removed 1 
 
 A. The human natur without sinne or dispair 
 did plead for itself, submitting itself to Godis will. 
 
THE SOUIVIE OF CHRISTIAN RELIGION. 
 
 189 
 
 Q. Quhy comphaned he that God had forsakin him ? 
 
 A. Because his soule being drowned in sore sad- 
 nes and sorrow throw ^ want of a sight of the God- 
 head, that covered itself as the sunne under a cloud, 
 and fear of Godis curse for our sinnes, could not see 
 God as he was wont to doe. 
 
 Q. Quhy went he downe to the grave ? 
 
 A. To let us see he was in death's handis, and to 
 sanctifie the grave to us. 
 
 Q. Bot is not Christ offered dailie in the masse ? 
 
 A. No, the scripture sayeth he was bot once 
 offered, and died bot once (Heb. ix.), otherwyse his 
 sacrifice wer unperfit. 
 
 Cap. 15.— Of Christis Intercession. 
 
 Q. Quhat is the other pairt of Christis preesthood ? 
 A. His interceeding at Godis hand for us. 
 
 Q. Quhat ar the steppis to this loork ? 
 A. His rising the thrid day and his ascending up 
 to heavin. 
 
 Q. Hovj is it hnowne that Christ rose againe .? 
 
 A. Ffyve hundreth brethren saw him at once, 
 angells did bear witnes, men and women did see 
 him and hear him, touch him with their handis, and 
 eat with him. 
 
 Q. Quhat benefits have wee by his rising agane ? 
 
 A. Wee know he is a perfit saviour quhom cor- 
 ruption and death could not bind (Psal. xvi. 1 ; 
 A.cts ii. 24), and that by him wee ar both maid new 
 creatures in this lif (Col. iii. 1), and shall be raised 
 to glorie in the lif to come (1 Cor. xv. 22, 23). 
 
 Q. Quhy ascended he to heavin 2 
 
 A. To the end, that as our high preist he might 
 
190 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * Perhaps our 
 complaints 
 and our peti- 
 tions. 
 
 fi.e. No. 
 
 ♦ No. 
 
 I i.e. pledge. 
 
 goe and stand for us in his royall garments before 
 his Father, to keep and receive our billis and our 
 suitis,* and present them in his Father's hands, and 
 send downe his Spirit to prepare us for the kingdome, 
 and to prepare the kingdome to us. — Joh. xiv. 2 ; 
 Joh. xvi. 
 
 Q. Bot is not Christ's hodie 'now everie (f with his 
 deitie ? 
 
 A. Not ;t in the power of his Spirit and Godhead 
 he is in all places, and present with his kirk to the 
 end, bot the manhead of Jesus must be conteined in 
 heavin till the last day. — Mat. xxviii. 20 ; Acts 
 iii. 21. 
 
 Q. Quhat is his place of glorie now in heavin ? 
 A. He sitteth at Godis right hand. 
 
 Q. Bot hes God handis or feet as mortall men hes ? 
 
 A. Not ; l bot it is a speach borrowed at kings, 
 quho placeth the greatest courteours at their right 
 hand. — 1 Kings ii. 19. 
 
 Q. Quhat is the meaning of it ? 
 
 A. Christ is now declared to be equall with God, 
 equall in glorie with the Father and Spirit q''as the 
 vail of the flesh did before hid his glorie, and the 
 man Christ is nixt to him above man and angell. — 
 Phil. ii. 7, 8, 9, 10. 
 
 Q. Quhat comfort have wee in this .? 
 
 A. Wee have a friend in the court of heavin able 
 and willing to doe for us, quho hes a pledge of ours, 
 our flesh and blood, and hes given us to paund§ of 
 his, his Spirit. 
 
 Q. Quhy sayth Stevin that he standeth at God's right 
 hand? 
 
 A. He is said to sitt because now he restis from 
 his sufi"ering, and to stand because he is readie to 
 tak vengence on his enemies. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 191 
 
 Cont. Pap. 
 affirmeth that 
 all that pro 
 fesseth Christ 
 ar of the kirk. 
 
 Cap. i6. 
 
 Q. Hitherto of redemption purchased to us quho 
 appUjeth this redemption ? 
 
 A. The holie Spirit, true God, equall with the 
 Father and the Sonne, quho maketh us holie as God 
 is holie. 
 
 Cap. 17.— Of the Kirk. 
 
 Q. Quhome to is the redemption applyed ? 
 A. To all to quhome it is bought, and to no moe.* 
 Q. Bot hes not Christ dyed for all ? 
 A. No; bot onlie for his sheep (Joh. x. 11), his 
 kirk (Eph. v. 25), and his brethren (Heb. ii. 11). 
 
 Q. Then the end of Christ's death is not to please God 
 and oppin a dore to hevin, hoivbeit through unheleef no 
 man may enter ? 
 
 A. Nay, Christ bought us not onlie from our 
 sins, bot also from our vain conversation (1 Pet. i. 
 18, 19), that we should live unto God (1 Pet. ii. 24 ; 
 2 Cor. V. 15), otherwise Christ shall be bot half a 
 Saviour. 
 
 Q. Qichat is the church ? 
 
 A. The Lordis holie ones ether triumphing in 
 heavin or fighting on earth. 
 
 Q. Quhaf is the church upon earth ? 
 
 A. It is Godis people chosen to lif everlasting, 
 and called by his Word and Spirit from sinne to 
 grace and glorie. — Mat. xvi. 18. 
 
 Q. Ar the wicked and reprohat of the kirk ? 
 
 A. They ar not of the kirk, bot in the kirk, as 
 cafFf is among the corne, bot is not corne, and as all 
 that is in the drawnet is not fish. — Mat. xiii. 
 
 Q. Quhy is the kirk called catholic ? 
 
 A. Because, quhile the world endureth in all 
 places, and of all nations and persons, God hes a 
 kirk. 
 
192 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Cont. with 
 Papists, 
 quhither or no 
 the true kirk 
 is alwayes in 
 this life visi- 
 ble. 
 
 *i.e. •wooden. 
 Let. 225. 
 
 Q, Quhy is the kirk called holie ? 
 
 A. Because Godis image is begunne in them in 
 this lif, and they ar clothed with Christ's righteous- 
 nes. — 2 Tim. i. 9 ; Joh. xiv. 26 ; 1 Pet. i. 5 ; Deut. 
 xiv. 2. 
 
 Q. Is the kirk alwayis visible and may he seene loith 
 our eyes ? 
 
 A. The catholick kirk commeth not within our 
 senses, and the kirk of the elect beleeving in Christ 
 is beleeved with faith bot not seene with our eyes. — 
 Eom. ii. 29; 2 Tim. ii. 19. 
 
 Q. Quhat call yee then the visible kirk ? 
 A. A congregatione of Godis people that opinlie 
 professeth Godis name befor the world. 
 
 Q. Bot may the kirk ahuayes be seene ? 
 
 A. It may alwayes be seene, howbeit all, evin the 
 beleevers, have not eyes to see it ; at such tyme as 
 the kirk for persecution is lik the moone hid under 
 a cloud.^ — Rev. xii. 6 : Rom. xi. 2, 3, 4. 
 
 Q. Quhat ar the marks of the true kirk ? 
 
 A. The true kirk heareth the voyce and the word 
 of the sheapheard, Christ (Joh. x. 27), and followeth 
 him. 
 
 Q. Bot it is als hard to knoio that mark of the true 
 tvord as to know the kirk ? 
 
 A. Nay ; bot those that ar Godis people indeed 
 knowes the kirk by the w^ord, and no the word by 
 the kirk, evin as the armie of a king is knowne by 
 the colours and ensigne. 
 
 Q. Bot hoio shall the wicked and unbeleevers, as 
 Turks and Paganes, knoio the kirk ? 
 
 A. They can no mor in the stat of unbeleef know 
 perfitlie the true kirk than a tree* hand can touch or 
 feel heat or cold in the bodie, howbeit the living 
 hand can do both. 
 
THE SOTBIE OF CHRISTIAN RELIGION. 
 
 193 
 
 Q. Then men must have faith to beleeve Goclis Word 
 befor they can know the true kirk ? 
 
 A, Yea, certainlie, seeing the true kirk is a num- 
 ber that beleevis Christ's word, men must have faith 
 to beleeve the word ere they know the true kirk. 
 
 Q. Can the kirk erre from the faith and fall away 
 from Christ ? 
 
 A. The catholick kirk of the elect beleevers can 
 never erre from Christ in maters necessarie for sal- 
 vatione, bot particular kirks may both erre and fall 
 away from Christ. — Rom. xi. 20 ; Rev. ii. 5. 
 
 Q. May the doctors of the kirk gathered togidder in a 
 generall counsall err from the faith ? 
 
 A. They may erre from the faith (Mat. xxvi. 3, 4; 
 Jer. ii. 26, 27, 28, and v. 3, vi. 14 ; and Isa. i. 5, 6 ; 
 Joh. ix. 22 ; Jer. xxvi. 8), and yet God shall ever 
 have a kirk against quhom the portis * of hell cannot 
 prevaill (Mat. xvi. 18), because all the kirk cannot 
 be gathered togedder in a counsall. 
 
 Q. Quher ivas the true kirk before M. Lidher did 
 ryse ? 
 
 A. It was groaning under the youkf of Poperie, 
 and manie did opinlie avow Christ, otheris through 
 infirmitie lurked for fear of persecution, as they do 
 yet in Spaine, in Italie, and in Roome. 
 
 Cap. i8. 
 
 -Of the Officemen and the Power 
 OF GoDis Kirk. 
 
 Q. Quhat officemen did Christ ordain in the Old 
 Testament for the building of the kirk ? 
 
 A. Some befor the people cam out of Egypt, and 
 some after they cam out. 
 
 Q. Quho luer officemen befor their comming out of 
 Egypt ? 
 
 A. The first borne and eldest brother was priest, 
 to instruct and rule the rest, except for sinne God 
 had rejected him. 
 
 N 
 
194 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Q. Quhat is the dignitie of the first home ? 
 
 A. He was lord and king over his brethren (Gen. 
 xxvii. 29); secondlie, he had the double portion; 
 3, he was holie to the Lord (Numb. iii. 13). 
 
 Q. Quhat officemen wer in the kirk after the camming 
 out of Egypt .? 
 
 A. Preists, Levites, and propheits. 
 
 Q. How manie sorts of preists wer ther ? 
 
 A. Two, the high preist and the preist of the 
 under-rank, both of Aaron's sonnis. 
 
 Q. Quhat ivas the high preist' s speciall charge ? 
 
 A. He asked Godis counsall by Urim and Thum- 
 mim (Ex. xxviii. 30), and went in to the holie of 
 holies once in the year in his royall garments, with a 
 basen of blood in his hand (Lev. xvi. 1 ... 30). 
 
 Q. Quhat meaned that ? 
 
 A. In this he was a type and figure of Christ, 
 quho lies told us Godis counsall anent our salvatione, 
 and quho in glorie ascendit to heavin, and ther, by 
 vertue of his blood, pleadeth for us. — Heb. ix. 23, 
 24, 25. 
 
 Q. Was ther any cheef preist hot one ? 
 
 A. Non by Godis appoyntment bot one, howbeit 
 after, by corruption, ther wer moe at once. — Mark 
 xiv. 53. 
 
 Q. Quhat wer the preests of the under rank ? 
 
 A. They were Aaron's sonnes, divided in twenty- 
 four ranks, quho by lot everie one after ane other 
 did sacrifice and burne incense to the Lord, and 
 teach the people Godis will (Mai. ii. 7), and blisse 
 the people, praying for them (Num. vi. 23 ; Deut. 
 xxi. 5 ; 2 Chron. xiii. 1 2). 
 
 Q. Quhat iver the Levites ? 
 
 A. The sonnes of Levi that served the preest in 
 
THE SOUME OF CHRISTIAN RELIGION. 195 
 
 the temple, and carried the tabernacle, and served in 
 the sacrificing (2 Chron. xxxv. 10, 11 ; Num. iii. 
 5 . . . 43). 
 
 Q. How many ranks of Levites wer ther ? 
 
 A. Four — 1. Som that did serve and carie the 
 tabernacle and the ark; 2. some that wer singers, 
 that on instruments of musick did sing and praise 
 God{l Chron. xxv. l,and vi. 32) j 3. some wer porters 
 that did keep the doores of Godis house, and held 
 out the uncircumcised ; 4. some scribes and judges, 
 quho read and exponed the law. 
 
 Q. Quhat wer then the Nethinims or Gibeonites ? 
 
 A. They wer in Joshua his tyme appoynted to 
 serve the Levites in hewing wood and drawing 
 water for the house of God. — Josh. ix. 23 ; Ezra ii. 
 70. 
 
 Q. Quhat wer the propheites ? 
 
 A. They wer men of God raised up to foretell 
 secreetis and things to come, and to preach repent- 
 ance to the people, and forgivenes of sinnes in Christ 
 quho was to come. 
 
 Q. Quhat wer then the Nazarites ? 
 
 A. They wer persones quho ether for one tyme 
 (Num. vi. 2; Acts xxi. 23) or for all their lif did 
 seperat themselves to the Lord. — Judg. xiii. 7 ; 
 1 Sam. i. 22. 
 
 Q. Quhat officemen ar in the New Testament ? 
 A. Some ar especiallie teachers and planters of 
 the kirk, others helpis in government. 
 
 Q. Quhat ar the officemen in the New Testament that 
 laboureth in teaching ? 
 
 A. Some wer extraordinarie, and to remaine for a 
 tyme, as apostles, propheits, and evangelists ; others 
 ordinarie, to indure to the end of the world, as 
 doctors and pastors. 
 
196 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * Perhaps 
 for mind. 
 
 t manners. 
 
 t She. 
 
 Q. Quliat icer the apostles ? 
 
 A. The ambassadoures of Christ, sent through all 
 the world to plant kirks, quho could not erre, had 
 the gift of tongues, and confirmed their doctrine 
 with miracles (Joh. xv. 27 ; Mat. xxviii. 19 ; Acts i. 
 8 ; viii. 14), and giving of the holie Spirit. 
 
 Q. Quhat wer propheits ? 
 
 A. Such as exponed the deepe mysteries of the 
 Word and knew secrets, speaking to the present 
 estait of the conscience. — 1 Cor. xiv. 25. 
 
 Q. Quhat wer evangelists 2 
 
 A. Such as the apostles used for the watering and 
 confirming of the kirks that they had planted. 
 
 Q. Quhat ar doctors ? 
 
 A. Such as expone the Word of God, and do in- 
 forme the word* in knowledge. 
 
 Q. Quhat ar pastors ? 
 
 A. Such as by preaching and exhorting labour 
 upon men's heartis and affections to mak them love 
 and obey the treuth. 
 
 Q. Quhat ar the helpis in government ? 
 
 A. Elders to oversee the meanersf of the people, 
 and deacons to keep and distribute the kirk goods 
 to the poore. 
 
 Q. Quhat is the poiver of the kirk ? 
 
 A. SljioeJ hes authoritie given by her husband, 
 Christ, to hold out the word of treuth, and to appoynt 
 such officers as Christ hes ordained in his Word quho 
 should feed and rule the kirk after that maner set 
 down in the Word. 
 
 Q. Quherin standeth this poiver ? 
 A. In binding and loosing sinners, and oppining 
 and shutting heavin by the keyes committed to hir. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 197 
 
 Cont. with 
 Pap. anent the 
 kirk's power of 
 forgiving of 
 sinnes, if ju- 
 dicial! or decla 
 rative onlie, 
 and quither 
 the Pope's in- 
 dulgences ar 
 lawfull or not 
 
 Q. How is heavin oppined and shut? 
 
 A. By the preaching of the Word mercie is pro- 
 mised to repenting sinners, and they ar admitted to 
 partak of the prayers of the kirk and sealles of the 
 covenant of grace ; and wraith is denunced against 
 the wicked and oppin offenders, and they ar ex- 
 communicated from the kirk, the prayers, and 
 sacraments- 
 
 Q. Ar oil offenders to he excomrminkat ? 
 
 A. No, bot onlie publique offenders, and such as 
 ar admonished of their sinne and refuseth to hear 
 the kirk. — Mat. xviii. 17. 
 
 Q. How many smis of excommunication ar ther ? 
 
 A. Two, one medicinall for the destroying of the 
 bodie of sinn (1 Tim. i. 20), ane other vindicative, 
 qlk is ane utter accursing of uncorrigible offenders 
 evin till Christ come. — 1 Cor. xvi. 22. 
 
 Q. Quhom to hes God committed the 'jpoicer of eo:com- 
 municatione ? 
 
 A. To the quhole kirk of the faithful gathered 
 togidder in the name and authoritie of Christ, the 
 pastor in name of the kirk pronouncing the sentence, 
 or rather declaring the kirk's sentence. — 1 Cor. v. 
 4,5. 
 
 Q. Hes the kirk any power to give pardones ? 
 
 A. They may remitt some things of the outward 
 satisfaction (2 Cor. ii. 7), and declare that sinnes 
 ar pardoned, as the king's herauld declareth a traitour 
 to bee the king's man, bot God onlie pardoneth 
 sinne. 
 
 Q. Hoiv hes tJie kirk power to mak lawes 1 
 
 A. They have power to hold out and expone Godis 
 law by Godis law ; bot the kirk actis doth not bind 
 the conscience. 
 
198 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Power of 
 kirk. 
 
 Things 
 indifferent. 
 
 Q. Quhat poiver lies the kirk in ouhcard government ? 
 
 A. Poyntis needfull in government ar fullie and 
 clearlie sett downe in Godis Word. — Deut. xii. 32 ; 
 Prov. XXX, 5, 6 ; Heb. ii. 3 ; Isa. vi. 9; xxii. 22 ; 
 Ps. XXV. 6 ; ex. 2 ; Actis and Epistles to Tim. and 
 Titus, and Joh. xv. 15. 
 
 Q. Quhat is the kirk's ]?ower in things indifferent ? 
 
 A. The kirk hes hir power to mak constitution es, 
 bot following the golden rule of charitie and decencie 
 and pietie. 
 
 Q. Then things indifferent ar not properlie the matter 
 of kirk lawes ? 
 
 A. No indeed, they must losse, the natur of things 
 indifferent, and become good, seemlie, and agreeable 
 to edificatione befor thay can be inacted as lawes. 
 
 Q. Bot may not manes rule and the authoritie of 
 governours mak things indifferent to he good and law- 
 full ? 
 
 A. Onlie Godis will maketh all things in the 
 world good and lawfull or badd and unlawfull ; man's 
 will and authoritie doth onlie come after, and com- 
 mand good and forbid evill. 
 
 Q. Quhat is the magistratis 'power in kirk matters 2 
 A. In so farr as he is a Christiane, he hes power 
 with the kirk as a member in the bodie to work 
 with [the] kirk ; in so far as he is a magistrat he 
 should assist the kirk for the punishing of offenders, 
 and countenance good lawes with his authoritie. 
 
 Q. Bot is not the power of government in the handis 
 of the Christian magistrat ? 
 
 A. No, it is in the kirk, the spouse of Christ, 
 under hir husband and lord. 
 
 Q. Quho is the head and cheef ruler of the quhole 
 kirk ? 
 
 A. Christ onlie, who is the king of the kirk. — 
 Col. i. 18; Eph. i. 22. 
 
THE SOIBIE OF CHRISTIAN RELIGION. 
 
 199 
 
 Peter's place. 
 
 Chap. 23. 
 
 Way in which 
 redemption 
 is applied. 
 
 Q. Quhat is then Peter^s iplace or the Fo])e of Roomc 
 in the kirk .? 
 
 A. Peter received no authoritie above the rest of 
 the apostles, hot he and all other faithfull pastors 
 hes equallie received the keyes of the kingdome of 
 God, and the Pope is that antichrist. — 2 Thess. ii. 
 
 Q. Quhat is then the kirk of Boome ? 
 
 A. The mother kirk of spirituall quhoordome, ane 
 harlott, not Christ's spouse. 
 
 ion 
 
 Cap. 19. 
 
 Q. Hitherto of the pairties to quhome the 
 is cqjplijed, quhat is the ivay hoio it is applyed .? 
 
 A. Christ by his Spirit bestoweth on his kirk in 
 this lif the communion of saintis and forgivenes of 
 sinnes, and in the lif to come the rising of the body 
 and lif everlasting. 
 
 Q. Quhat is tha communion of saintis ? 
 
 A. The fellowship of Godis people by faith with 
 Christ and his Spirit, and the knitting togidder of 
 Godis people among themselves in love. 
 
 Q. Hoio manie wayes doth Godis Spirit mak us one 
 with Christ ? 
 
 A. Twoe wayes, by inward sanctificatione or re- 
 generatione, and by justification in his blood. 
 
 Q. Quhat is sanctification ? 
 
 ^. It is the work of Godis Spirit by the Word, 
 putting in us the lif of Christ and renewing all the 
 powers of our soul. 
 
 Q. Quhat is Godis proper ivork heir 1 
 
 A. He calleth us by the Word outwardlie, and in- 
 fuseth in us grace to obey the calling, q^^ is his 
 inward callins;. 
 
200 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Inward and 
 outward call. 
 
 Contraversie. 
 
 Contro. with 
 Ann. and 
 Papists, if any 
 cause or dispo- 
 sition he in our 
 freewill liefor 
 our conver- 
 sion. 
 
 Q. Ar all called inwardlie by the power of Godis Spirit 
 that ar outwardlie called ? 
 
 A. No, God calleth manie by his Word quho 
 remaineth still in ignorance and darknes, and liveth 
 to be fettered in their sinnes. 
 
 Q. From quhome commeth it that manie ar outwardlie 
 called, and yet never maid new creatures q^as others does 
 obey ? 
 
 A. The onlie good pleasur of God by his Spirit 
 draweth the children of election, and causeth them 
 to come of his free grace, and leaveth others to their 
 owne hardnes of heart and rebellion — Mat. xi. 25, 
 26 ; Mat. xvi. 17, 18 ; Joh. vi. 44; Acts xvi. 14 ; 
 Acts xiii. 48. 
 
 Q. Bot quhen wee ar inwardlie called by Godis Spirit, 
 may wee not resist Godis calling and hinder our conver- 
 sion 2 
 
 A. Wee ar naturalie inclyned to resist Godis call- 
 ing, bot the omnipotent power of God that rayseth 
 the dead worketh so graciouslie in the elect that 
 they must run when God draweth them. — Cant. i. 3 ; 
 Joh. vi. 45; Eph. i. 18, 19. 
 
 Q. Then it is in vain for us to hear the Word if nothing 
 bot Godis mightie power maJceth us new creatures ? 
 
 A. It is not a vain thing for the seaman to wait 
 on, howbeit God onlie maketh tyd and wind, nor for 
 the husbandman to till and harrow, howbeit God 
 onlie maketh the corne to grow. 
 
 Q. Do wee nothing before wee ar maid new creatures 
 to help the work ? 
 
 A. Nothing of ourselves to move God to call us 
 inwardlie, q^^ the reprobat may not do also, for of 
 OTace God calleth us. not of works. — Tit. iii. 4, 5. 
 
 I 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 201 
 
 Cont. with 
 Arm. and 
 Papists, if free 
 will doth co- 
 operate and 
 work ^\ith God 
 in the work of 
 our conver- 
 sion. 
 
 Q. Then iher goeih no prejMratione hefor Godis 
 effeduall calling ? 
 
 A. Yes, God casteth us downe with the terrours 
 of the law, making us see our miserable estait. — 
 Acts ix, 6 ', ii. 37. 
 
 Q. Doe wee not help God and work with him in the 
 work of our new birth ? 
 
 A. Not at all, for in the first moment of our new 
 birth wee lie as dead men under Godis Spirit, who 
 infuseth in us the lif of God, bot quhen he hes maid 
 us new creatures wee walk willinglie and cheerfullie. 
 
 Q. Hoiv may a man know that God hes maid him a 
 new creatur 2 
 
 A. 1. If he be willing to obey God in all things, and 
 for the love of God renounce all sinnes (Acts ix. 6 ; 
 ii. 37; Ps. xl. 8, 9; cxix. ; James ii. 10); 2. if 
 his love to Godis Word be great (1 Pet. ii. 2 ; Ps. 
 cxix. 3) ; 3. if he love the brethrene (1 Joh. iii. 14) ; 
 4. and the Spirit of God in him fight against the 
 flesh. 
 
 Q. Bot in naturall men the conscience will speak 
 against sinn, and they sinne not without a combat in 
 their soull ? 
 
 A. 1. Bot the naturall man his conscience speak eth 
 not against him in all sinnes, but onlie in heynous 
 offences. 2. They goe on in dailie sinning. 3. With 
 the combat they have a delight to serve sinne. 4. 
 They onlie at some tymes holdes downe sinn as a 
 fire covered under ashes, and seeketh not to slay 
 their lusts ; and none of those ar in Godis child. 
 
 Q. Quhat ar the pairtis of sanctification 2 
 
 A. In remooving of the stonnie heart and slaying 
 of sinne, and a quickening of us to love righteous- 
 nes. — Ezek. xxxvi. 26, 27. 
 
202 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Chap. 24. 
 
 Of Papists' 
 satisfaction 
 and auricular 
 confession. 
 
 Q. How is the stonnie heart removed ? 
 
 A. For the merit of Christ's death God slayeth 
 sinne, and maketh (us) out of sorrow against our 
 sinne that slew Christ, and out of love to Jesus who 
 died for us, hate and loathe our sinne, so that 
 sorrow and love ar the nails that crucifieth the bodie 
 of sinne. — Rom. vi. 6 ; Gal. v. 24 ; Rom. vi. 4 ; 
 viii. 13 ; 1 Joh. iv. 11 ; 2 Cor. v. 14. 
 
 Q. Hoiv ar we quickened to newnes of lif? 
 
 A. Christ rising from the death hes merited to us 
 newnes of lif, and his Spirit that raised him the 
 thrid day, that death might have no dominion over 
 him, and that he might ascend to heavin, doth 
 quickin us to live to God and seek the things that 
 ar above at Christ's right hand. — Rom. viii. 11 ; 
 Rom. vi. 9, 10 ; Col. iii. 1 ; Phil. iii. 10. 
 
 Cap. 20.— Of Repentance. 
 Q. How doe we answeere Godis outward calling ? 
 A. By repentance and faith. 
 Q. Quhat is rejMntance ? 
 
 A. Godlie sorrow for sinne (2 Cor. vii. 10 ; Ps. li. 
 17) wrought in us by the holie Spirit (Zach. xii. 10 ; 
 Acts V. 31 ; xi. 15 ; 2 Tim. ii. 25), and forsaking of 
 our evill wayes (Isa. Iv. 7 ; Ezech. xviii. 31), and a 
 turning unto God (Jer. iii. 1 ; xxxi. 8) with all our 
 heart (Joel ii. 12). 
 
 Q. Hoio tvorketh God repentance in us ? 
 A. His Spirit accompanying the law maketh us 
 see that wee ar closed under damnation, and the 
 gospell maketh us seek to Christ for mercie. 
 Q. May wee satisfie God for our sinnes ? 
 A. We may and should satisfie men quhen wee 
 offend them, bot ther is no habilitie ether by doing 
 or suffering to satisfie God, Christ onlie hes done 
 that. — 1 Joh. i. 8. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 203 
 
 Chap. 25. 
 
 * ye or you. 
 t i.e. guessing. 
 
 t i.e. by him- 
 self. 
 
 § i.e. bag or 
 wallet. 
 
 Against 
 Papists qs 
 maketh faith 
 bot a naked 
 assent to Godis 
 Word. 
 
 Cap. 21.— Of Faith. 
 
 Q. Quhat is faith ? 
 
 ^. It is ane assurance of knowledge that Christ 
 cam into the world to die for sinners (1 Tim. i. 15 ; 
 Col. ii. 2), and a resting and a hanging upon Christ 
 with all the heart for salvation (Joh. iii. 33 ; i. 12; 
 1 Tim. i. 15 ; Isa. x. 20 ; Eom. v. 2). 
 
 Q. Quhy call zee* faith ane assurance of knowledge .? 
 
 A. Because it is no faith, bot a blind gessingf to 
 beleeve as the kirk beleeveth quhen wee know not 
 quhat wee beleeve. — 1 Cor. i. 21 ; Isa. liii. 11 ; Joh. 
 vi. 69 ; Jer. xxxi. 34 ; 2 Cor. v. 1 ; iii. 18 ; 1 Cor. 
 iv. 6. 
 
 Q. Quhy call ze faith a leaning and hanging upon 
 God ? 
 
 A. Because it is not enough to salvatione to be- 
 leeve that God is true in his Word. 
 
 Q. Hoiv prove ze that ? 
 
 A. Because faith is a leaning upon God (Isa. x. 
 20; Ps. xxxvii. 5; xxii. 8), as if ane sinner wer 
 ane lamed man quho cannot stand his alon ;| bot 
 must leane upon Christ as his staff and hold, and a 
 comming to Christ (Mat. xi. 28 ; Joh. vi. 37), as a 
 wearied traveler to ane innes, quher he casteth down 
 his bilget.§ 
 
 Q. Bot is not faith to beleeve quhat God saith is true ? 
 
 A. Yea, that is not all ; wee must beleeve also the 
 goodnes of the promeis, as a condemned man upon 
 the scaffold beleeveth in the king's clemencie and 
 grace quhen he sees the sealed pardone, q^as the 
 hearts of other beholders ar not so touched and 
 moved as his heart is. 
 
 Q. Must I, for my pairt, believe that Christ died for 
 me ? 
 
 A. Yea, certainlie, bot zow must first hang upon 
 him as a mercifull Saviour befor zow come to that. 
 
204 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * lay hold of 
 you. 
 
 t fc.c. stoop or 
 bow down. 
 
 t i. e. insipid. 
 Let. 182. 
 
 Q. Bot because Christ died not for all, how shall I 
 know if it he his hidden purpose to die for me ? 
 
 A. Try your owne purpose first, and not Christ's 
 purpose first ; if your heart cleave unto him as a 
 half drowned man grippes to a strong tree growing 
 upon the brink of the water, and so can hold be 
 him, he cannot bot gripp zow.* 
 
 Q. Bot is it not presumption for me to apply Christ 
 as myne oivne befor I be assured quhither he is myne or 
 not? 
 
 A. If in humilitie thinking baselie of yourself and 
 highlie of Christ zee come and tak possessione, pos- 
 sessione is right good enough. 
 
 Q. Male that more plaine to me, 
 
 A. A king maketh a supper upon purpose to feed 
 the hungrie, he scattereth gold amongst a number of 
 beggares, it is not meet that tyme the hungrie and 
 the begger say, I know not the king's mynd con- 
 cerning me, bot lett every man stepp to and eat and 
 loutjf and gather the king's gold. 
 
 Q. Bot then may not all, the elect and reprobat, beleeve 
 that Christ died for them ? 
 
 A. As the lamb, by the instinct of natur, knoweth 
 its mother amongst a hundreth so soone as it is 
 borne, soe everie one borne of God, by ane secreet 
 instinct of grace knoweth Christ to bee his owne, 
 q'^ the reprobat cannot doe ; they ar ever dry and 
 wearshj in their heart affectiones toward Christ. 
 
 Q. Then the reprobat ar not obiished to beleeve that 
 Christ died for them ? 
 
 A. No, they are obiished to rest upon Christ with 
 all their heart for salvatione, q^ they cannot doe. 
 
 Q. Hes not temporarie faith the nature of true faith 
 evin as ane infant that liveth ane day hes the nature of 
 man in him ? 
 
 ^. No. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 205 
 
 Q. Quhy so ? 
 
 A. Because their heart is evill and stonnie ground 
 (Mat. xiii. 20) ; that joy and faith is not rooted and 
 grounded upon the authoritie of God, hot upon ease 
 and honour, that accompanieth the gospell. 
 
 Q. How far may reprobats go on the way to heavin ? 
 
 A. They may know the heavinlie doctrine by the 
 power of the holie Spirit, and find some sweetnes y^* 
 pleaseth nature thereinto, and desire heavin (Num. 
 xxiii. 1 4 ; Heb. vi. 4), and reforme their lif in many 
 things (Mark vi. 20), and sorrow for sinnes (Ex. 
 ix. 27). 
 
 Cap. 22.— Of Justification, 
 
 Q. Quhat is justification ? 
 
 A. It is the gracious sentence of the judge of the 
 world esteeming beleeving sinners to be pardoned 
 and righteous for the satisfaction of Christ their 
 cautioner, quho died for them. 
 
 Q. Quhat is the prindpall cause moving God to justifie 
 sinners ? 
 
 A. His free grace accepting and counting Christ 
 as our cautioner, 
 works or for faith. 
 
 not being moved ether for our good 
 
 Q. Hoio can the righteousnes of ane other man, such 
 as Christ is, mak us righteous, fm' the quhytnes in ane 
 swane'\ or snoiv cannot mak the wall quJiyt ? 
 
 A. Christ is not ane other man heir, bot he is the 
 cautioner and we the poor divers, J and the diver is 
 free by the law if the cautioner pay. 
 
 Q. Quhat ar then our good loorks done hy the grace of 
 Godis Spirit 2 
 
 A. No causes at all of our justification (Eom. iv. 
 18, 19, 20), bot onlie fruittes of our faith. 
 
206 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Faith. 
 
 ,e. account. 
 
 Q. Is not our faith ane cause of justification ? 
 
 ^. It is the hand that layeth hold upon the right- 
 eousnes of Christ and draweth Christ in to us. 
 
 Q. Doth not God justifie us for our faith, or is faith 
 any cause or instrument upon Godis pairt ? 
 
 A. Non at all, for God, beholding Christ dicing 
 upon the crosse, doth esteeme and reckin all the elect 
 righteous as if they had satisfied him fullie. 
 
 Q. Then in Godis compt* the elect ar justified and 
 freed from their sinnes long ere they beleeve ? 
 
 A. Yea, certainlie, evin as ane earl's sonne the 
 first night he is borne is a lord, howbeit he nether 
 knoweth of it, nether doth he possess the lordship. 
 
 Q. Quhat then is the work of faith ? 
 
 A. It maketh the conscience of the sinner to rest 
 upon crucified Christ for righteousnes, and is all that 
 God requireth of us in justification. 
 
 Q. Then a naked faith without love, feare, hope, and 
 good works is enough for us ? 
 
 A. Not so, for as the eyes onlie sees, yet they 
 must be in the head, and with the face and eares, so 
 faith is conjoyned with all other graces, and yet 
 onlie faith doth lay hold on Christis righteousnes. 
 
 Q. Quhat ar the pairts of our justification ? 
 
 A. Two ; first the not reckoning or counting our 
 sinnes to be ours (Rom. iv. 8), and the counting of 
 Christ's righteousnes ours (2 Cor. v. 21). 
 
 Q. Bot is it not enough that our sinnes ar taken 
 away ? 
 
 A. Not ; for to mak a diver a courteour with a 
 king both his debtis must be payed and he must 
 be maid rich and clothed in fair apparel. 
 
 Q. How of tin ar wee justified ? 
 A. Once onlie, howbeit the feeling of that mercie 
 must oftin be renewed. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 207 
 
 Q. Bot ar we justified from sinnes evin befor we 
 committ them ? 
 
 A. In the work of justification God beholds 
 sinners as free from all their sinns, because Christ 
 in ane paper gave in all our debtis, and payed for 
 them, and cancelled and rent the handwriting of 
 the law against us upon the crosse. — Col. ii. 14, 15. 
 
 Q. Quhy ar we commanded in the Word to beleeve, to 
 repent, to be holie, bot ar never commanded to be justi- 
 fied? 
 
 A. Because God onlie and quhollie, without any 
 work in us, justifieth us for his dear Sonnes saik. 
 
 Cap. 23,— Of Adoption. 
 Q. Quhat ar the fruittis of our justificatioune ? 
 A. Adoptione to ceartaifitie of salvatione and 
 Christian libertie. 
 
 Q. Quhat is adoption ? 
 
 A. It is Godis reckoning and esteeming of us to 
 be sonnes after wee beleeve and ar reconciled unto 
 God.— Joh. i. 12; Kom. viii. 17, 29. 
 
 Q. Hoiu shall we know that we ar adopted ? 
 
 A. If we can pray to our Father (Zach. xii. 10; 
 Rom. viii. 15, 26; Gal. iv. 6); if we be in fashione 
 lik our Father and our brother Christ (Mat. v. 48 ; 
 Eom. viii. 29), serving for the inheritance as heires, 
 not for the movables as slaves (Eom. viii. 17, 23). 
 
 Cap. 24.— Of Hope. 
 
 Q. Quhat ar the fruitis of our adoption ? 
 
 A. First, we may thereby hope for the inheritance 
 (Eom. viii. 23), and pray for it and to be ledd unto 
 it (Eom. viii. 15). 
 
 Q. Quhat is hope ? 
 
 A. Ane assured wait ting of the soul for the glorie 
 that shall be revelled, evin under all troubles. — 
 Heb. vi. 11. 
 
208 
 
 Of Hope. 
 
 Chap. 29. 
 
 ■* Invocation 
 of God. 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Q. Quhairfro arises hope ? 
 
 ,A. Out of the feeling of Godis love toward us in 
 Christ— Rom. v. 1, 2. 
 
 Q. Quliat ar the fruites ilutt hope bringeth foorth ? 
 A. Patience (1 Thes. i. 3), joy (Heb. iii. 16), 
 and a care to be holie (1 Joh. iii. 3). 
 
 Cap. 25. — Of Prayer. 
 
 Q. Quhat is the other fruitt of adoption ? 
 
 A. It maketh us to pray and cry Abba Father 
 (Rom. viii. 15), as earthlie bairnes, because they ar 
 sonnes, seeketh all thingis they need from ther 
 father. 
 
 Q. Quhat is praijer ? 
 
 A. Ane humble incalling* upon God (Ps. 1. 21), 
 in faith (Jam. i. 6), in the nam of Christ (Joh. 
 xiii. 14), for all things that wee need, ether for our 
 salvation or Godis glorie. 
 
 Q. Quho should pray 1 
 
 A. All ar commanded to pray. 
 
 Q. Both the saintis and angells pray for us ? 
 
 A. They praise God, and wisheth the day of 
 resurrection and the confusion of Godis enimies 
 (Rev. vi.), bot they know not our particular neces- 
 sities, nether ar we to seek the aid of their prayers. 
 
 Q. Quhome to should we pray ? 
 
 A. To God onlie (Ps. 1. 21), and nether to sainctes 
 nor angells, seeing God will not give the glorie of 
 his worshipe to any bot to himself. — Rom. x. 13, 14 ; 
 Jer. xvii. 5 ; Mat. iv. 10. 
 
 Q. Quhat is the best rule of prayer ? 
 
 A. The prayers of the sainctis in Godis AVord, 
 especiallie that prayer that Christ hes taught us, q^ 
 is, Our Father q^^ art, etc. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 209 
 
 Q. Quhat ar the pairtis of this praijer ? 
 A. It conteaneth six suittis,* three for his glorie, 
 and three for our own necessitie, and a thanksgiving. 
 
 Q. Quhat ar the pairtis of the first suitt 7 
 A. It sheweth to quhome the quhole prayer is 
 directed, and then the suitt is sett downe. 
 
 Q. Quherfor call ye God our father .? 
 
 A. Because wee ar to come with reverence and 
 faith in prayer, as bairnes to their fatheris knee, 
 with love to our brethren, and to speak to him in a 
 bairnes tongue quho hes maid us bairnes in Christ. 
 
 Q. Quhy call ye him Father in the heavins ? 
 
 A. Because we ar in humilitie to think of our- 
 selves as wormis and as strangeres upon earth, and 
 to trust in his power and reverence his glorie with 
 heavinlie myndis in prayer. 
 
 Q. Bot is not God in all places als iceel as in heavin ? 
 
 A. Yea, he filleth heavin and earth, bot heavin is 
 called his house and throne because ther he sheweth 
 the fulnes of his glorie to sainctis and angellis. 
 
 Q. Quhat learne zee f of this ? 
 
 A. It is our pairt to sigh to be at home in his 
 house, seeing heer wee seem to be far from our lord. 
 
 Q. Quhat seek ye in the first petition, Hallowed he thy 
 name? 
 
 A. We pray that God wold mak all men know 
 and glorifie him in his holie nature, word, and 
 works, and that we may glorifie him by a holie lif, 
 and that his enimies that dishonour him wer con- 
 founded. 
 
 Q. Bot can we mak Godis nam holier then it is ? 
 
 A. No, bot we ar admitted to that honour as to 
 hold our lord in his throne of glorie quhen the 
 wicked wold J pull him out of it and desire onlie 
 that his glorie may appear to all men. 
 o 
 
210 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 length. 
 
 t where. 
 
 Q. Quhat meane zee hy the second suitt, Thy Jcingdome 
 come ? 
 
 A. Heir, out of zeall to Godis glorie, we desire 
 that God wold gather a kirk ; accompanying the 
 word, sacraments, and discipline with his holie Spirit 
 against the devill, the world, and the flesh, and that 
 at lenth * he wold come in glorie that his Christ may 
 be maried upon his kirk. 
 
 Q. Quhat seek ye in the thrid petition, Thy will be done ? 
 
 A. Wee desire grace to deny our owne will and 
 carnall reasone, that we may submitt ourself to that 
 qi^ we know God hes decreed, and that we and all 
 others may obey his will in his word cheerfullie, as 
 the angellis in heaven serveth him. 
 
 Q. Quhat affection should we have in this 'petition ? 
 
 A. 1, K godlie sorrow that the Lord is angered by 
 our sinnes ; 2, our will in all troubles should with- 
 out quarelling of God rest upon his will ; 3, as 
 fettered prisoners wee should long to be qherf wee 
 shall sinne no more. 
 
 Q. Bot may it fall out that Godis ivill is not done ? 
 quho can fight against his will ? 
 
 A. His just decree shall stand for ever (Isa. xiv. ; 
 Ps. xxxiii.), bot sinners doth not his will in his 
 word, nether rest they allwayes upon his holie 
 decrees evin quhen they know them. 
 
 Q. Quhat difference is ther hetwixt his decree and his 
 revelled will in his Word 1 
 
 A. In his decree he setteth downe that q''^ he 
 will doe himself ; in his revelled will and law he 
 setteth downe our duetie q^^ we should doe, bot 
 oftintyme we doe it not. 
 
 Q. Quhat seek zee in the fourth petition, Give us this 
 day, etc. ? 
 
 A. Wee desire of God food and raiment, a bliss- 
 ing upon the labores of man and beast and lawful! 
 pleasures, that we may be helpit in our jorney to 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 211 
 
 weather. 
 
 t Neither what 
 we have 
 acquired nor 
 what we have 
 inherited. 
 
 heavin, blissed in health, sleep, and houses, good 
 magistrats, fair waither.* 
 
 Q. Quhy say ze give us and not render us ? 
 
 A. Because we deserve nothing at Godis hand, 
 and nether our conqueis nor our birth,f hot onlie 
 Godis free gift maketh us a spirituall right to the 
 earth. 
 
 Q. Bot qiihen our harnes and houses and the table is 
 full of meet, need wee then to pray ? 
 
 A. Yea, indeed, because God may curse our bread 
 and turne it into a stone, and they ar robbers quho 
 puttis their handis to Godis creaturis and seeke not 
 libertie by prayer from him. 
 
 Q. Quherfor say ye. This day ? 
 
 A. Because we should pray als oft as we ar 
 hungrie, and God will have us for the morrow to 
 trust in his providence. 
 
 Q. Quhy seek ye nothing hot daily bread ? 
 
 A. Because our heartis should not run after 
 covetousnes, bot be content with our present meal 
 and food and raiment. 
 
 Q. Quhy ar all the necessities of this lif called bread? 
 
 A. Godis Word speaketh so to teach us to be 
 thankfuU for that q^^ sufficeth nature, and not to 
 seek for that q'^ doth please the desires of our sin- 
 full flesh. 
 
 Q. Quherfor call zee it our bread, seeing it is Godis 
 bread ? 
 
 A. Because we ar to labour for it in a lawfull 
 calling, els wee steill our breid and makis unjust con- 
 queis, and because it must ether be maid ouris in 
 Christ els wee robb God. 
 
 Q. Quhat is the meaning of the fyft petition. Forgive 
 us our sinnes ? 
 
 A. Out of love to forgive all men, evin our enimies, 
 and out of the felt weight of our confessed sinnes. 
 
212 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Chap. SO. 
 
 t removing. 
 
 wee desire God freelie for Christis saik to pardone 
 our sinnes and wash us in his blood. — Ps. li. 
 
 Q. Quhat seek zee in the last petition, Lead us not 
 into tentatione ? 
 
 A. Wee crave the increase of faith and grace, and 
 that wee may have strenth to stand against the 
 devill, sinne, and all the troubles and the evill and 
 curs * in tentationes as being weak of ourselfis. 
 
 Q. Quhat meane zee by the thanksgiving, For thyne is 
 the kingdome, etc. ? 
 
 A. Wee praise God as our king, trusting he is 
 willing and pouerfull to help us, because the glorie 
 of our salvatione belongeth to him. 
 
 Q. Quhat meane ze by the. word Amen ? 
 
 A. It saith, I beleeve it shall be soe as I pray. 
 
 Cap. 26.— Of Fasting. 
 
 Q. How many sortis of prayer ar ther ? 
 A. Som ordinarie, at all tymes ; some extra- 
 ordinary, as fasting. 
 
 Q. Quhat is fasting ? 
 
 A. Ane abstinence from meat and drink and all 
 lawful! pleasures (Ex. xxxiii. 4, 5 ; Joel ii. 16), that 
 we may in bitterness of soull mourne for our sinne. 
 
 Q. Quhen should we fast ? 
 
 A. Not at sett tymes as Papists does, bot quhen 
 the bridegroome Christ is flitting,f and wee under 
 great sinnes. — Luk. v. 35. 
 
 Q. Quhen should wee pray ? 
 
 A. Not precislie at sett houres as Papistis doe, 
 bot at all occasions. — 1 Thes. v. 17. 
 
 Q. Quher should wee pray ? 
 
 A. In all places (1 Tim. ii. 8), not at the holie 
 grave as the Papistis doe. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 213 
 
 Chap. 31. 
 
 Cont. with 
 Arm. and 
 Papists if the 
 truelie re- 
 generat can 
 turn apostats. 
 
 Cap. 27.— Of the Certaintie of our Salvation. 
 
 Q. Quhat is the second fruit of our justiflcatioune ? 
 A. Our salvation is sure in itself, and wee may 
 be perswaded that it is sure. 
 
 Q. Quhat ar the groundis of our continuance in the 
 state of grace ? 
 
 A. Som groundis ar in God, som within ourselvis. 
 
 Q. Quhat groundis of assurance of salvatioune ar in 
 God? 
 
 A. God hath decreed to save us (Joh. xvii. 2, 6 ; 
 vi. 37; Rom. viii. 29; xi. 7; Mat. xxiv. 24); we have 
 Godis pouer (Matt. x. 28 ; 1 Pet. i. 5), his promise 
 and covenant (Jer. xxxii. 40, 41), and oath (Heb. 
 vi. 17; Jer. xxxi. 35, 36, 37; Hosea ii. 19; Isa. 
 lix. 21), and Christ prayeth for us that our faith 
 faill not (Joh. xvii. 15 ; Heb. ix. 24 ; Joh. xi. 22). 
 
 Q. Quhat warrandis have we ivithin us ? 
 A. His Spirit dwelling in us to the end. — Joh. 
 xvi. 13; Ezech. xxxvi. 27; Joh. iv. 14; 1 Joh. iii. 9. 
 
 Q. Bot hes not God p'omised to keep us in grace upon 
 condition that wee doe our pairt ? 
 
 A. Yea, God hes promised to call us by his 
 grace to doe our pairt (Jer. xxxii. 40, 41), and so 
 fulfilleth both his pairt of the covenant and ouris. 
 
 Q. Bot may we not then sleepe and fold our handis 
 and commit all the cair to God of our salvatioune 1 
 
 ^. It is a work of Godis Spirit, and a suire 
 meane of our continuance that God by his Spirit 
 maketh us carefull to work out our salvatione in 
 fear and trimbling. — Phil. ii. 13; Ps. i. 2; Luk. 
 viii. 15. 
 
 Q. How ar wee assured of our continuance in grace 
 in our owne conscience ? 
 
 A. Godis Spirit witnesseth with our spirit that 
 we ar Godis sonnes and heiris. — Rom. viii. 
 
2U 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 ■* written. 
 
 + renewed. 
 
 t repent. 
 Ltt. 125. 
 
 Q. Quhat is the witnes of Godis Sprit ? 
 
 A. It is the voyce of Godis Spirit accompanying 
 the Word, so speaking to the heart and making all 
 the promises of God to be myne as if the new 
 covenant wer ritten* and spokin to me by name. 
 
 Q. Quhat is the witnessing of our spirit ? 
 
 A. It is the knowledge and feeling that my 
 renuedf mynd and heart hes of Godis unchaingeable 
 love to me in Christ, as the wifF amongst a thousand 
 strangers knoweth hir husbandis voyce, howbeit 
 shoe cannot mak otheris know it as shoe doth. — 
 Cant. ii. 8. 
 
 Q. Bot quhat ar the tohins and the marks to your 
 soull that that knowledge beguileth zou not ? 
 
 A. I have joy as a man that hes found a treasure 
 (Acts viii. 39 ; 1 Pet. i. 8 ; Acts ix. 17), and wonder 
 quhy my God should love me rather then others 
 (Joh. xiv. 12; iv. 29; Acts ix. 21). I love and 
 desire Godis love to doe his will (Cant. v. 8 ; i. 7 ; 
 Ps. cxvi. 12; 1 Joh. iv. 9; 2 Cor. v. 1, 2; Phil. ii. 2, 3); 
 prise this world at nothing for him (1 Pet. ii. 11 ; 
 Mat. xiii. 44). 
 
 Q. Quhat is it then to receive earnest of God and to 
 he filled by the spirit of promise unto the day of 
 redemption ? 
 
 A. Quhen God hes gevin me the graces of his 
 Spirit as a earnest pennie that I shall receive glorie, 
 and my soull is as a sealed and closed letter, stamped 
 with the image of Christ in all the power therof. 
 
 Q. Quhat is the fruit of this ? 
 
 A. I am persuadid that God will not rewj of his 
 bargane and losse his earnest pennie, and that 
 nothing can break up the king of heavin's great seall 
 and stamp. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 215 
 
 Chap. 32. 
 
 ■* while, i.e. 
 until. 
 
 t reach or 
 attain. 
 
 { perhaps 
 gropeth, feel- 
 eth for. 
 
 Cap. 28. — Of Temptatiounes. 
 
 Q. May not Godis children fall into greevous sinnes ? 
 
 A. Yea, God leaving them they doe oftin fall, bot 
 the Lord putteth his hand undir them and raiseth 
 them again. 
 
 Q. Will they not both then and at other tymes douht 
 of Godis favour ? 
 A. Yea, certainelie. 
 
 Q. Quhat shmld be our case under the conscience of 
 sinne, and absence of Godis favour ? 
 
 A. Wee should not give sleepe to our eyes q^®* 
 wee confess and repent, and should seek to the 
 covenant (Isa. liv. 7, 8) and mercie of God quho 
 cannot forgett us (Isa. xlix. 15). 
 
 Q. Bot at such tymes ivee cannot winn'f to that ? 
 
 A. Then, lik a man in a dark house quho cannot 
 see ether doore or window, but grippeth J to the doore 
 with his handis, wee should deeme weell of God, 
 still beleeve and runne to old experience both in 
 ourselvis and otheris. 
 
 Q. How may wee be comforted in afflictiones ? 
 
 A. If humbling ourselvis undir Godis hand (Jam. 
 iv. 10; 1 Pet. v. 6 ; 2 Sam. xv. 26), who stryketh 
 us (Isa. xxvi. 11; Job v. 6; Amos iii. 6), we 
 remember the good fruit of sanctified crosses (Ps. 
 cxix. 67 ; Hos. v. 15 ; 1 Pet. i. 7), and that thereby 
 we know wee ar lik the prince of our salvatioun 
 (Heb. ii. 18; iv. 1 5), and ar sonnes and not bastards 
 (Heb. xii. 7). 
 
 Q. How may wee overcome the ivorld ? 
 
 A. By faith (1 Joh. v. 5), patience (Luk. xxi. 19), 
 a good conscience befor men. — Mat. v. 16; 1 Pet. 
 iii. 16. 
 
 Q. How may we overcome Sathan ? 
 A. We must put on Godis armour. 
 
216 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * breast. 
 
 t i.e. rods 
 smeared with 
 birdlime. 
 
 J weak. 
 
 II hate. 
 § i.e. on. 
 
 Chap. 33. 
 
 Q. Quhat is the armour of God ? 
 
 A. Eph. vi. 14 ; 1, the girdle or belt of treuth and 
 sinceritie in all wee doe ; 2, righteousnes and a good 
 conscience upon the breist* against all that sinne, 
 Sathan, and the world can say ; 3, our feet shodd 
 with the assurance of peace with God and a purpose 
 to goe to heavin through all thornes in our way ; 
 4, in the one hand faith, in the other Godis Word to 
 cut the knottis and cordis of sinne ; 5, hope upon 
 the head to look and wait for glorie. 
 
 Q. How obteane we this armour ? 
 
 A. By earnest prayer and w at chin in all sobrietie. 
 
 Q. How shall wee overcome temptatiounes arysing 
 from our heart ? 
 
 A. If, having put on this armour wee slay the 
 thoughts of sinne in the birth, not setting downe 
 our affections upon them, because they ar lime 
 wandesf to walk J birds. 
 
 Q. Hoiv shall wee know that temptations jjrevails ? 
 
 A. If we delite, consent, and practise; bot if wee 
 resist and pray against them and hat|| them, howbeit 
 they draw us one,§ yet we shall overcome. 
 
 Cap. 29.— Of Christian Libertie. 
 Q. Quhat is the thrid fruit of justificatioun ? 
 A. Our Christian libertie. 
 
 Q. Quherin standeth our Christian libertie ? 
 
 A. In that we ar freed from the curse of the law 
 and sinne, and from the commandementis of men 
 and all ceremonies. 
 
 Q. Quhat is our libertie in things indifferent ? 
 
 A. We may use them or not use them, providing 
 we hurt not the conscience of other men. — Rom. 
 xiv. 13; 1 Cor. viii. 13. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 217 
 
 Cap. 30. 
 
 Q. Now having spoJcin of redemption purchased and 
 applyed in this lif, quhair shall our redemption be fullie 
 perfited ? 
 
 A. In the last day, called for that cause the day 
 of redemption. 
 
 Q. Quhen will that day bee ? 
 
 A. God hes keepid the knowledge of it from us 
 to the end wee may watch and pray. — Mat. xxiv. 
 22 . . 36; Luk. xxi. 34-5 ; 1 Thes. v. 2-3. 
 
 Q. Bot quhai toUns goeth befor the last day ? 
 
 A. Menny* shall fall from the faith, and fals Christis 
 shall aryse, men's love shall grow cold (Mat. xxiv.), 
 and ther shall be famine, blood, and pestilence. 
 
 Q. Quho shall be the judge ? 
 
 A, The man Christ (Acts x. 42; xvii. 31), for 
 our great comfort, seeing our cautioner shall sitt and 
 judge upon the debtis he payed himself. 
 
 Q. Quher sJwdl lie be first seene ? 
 
 A. To the eyis of all living he shall come with 
 thousands of angellis through the skyes, and shall 
 sitt in a great quhyt throne to expresse his greatnes 
 and uprightnes in judgment. 
 
 Q. Bot quhat shall he first doe ? 
 
 A. At his presence the earth and the works 
 therin shall be brunt with fire, the heavins shall 
 depairt away lik a skrooll,f and by the voyce of a 
 mightie angell and a shout, he shall rayse all the 
 dead. 
 
 Q. Quhat shall become of tJwse that ar found alive a,t 
 his coming ? 
 
 A. They shall not die, bot be changed, c^^ shall 
 be to them instead of death. 
 
 Q. Quhat doth he after that ? 
 
 A. He shall summond all natiounes befor him 
 
218 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * I.e. range m 
 order. 
 
 Chap, 35. 
 
 t i.e. who. 
 
 t pledge or 
 security. 
 
 (Mat. XXV. 40; Eev. i. 7), and rank* them, setting 
 the wicked on his left hand and the godlie on his 
 right hand. 
 
 Q. After quhat maner shall he proceed ? 
 
 A. The book of Godis decree and the bulk of 
 rememberance (Mai. iii.), and the buik of everie man's 
 conscience shall be opined, and everie one shall be 
 judged according to their works. — Eev. xx. 12. 
 
 Q. Quhat Hissings ivill Christ hestotv upon his kirk ? 
 
 A. He shall raise the dead in Christ first, and 
 mak their bodies lik his owne glorious bodie, and 
 present them without sinne before him, and receive 
 them to himself. — Joh. xiv. 2, 3. 
 
 Q. Quhat shall he the state of the tvicked ? 
 
 A. The judge shall say to them, Depairt ze cursed 
 into everlasting fire, prepared for the devill and his 
 angellis, and that shall be ther estait for evermore. 
 
 Cap. 31,— Of ye Sacramentis. 
 
 Q. Having spokin of the doctrine of faith, qichat are 
 the seales of this doctrine ? 
 
 A. The sacramentis that ar bodielie and out- 
 wardlie pledges of Godis grace. 
 
 Q. For quhat end was sacramentis ordained .? 
 A, To strenthen and confirme our staggering 
 faith. 
 
 Q. Quhat learne zee of this ? 
 
 A. Our Lord is mercifull and pitifull [to] his 
 bairnes q^t will not beleeve his oath and word 
 without a paund,J and that they ar damned who 
 refuseth God's paundis. 
 
 Q. Quho lies p)oivcr to ordaine a sacrament ? 
 A. Onlie Christ, quho hes pouer to giv and 
 promis grace, q^^ is the soull of the sacramentis. 
 
THE SOIBIE OF CHRISTIAN RELIGION. 
 
 219 
 
 Q, Quliat is tJie end and fruitt of ane sacrament ? 
 
 A. It sealeth up our fellowship with Christ that 
 he giveth himself to us and that we promise to tak 
 Christ to be our redeemer, as he that receives chairter 
 and seall from the king receiveth landis and bindeth 
 himself to be the king's vassald.* 
 
 Q. Is ther any imcard verhie in the sacramentis quhair 
 [by], howbeit wee be sleeping, they give grace ? 
 
 A. No ; the sacrament is bot as the glasse of the 
 physitian that carieth the oyle, bot the oyle and not 
 the glasse cureth the wound. 
 
 Q. Then God giveth nothing to v:s'\ bot the outicard 
 seale ? 
 
 A. Yea, he both offereth and giveth grace, bot 
 we must by faith receive els wee ar not the better. 
 
 Q. Hoio many sorfis of sacramentis ar ther ? 
 
 A. Some before the fall, some after the fall in 
 the kirk of the Jewes, som in the Christian kirk 
 after Christ cum in the flesh. 
 
 Q. Quhat was the sacrament befor the fall .? 
 
 A. The tree of lif in paradyse q^^ was a seale of 
 the covenant of works that if Adam should obey 
 God he should live for ever in Christ. — Rev. ii. 7. 
 
 Q. Quliat were the sacramentis in the kirk of the 
 Jewes .? 
 
 A. Circumcision, q^^ in substance and natur 
 answereth to baptisme, and the passover, q^^ 
 answereth to the Lordis Supper. 
 
 Q. Quhat was circumcision ? 
 
 A. The cutting away of the foreskin of the flesh 
 of everie manchild the 8 day after they wer borne. 
 
 Q. Quhat was the grace sealed in that sacrament ? 
 A. The cutting away of the uncircumcised and 
 stony heart, and the bodie of sinne. — Col. ii. 11. 
 
220 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 roasted. 
 
 ii.e. livetb. 
 
 t herbs. 
 
 Q. Quliat was the passover ? 
 
 A. The eating of a lamb rosted * with fire, and 
 the sprinkling of the blood of it upon the postis of 
 the dooris. 
 
 Q. Quhat is the grace sealed in this sacramsnt ? 
 
 A. That as the Israelites quhose doores was 
 sprinkled with the blood of the lamb w^as delivered 
 from destruction that cam upon Egypt, so those 
 quhose soules ar sprinkled with the blood of Christ 
 ar saved from the eternall wraith of God. 
 
 Q. Quhat meanes the rosting in fire and the eating 
 of the lamb ? 
 
 A. That our soullis by faith eateth and leavethf 
 upon Christ the lamb of God, quho was brunt in the 
 furnace of his Fatheris wraith for our sinnes. 
 
 Q. Quhat sort of a lamb was it ? 
 A. A male of the flock without any infirmitie, to 
 be a sacrament of spotles Christ. 
 
 Q. Quho eat it ? 
 
 A. Only the people of the Jewes and in everie 
 familie, because onlie Godis people hath pairt in 
 Christ and applyeth Christ to their soules. 
 
 Q. In quhat habit ? 
 
 A. With their loynes girded up and staves in 
 their handis, because those quho commeth worthilie 
 to the sacrament should mak them for their jorney 
 to heavin. 
 
 Q. IFith quhat other meat .? 
 
 A. With bitter heirbisj and unleavened bread, 
 because they that hes their pairt in Christ should 
 prepaire them to bear the crosse and to bee free of 
 hypocrisie. — 1 Cor. v. 
 
 Q. Quhat tym. ? 
 
 A. In the evining, because Christ died in the end 
 of the world. 
 
THE SOIDIE OF CHRISTIAN RELIGION. 
 
 221 
 
 i.e. drunken. 
 
 Q. Quhat ar the sacramentis of the Neio Testament ? 
 A. Baptisme and the Lordis Supper. 
 
 Q. Quhat seeth your eye in baptisme q^^ is the signe ? 
 A. Water sprinkled upon ane infant. 
 
 Q. Quhat is sealed to us heer ? 
 
 A. Our new birth and washing from our sinnes ; 
 as the infant's face is under the water so ar our 
 sinnes buried with Christ in baptisme, and we ar 
 washed from our sinnes and put on Christ. — Gal. 
 iii. 27. 
 
 Q. Quhat is the end of haptism,e ? 
 
 A. That we may be received as burgesses in 
 Christ's citie to be holie and without blame before 
 him.— Tit. ii. 14. 
 
 Q. Quhat icarrand have zee to baptise infants that 
 understands not the sacrament ? 
 
 A. God himself warrands it that because they ar 
 within the covenant they should also receive the 
 seal of the covenant. — Gen. xvii. 10; Acts iii. 25. 
 
 Q. Ar all washin from their sinnes that ar baptised .? 
 
 A. No; baptizme is bot a signe (1 Pet. iii. 21), 
 it is Christ's blood onlie, laid hold on by faith, that 
 saveth us from our sinnes (1 Joh. i. 7 j 1 Pet. 
 i. 18, 19; Eph. i. 7). 
 
 Q. Ar infantis all damned that dieth ivithout the 
 sacrament of baptisme ? 
 
 A. Thair is no warrand in Godis word to bind 
 Godis hands so as he could not save without out- 
 ward meanis. 
 
 Q. QuhM see yee in the Lordis supper .? 
 A. Bread takin, brokin, and eatin, and wine 
 poured out and druken.* 
 
 Q. Quhat is meaned and givin therivith ? 
 A. Our soul by true faith eateth and drinketh 
 Christis flesh and blood, and wee ar nourished and 
 
222 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 until. 
 
 Of the 
 
 Transubstan- 
 tiation, 
 fie. into. 
 
 groweth up in him, and our union among ourselves 
 is sealed up. 
 
 Q. To quhat end ordained the Lord that sacrament ? 
 
 A. Quhen Christ left his spouse he gave hir this 
 sacrament as a love tokin to mak hir in faith 
 remember that hir husband was crucified for hir, 
 q^^* the mariage day come that he and shoe meet 
 againe. 
 
 Q. Quhen did Christ first ordain this supper ? 
 
 A. The night when he was betrayed, leaving it 
 as his last command befor his death, that his kirk 
 should doe this in rememberance of him. 
 
 Q. Bot is not Christ offered in ane unbloody sacrifice 
 in this supper to his Father ? 
 
 A. No ; as Christ suffered and died bot once, and 
 cannot die againe, so he is bot once offered upon the 
 crosse.— Heb. ix. 25, 26, 27. 
 
 Q. Is the bread and the wine turned over and changed 
 mf Christis bodie and blood ? 
 
 A. They ar changed in their use as being, after 
 they ar consecrat by prayer, no longer common 
 food, bot in substance and natur they remaine bread 
 and wine. 
 
 Q. Quhy then doth Christ call the bread and the wyne 
 his bodie and blood ? 
 
 A. Because in all sacraments men speaketh so, 
 and because als truelie as wee eat and drink in 
 faith, als truelie wee receeve Christ crucified and all 
 his blissings, and ar spirituallie nourished in him. 
 
 Q. Bot quhy may we not say that Christ's body in 
 substance is tlierc ? 
 
 A. 1, Because then the cup also in substance should 
 be the new testament, q^^ is a dreame; 2, then 
 should be two Christs, one that giveth, ane other 
 givin ; he should not be true man, and soe not our 
 
THE SOUMK OF CHRISTIAN RELIGION. 
 
 223 
 
 Saviour if his bodie wer in a thousand sundrie places 
 at once. 
 
 Q. Quhat is the meaning then of this q^^ Christ said, 
 This is my bodie ? 
 
 A. He meaned this bread q^^ I have takin, 
 blissed, and brokin (1 Cor. x. 16; Acts xx. 7; 
 1 Cor. xi.), is a sacrament and pledge that I doe 
 surelie give to zow * beleevers my bodie and blod to 
 be food to nourish your soulis, as quhen a lord 
 delivereth to a captain the keyes of his castell, he 
 sayth, Behold, I give zow my house to keep. 
 
 Q, Is Christ then reallie present in this sacrament ? 
 
 A. Yea, certainlie the Lord doth reallie and 
 truelie, not in imaginatione, give us his bodie and 
 blood, bot after a spirituall maner. 
 
 Q. Quhat is further meaned by the bread ? 
 
 A. That as it is one bread maid up of many grains 
 of quheat ; so we ar one body among ourselves, and 
 so we ar oblished to love one another. 
 
 Q, Quherin standeth the love of the saindis one to 
 another ? 
 
 A. Praying one for another, mourning with those 
 that mourneth, and rejoysing with those that 
 rejoyseth (1 Cor. xiL26; Eom. xii. 15; Eph. vi. 
 18, 19; Acts iv. 32 ; 1 Joh. i. 4), helping and re- 
 leeving the poore, and edifying one another. 
 
 Q. Hon: do we edifie one another ? 
 
 A. Wee should teach one another (Col. iii. 16), 
 exhort one another (Heb. iii. 13), rebuik and warne 
 one another (Lev. xix. 17 ; 1 Thes. v. 14), and meitt 
 togidder and confer upon Godis Word (Mai. iii. 16; 
 CoLiv. 6; Eph. iv. 2 9 ; Ps. xxxvii. 30; Prov. xxxi. 26). 
 
 Q. Then is it law full for privat Christians to expowf 
 Godis Word as pastors doe ? 
 
 A. It is not lawfull for them to teach publicklie 
 as Godis mouth to the kirk, bot it is their duiety 
 
22^ 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 i.e. discern. 
 
 t perhaps for 
 blood. 
 
 upon all occasions in privat to expon and apply 
 Godis Word both to themselves and to the con- 
 science of others. 
 
 Q. HoiD must theij he pre'pared quho commeth wortUlie 
 to the Lordis supper ? 
 
 A. They must com with faith and love, and 
 therfor should, under the paine of damnation, try 
 and examine themselves, and so eat and drink. 
 
 Q. How ar ivee to try ourselvis ? 
 
 A. We ar to tak the candle of Godis Word and 
 Spirit into the house of our soulis, and to searche 
 our mynd, will, affectiones, etc., and because Christ 
 is to com in in the sacrament we must putt all his 
 enimies, our sinnes, to the doore. 
 
 Q. Quhat is the judgement of unworthy receivers ? 
 
 A. They eat their owne damnatione because they 
 decerne* not the Lordis bodie. 
 
 Q. Quhat is it to decerne the Lordis hodie ? 
 
 A. First, it is with faith to think upon Christ 
 crucified, and with sorrow upon our sinnes that slew 
 him ; 2, to remember with thanksgiving the love of 
 Jesus ; 3, to eat and drink as the Lord hes commandid, 
 and for this end that Christ and wee should be one. 
 
 Q. Quho decerneth not Christ's hodie ? 
 
 A. Papists, that sayeth the naturall bodie is in 
 the bread, and remooveth the cup, saying his bodief 
 is in the bread ; such as without faith eat as swine 
 as if it wer common bread. 
 
 Q. Quhat is the sinne of those that refuseth to com 
 to the Lordis tahle ? 
 
 A. They refuse to marrie Christ, as the woman 
 that refuseth a ring sent by hir wooer refuseth him- 
 self, and he that refuseth the king's seale to confirme 
 ane inheritance refuseth the inheritance also. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 225 
 
 Chap. 36. 
 
 i.e. tree. 
 
 Aquinas on 
 par, 2 qu. 14, 
 art. 3 ; Belar- 
 min. lib. v., 
 De justifica- 
 tions, cap. vii. 
 
 t i.e. in his 
 debt. 
 
 P 
 
 Cap. 32. 
 
 -Of ye Second Pairt of True Religion, 
 QLK IS Obedience to God. 
 
 Q. Seeing we ar not justified by any tvorJcs, is ther 
 any need wee should doe good works ? 
 
 A. Yea, such need that everie trie * that bringeth 
 not foorth good fruit is hewin downe and cast into 
 the fire. — Mat. iii. 10; Jam. ii. 20; Heb. xii. 14; 
 1 Cor. vi. 9, 10 ; Eev. xxii. 15. 
 
 Q, Can we merit or deserve Godis favour and salva- 
 tione by our good works ? — Eph. ii. 7, 8 ; 2 Tim. i. 9. 
 
 A. Not at all (Luk. xvii. 10), for when we have 
 done all wee ar unprofitable servantis. — Eom. xi. 
 5, 6 ; Eom. vi. 23. 
 
 Q. Quhy is the lifeternall called a reivard? — Mat. v. 
 
 A. Because God hes promised freelie of his grace 
 to reward our good works, thereby hyring us as a 
 father doeth his bairne at scoole. 
 
 Q. Quhat think zee then of their doctrine that sayth 
 not onlie doth God for his promise reivard our good 
 works, bot also because the tvorks ar a jpryce of good 
 value and worth to procure eternall glorie ? 
 
 A. I think such proud Pharisees hes takin 
 counters in their hand to reckon with the Almightie 
 and pay him for fear they die in his common.^ 
 
 Q. Quhat things ar requyred to mak our works 
 truelie good befor God ? 
 
 A. They must be commanded of God (Deut. iv. 2 ; 
 Mat. XV. 9), done in faith (Acts xv. 9 ; Heb. xi. 6 ; 
 Eom. xiv. 23), and for ane respect to Godis glorie 
 (1 Cor. x.'31 ; Col. iii. 17 ; Mat. vi. 2, 3, 4). 
 
 Q. Ar the good works of the regenerat j^erfite befor 
 God? 
 
 A. No, they ar lik water mixed with clay, and 
 wee in them lik unskilfull archers looks away to 
 ourselvis quhen wee should look to Godis glorie. — 
 Jam. iii. 2 ; Eom. vii. 1 9 ; Jam. iv. 3 ; Gal. v. 1 7 ; 
 Eom. vii. 23. 
 
 p 
 
226 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 Chap. 37. 
 
 Against the 
 Papists works 
 of supereroga- 
 tion. 
 
 obliged. 
 
 t i.e. not. 
 
 Q. Then ar our good works all sinnis ? 
 
 A. They ar not sinnes but polluted with sin 
 (Jam. iii. 2), and yet our Lord for Christis saik 
 accepteth of them. — 1 Pet. ii. 5 ; Eph. i. 11 ; Ps. 
 xxxi. 1 ; 1 Joh. ii. 1 ; Eev. viii. 1, 2, 3. 
 
 Cap. 33.— Of the Law. 
 
 Q. Ar we able to keep the law ? 
 
 A. No flesh is able, for if we say we have not 
 sinne we ar lyars. — 1 Joh. i. 8, 9 ; Job ix. 2, 3 ; 
 Jam. iii. 2 ; Ps. xix. 1 3 ; cxxx. 3 ; xxxii. 6 ; Prov. 
 XX. 9 ; Isa. vi. 5. 
 
 Q. Bot doth not some holie men more then the law 
 requireth quhen they give their bodie to bee brunt for 
 Christ ? 
 
 A. No, they ar oblished* quhen God calleth them 
 to love God better than their owne life, and so' doth 
 bot quhat the law requireth. 
 
 Q. Quhat is the use of the law if ice can no'\ obteane 
 salvatione by it 1 
 
 A. It encloseth us under condemnation as a citie 
 beseiged with a garrisone of souldiers that we may 
 seek to Christ for mercie. — Gal. iii. 23 ; iii. 10, 11 ; 
 Acts ii. 37, 38. 
 
 Q. Quhat is the use of the law after we are com to 
 Christ ? 
 
 A. After Christ hes maid agreement betwixt us 
 and the law, we delight to walk in it for the love 
 of Christ.— 2 Cor. v. 14 ; Ps. cxix. 30, 63, 97, 105, 
 127. 
 
 Q. Quhat rules have we to knoiv the perfect ione of the 
 law? 
 
 A. Four. 
 
 Q. Quhat is the first ? 
 
 ^. The law commandeth all good and forbiddeth 
 all evill. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 227 
 
 Q. Quliat is the second 7 
 
 A. It is spirituall, and commandeth the mynd 
 and judgment to know and discerne good and evill 
 (Isa. i. 3 ; Jer. iv. 22 ; ix. 3), the memorie to keep 
 good (Deut. vi. 5 ; Ex. xx. 8), the will and affec- 
 tions to choose and love good, and to hat* and abhorre 
 evill (Deut. xxx. 19; Josh. xxiv. 15; 1 Thes. v. 21), 
 and the quhole memberis of the bodie to be weapons 
 of righteousnes to serve God (Rom. vi.). 
 
 Q. Quhat is the thrid rule ? 
 
 A. It charge th us to obey perfitelie and sinceerlie, 
 having all the pouers of our soul in the right frame, 
 with thir faces toward God. — Mat. xxii. 37 ; Jam. 
 ii. 10; Philip, iv. 8 ; Rom. vii. 7. 
 
 Q. Quhat is the fourth rule ? 
 
 A. It comandeth the meanes of obedience and 
 forbiddeth all occasiones of sinn (Mat. v. 27, 28 ; 
 Job xxxi. 1 ; Deut. vi. 3 ; Ps. xxvi. 4, 5), and that 
 wee in our place should cause all others to keep the 
 law of God (Eph. iv. 29 ; 1 Pet. iii. 9 ... 11). 
 
 Cap. 34.— Of the Commandementis. 
 
 Q. Quhat is the sowme^ of the ten commandementis ? 
 
 A. In the first table, conteaning four commandis, 
 wee ar charged to love God above all thingis; in the 
 nixt table, conteaning six commandementis, wee ar 
 charged to love our neighbour as ourself. 
 
 Q. Quhat is the sowme of the first command, Thou 
 shall have no other Godis, etc. 
 
 A. Wee ar charged to worship and fear the onlie 
 one true God, with all the powers of our soul, and 
 to love and esteeme of him above all thingis evin as 
 being ever befor Godis eyis. 
 
 Q. Quhat ar the sjieciall vertues commandid in the 
 first command ? 
 
 A. Wee ar chairged first to know ; 2, beleeve; 
 
228 
 
 THE SOmiE OF CHRISTIAN RELIGION. 
 
 *i.e. con- 
 demned. 
 
 3, keep God and his word in our memorie and heart 
 
 4, trusting; 5, hopeing in him; and 6, loving him 
 7, to be zealous for his glorie ; 8, rejoycing in him 
 and 9, obeying him, we must be, 10, patient, and 
 11, humble toward him; and 12, fear him in our 
 heart ; and 1 3, honour him outwardlie. 
 
 Q. Quhat vices ar speciallie forbidden ? 
 
 A. AVee ar forbiddin to be atheists that wor- 
 shippeth no God at all, and to worship anything in 
 the place of God as idolators, or to worship God 
 superstitiouslie after our fancie, and to have recourse 
 to Satlian or witches in our trouble, or to trust in 
 any thing, friendis, riches, pleasure, either besid God 
 or above God, and all sort of sinning against the 
 true God is heir damned.* 
 
 Q. Quhat further faultis ? 
 
 A. Wee ar forbidden to pray to sainctis or 
 angellis, the ignorance of God, unbeleef, hypocrisie, 
 dispair, dowbting of Godis pouer for goodnes, all ar 
 God-condemned. 
 
 Q. Quhat ar ice commanded in the 2 command 2 
 
 A. We ar chairged to worship God in spirit and 
 in treuth (Joh. iv. 23, 24), after that maner onlie 
 that he hath commandid in his Word. 
 
 Q. Quhat ar ice heir forbidden ? 
 
 A. We ar forbidden to worshippe ane image as 
 God or the true God in ane image, because his 
 infinit majestie is lik nothing maid with handis or 
 any creatur. 
 
 Q. Quhat is the special! vyce heer forbid in ? 
 
 A. All will worshippe, and therfor in the right 
 maner of Godis worship wee ar to denie our own 
 witt and give ourselvis over to be ledd with Godis 
 Spirit speaking in his Word. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 Q. Quhat other vices ar forbiddin ? 
 
 A. Wee ar forbiddin ether to mak or to worship 
 ane image representing God, or to give ether inward 
 or outward worship, ether with heart or knee or 
 bodie to any creature or image. 
 
 Q. Bot qulien ice how our knee befor ane image of 
 tree or stone or gold our mind icorshipis God, not the 
 image ? 
 
 A. All the idolators in the world thinketh that 
 ther is some Godhead in their images, yea, evin in 
 the sunne or moone. 
 
 Q. Bot may not God be represented by ane image ? 
 
 A. He doth forbid it expresslie (in Deut. iv. 12), 
 and the Godhead is not * lik unto nothing* maid with 
 handis, nether is it laufuU to think so of him. — 
 Acts xvii. 29; Isai. xl. 18. 
 
 Q. Quhat ar the sjieciaJl j^airtis of Godis worship ? 
 
 A. AYe ar in faith and obedience to heer his word 
 and receive the sacramentis, pray to God onlie, and 
 to worship God in such outward ceremonies as ar 
 sett down in his Word. 
 
 Q. QuJmt faultis ar contrair to this ? 
 
 A. Heir ar condemned, 1 , hypocrisie ; 2, contempt 
 and profanation of Godis worship; 3, ey-worship; 
 4, prayer to sainctis or angellis ; 5, all ceremonies that 
 count erf eittis such as ar not [of] the treuf kirk (Lev. 
 xviii. 3) ; 6, all changing of Godis ordinances (1 Kings 
 xii.) ; 7, all meanes and provocations of idolatrie. 
 
 Q. Quhat ar the reasons to move us to keep this corrir 
 mand ? 
 
 A. Two; a threatning and a promise. 
 
 Q. Qulmt is the threatning ? 
 
 A. Godis wraith burneth against the offenders, 
 both fathers and sonnes, that hatteth him, as a 
 husband is inraged against a quhoorishj wif. 
 
230 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 ' obliged. 
 
 t tempteth. 
 
 Q. Quliat is the promise ? 
 
 A. God wil show mercie to those quho worship 
 him aright, and to their bairnes to a thousand 
 generations. 
 
 Q. Quhaf ar we commandid in the 3 command? 
 
 A. To think, speak, and professe befor the world 
 of God, his natur, wordis, and workis, with all fear 
 and reverence. 
 
 Q. Then tuee ar ohlished* in all thingis to glorifie God? 
 
 A. Yea, certainlie, the end of all we doe should 
 not be our owne pleasur, profit, or credit, but God's 
 glorie. — 1 Cor. x. 31. 
 
 Q. Hoiv glorifie we God in his natur ? 
 
 A. Quhen we beleeve in him and confessis his 
 goodnes and holines before men (Eom. x. 1 ; 1 Pet. 
 iii. 5), and setteth foorth the excellencie of his 
 glorious natur in our conference with all reverence. 
 
 Q. How glorifie we God in his word ? 
 
 A. I, Quhen wee obey it in aholie lif ; 2, quhen it 
 is sweet to us (Ps. xix.) ; 3, quhen wee teech it to 
 others and maketh it the mater of our speach at 
 hame and abroad. — Deut. vi. 6, 7. 
 
 Q. Quho faileth heir ? 
 
 A. All go dies livers, idle and filthie speakers. 
 
 Q. How glorifie we God in his workis ? 
 
 A. Quhen wee think and speak to Godis glorie 
 (Ps. cxxxix. 14 ; Gen. i. 31), for his works of creation 
 and ruleing the world, especiallie in rewairding good 
 men and evill. 
 
 Q. Quho faileth heir 2 
 
 A. All such as scorne Godis works and abuse 
 the creatures, to charming and reading of fortunes, 
 such as play at cardis and dice, and by lots in Godis 
 worship tempethf his providence. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 231 
 
 *i.e. false- 
 hood. 
 
 Q. Quliat ar the speciall vertues of the tongue Jieir 
 commandid ? 
 
 A. To swear by the Lord in a weighted matter 
 quhen Godis glorie requireth it, and to vow and pay 
 our vowes to him. 
 
 Q. Quhat oathes ar unlaivfull ? 
 
 A. First, fals oathes ; 2, rash and sudden oathes 
 upon light and naughtie reasons; 3, idolatrous 
 oathes for fals godes, by sainctis blood, or our soul. 
 
 Q. Quhy may we not sweare by creatures .? 
 
 A. Because swearing is ane incalling upon God 
 as the all-knowing lord and the judge quho rewardeth 
 treuth and falsit,* and this glorie may be givin to no 
 other. — Isa. iii. 7 ; Zeph. i. 5. 
 
 Q. Quhat is a laufull vow .? 
 
 A. Quhen the thing we vow is laufull (Ps. cxxxii. 
 3, 4; 1 Sam. xi. 11 ; Gen. xxviii. 20, 21), and in 
 our pouer to doe (Mat. xix. 11), quhen we vow to 
 God onlie, and not to the creature, and performis our 
 vowes, and especiallie quhen we vow ourselfis to 
 Christ in baptisme. 
 
 Q. Quhat ar the speciall unlaufull vowes in Poperie / 
 A. Quhen men voweth povertie, q^'^ is of itself a 
 
 judgment of God; 2, quhen they obey men or 
 
 prelatis in quhatever they command them (1 Cor. 
 
 vii. 23); 3, quhen they vow chastitie quho wanteth 
 
 the gift of continence. 
 
 Q. Quhat is the thretning of this command ? 
 
 A. God will summond him before him that 
 breaketh his command, and condemne him as a 
 guiltie man. 
 
 Q. Quhat is commanded in the 4 command? 
 
 A. Magistrates, maisters of families, and all ranks 
 of men ar ordained to set apairt a portion of everie 
 day, especiallie the quhole Lordis day from ther 
 ordinary calling, to worship God in his house 
 
232 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * done. 
 
 t-Sic. 
 
 J kept. 
 
 publicklie, and give thoughts, wordis, deeds, to his 
 service. — Isa. Ivi. ; Iviii. ; Neh. xiii. 1 5 ; Jer. xvii. 
 22; Ex. xxii. 12. 
 
 Q. Quhat workis ar Imifullie don'^ this day ? 
 
 A. 1, Workis of Godis worship; 2, workis of 
 charitie, as to helpe the poore, and 3, the workis of 
 necessitie, as to lead ane oax to the water. 
 
 Q. Qulio abuse the rest of Godis day ? 
 
 A. Those that ar idle this day, q^^ is horses' 
 Sabbeth;f 2. those that sportis and playis, q'^ is 
 the bairnes' Sabbeth ; 3. those quho banquittes and 
 feastis, q^^ is the belligodis Sabbath ; 4. those that 
 sinnes, q^^ is the devils' Sabbath; 5. those quho 
 waitis upon worldlie callings this day, q^^ is the 
 wretches' Sabbath. 
 
 Q. Bot is not the Sabbath a ceremonie that ceased with 
 Christ ? 
 
 A. No ; Christ after his coming willeth it to be 
 keeped;J: (Mat. xxiv. 20), and it was commandit to 
 Adam in paradise before any ceremonie was. 
 
 Q. How ar we warrandid to keepe the first day of the 
 week ? 
 
 A. Our Saviour and his apostles keped it, and wee 
 follow them. — Joh. xx. 19; Acts xx. 7; xxvi. 22; 
 1 Cor. xvi. 1; Rev. i. 10. 
 
 Q. Is it laufull to keep holie any other dayes ? 
 A. No ; for that is a will worship (Col. ii. 
 and a receiving of Christ in vaine (Gal. iv. 1 0). 
 
 Q. Quhat ar the reasones of this command ? 
 
 A. Because God hes given us six dayes, and hes 
 takin bot one to himself, and because he rested upon 
 this day. 
 
 Q. Quhat is it to sandifie the Sabbath ? 
 
 A. It is to sett all apairt from the dawning of 
 the day untill midnight (Joh. xx. 1 ; Acts xx. 7) for 
 Godis service. 
 
 16), 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 233 
 
 Q. Quliy is the second table Ilk unto the first ? 
 
 A, Because quhair men hes true love to God they 
 cannot bot doe a duetie to their neighbour, and the 
 one cannot be without the other. 
 
 Q. Quhaf order must be keeped here ? 
 
 A. We must love and obey God before men, and 
 among men I am mor oblished to the kirk then * to 
 one man, or to the faithfull then * to the unfaithfull. 
 
 Q. Quho is our neighbour ? 
 
 A. All men, evin strangeris and enimies. 
 
 Q. Quhat is commandid in the 5 command ? 
 
 A. That we carief ourselves justlie to our equalls, 
 and that we love, reverence, and obey our masteris 
 in the lord, and that they doe a duetie unto us. 
 
 Q. Quhat is the duetie of the king and magistrat ? 
 
 A. They must maintaine religione (Deut. xvii. 19 ; 
 Ex. xviii. 21; Isa. xlix. 23; Ezech. vii. 27), peace 
 (1 Tim. ii. 2), and justice (Num. xxxv. 31, 33; 
 1 King. XX. 42; Job xxix. 12, 13). 
 
 Q. Quhat is the duetie of the subjectis ? 
 
 A. To pray for them (1 Tim. ii. 1), love and obey 
 them in the Lord both by doing and patient suffering 
 of punishment (Eph. vi. 5, 6, 7 ; 1 Pet. ii. 13, 14), 
 and pay them their due (Mat. xv. 4, 5 ; Rom. xiii.), 
 and not to be seditious (Pro v. xxiv. 21) and proud. 
 
 Q. Quhat is the ministeris duetie ? 
 
 A. To feed the flock of God (1 Pet. v. 2), and 
 give attendance unto reading (1 Tim. iv. 13), being 
 apt to teach (Tit. i. 9), and godlie (1 Tim. iv. 7). 
 
 Q. QuJiat is the duetie of the flock ? 
 
 A. To obey, love, and reverence the pastor (Heb. 
 xiii. 17; 1 Thes. v. 13), pray for him (Eph. vi. 19), 
 and mak him partaker of all their goods (Gal. 
 vi. 6). 
 
234 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 See p. 185, 
 
 t i.e. hire. 
 
 i.e. young. 
 
 Q. Quhat is the hushandis deutie ? 
 
 A. To love his wiff as Christ doeth his kirk. — 
 Eph. V. 28. 
 
 Q. Quhat is the iciffis duetie ? 
 
 A. To be subject to him as to the Lord. — Eph. 
 V. 22. 
 
 Q. Quhat is the fatheris duetie ? 
 
 A. To nurture and bring up the childrene in 
 Godis fear (Job i. 5), to be ane example of pietie to 
 them (Josh. xxiv. 15 ; Heb. iii. 9), and leive them a 
 just conquesse"^ (Jer. xvii. 11). 
 
 Q. Quhat is the duetie of children and young ones ? 
 
 A. To obey and follow good parents, to help 
 them in distresse, and to be humbled and repent, 
 seeing the evill lif of their evill parentis. — [Ezech.] 
 xviii. 14, 15. 
 
 Q. Quhat is the duetie of the masteris ? 
 
 A. To esteeme the servantis brethren (Eph. vi. 9), 
 to teach them Godis way (Gen. xviii.), and pay them 
 their hyrf (Jam. v. 2; Col. iv. 1). 
 
 Q. Quhat is the servandis duetie ? 
 
 A. To doe service in singlenes of heart as unto 
 God. — Col. iii. 22; Tit. ii. 4; Gen. xxxi. 4. 
 
 Q. Quhat is the duetie of the learned and the scoole- 
 master ? 
 
 A. Not to be proud of his learning, and to teach 
 his scollers Godis feare, airtis, and good maners. 
 
 Q. Quhat is the duetie of the zongX ones 2 
 
 A. To remember the creator in their zouth (Ecc. 
 
 xii. 1), flee the lusts of zoath (Tit. ii. 6 ; 2 Tim. 
 
 ii. 22), and honour the aged (Lev. xix. 32; Job 
 
 xxxii. 6, 7 ; Mark x. 1 7 ; Gen. xxviii. 8 ; 1 Kings 
 
 ii. 19; 1 Pet. V. 5). 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 235 
 
 Q. Quhat is the dutie of the aged ? 
 
 A. To walk in the way of righteousnes (Pro v. 
 xvi. 31), being sound in faith, love, and patience 
 (Tit. ii. 2). 
 
 Q. Quhat is the lich man's duetie ? 
 
 A. To be rich in amous* deedis, and all good 
 workis (1 Tim. vi. 18), not to be high minded, nor 
 trust in uncertaine riches (1 Tim. vi. 17), and if he 
 be maid low to rejoyce that God hes maid him see 
 the vanitie of his riches (Jam. i. 10). 
 
 Q. Quhat is the poor mans duetie ? 
 A. To learne to want (Philip, iv. 12), and seek 
 the kingdome of God cheeflie (Mat. vi. 33). 
 
 Q. QuJiat is the duetie of equallis .? 
 
 A. To provoke one another to love (Heb. x. 24 ; 
 Gen. xlv. 24), and esteeme other better than them- 
 selves (Philip, ii. 3). 
 
 Q. Quhat promise is maid to those tluit keeps the 
 5 command ? 
 
 A. God promiseth to them a long and a peaceable 
 lif. 
 
 Q. Bot the wicked live long and become old (Job 
 xxi. 7), the godlie die young ? 
 
 A. As> 2i great house full of copper or yron is not 
 so much worth as a litle portione of gold, soe the 
 few dayes of the godlie is better then the manie 
 yearis of the wicked. 
 
 Q. Quhat ar wee chairged to in the 6 command ? 
 
 A. Wee ar chairged to be mercifull to the lif of 
 all, both ourselvis and otheris, evin our enimies 
 and beastis (Prov. xii. 10; Deut. xxii. 6), and all 
 inward hatred and outward violence to our neigh- 
 bour's lif forbidden. 
 
 Q. Quhat inward murther is forbidden ? 
 
 A. 1. Eash anger (Mat. v. 22) ; 2. hatred (1 Joh. 
 iii. 15); 3. want of compassion (Jam. iii. 14; Amos 
 
236 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 *Year, per- 
 haps a slip for 
 day.— £ph. 
 iv. 26. 
 
 t soldiers. 
 
 ♦i.e. those who 
 shed innocent 
 blood. 
 
 vi. 5, 6), frowardnes (Rom. i. 29), desire of revenge 
 and envie (Pro v. xiv. 30), rankor or wraith of a 
 zeir* old. 
 
 Q. Quliat outward murther is forbiden ? 
 
 A. Abounding, killing, oppressing the poor widow 
 and the fatherles. — Mic. iii. 1; Lev. xxiv. 19, 20; 
 Ex. xxii. 22 ; Gen. ix. 6. 
 
 Q. Is all faking away of the lif murther ? 
 
 A. No ; for magistratis and men in the lawfull 
 defence of their bodie, without desire of revenge 
 (Gen. ix. 6; Lev. xxiv. 14; Deut. xiii. 5), and 
 sohldiersf in laufull warres (1 Sam. xxv. 28; Heb. 
 xi. 33, 34 ; Deut. xx. 13), for the defence of religion 
 and their countrie, may kill, and yet ar not mur- 
 therers. 
 
 Q. Quhat other evills ar forbidden ? 
 
 A. All occasion of murther, all quarrelling, mock- 
 ing, breaking, and cursed speaking (Judg. viii. 1 ; 
 Acts xxii. 22 ; Eph. iv. 31 ; Pro v. xii. 18 ; Lev. 
 xix. 14 ; 2 Sam. vi. 20; Job xxix. 15), frowning, 
 and lowring (Gen. iv. 5 ; 1 Sam. xviii. 9), snuffing, 
 all surfitting to hurt our health, and when publick 
 streets, bridges, and staires ar not repaired, etc. 
 
 Q. How ar publick men guiltie of murther ? — Deut. 
 xxii.; Numb. xxxv. 31, 32. 
 
 A. Quhen they draw not Godis sword against 
 inocent blood,J quhen they exceed the line of mercie 
 in punishing, or punisheth out of revenge. 
 
 Q. Quhat vertues ar especiallie heir commandid ? 
 A. To have ane cair of our owne and our neigh- 
 bouris life, and to seek peace. 
 
 Q. Quhat imvard vertues furthereth to this duetie ? 
 
 A. I. Meekness and slownes to anger; 2. courtesie 
 and humanitie (1 Pet. iii. 8 ; Gen. xxiii. 4, 6) ; 
 3. r.eadines to forgive, evin our enimies (Prov. xix. 11; 
 1 Pet. iv. 5 ; James v. 10), and to suffer wrongis. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 237 
 
 *i.e. dealing. 
 
 Q. Quhaf things doth outwardly ^procure peace ? 
 
 A. Friendlie deilling,* my Id and soft answers 
 (Prov. XXV. 1), a passing from our right to seek 
 peace (Gen. xiii. 8, 9 ; Matt. xvii. 26), and fleeing 
 of the beginning of wraith (Prov. xvii. [14] ; Eccl. 
 vii. 8; X. 11). 
 
 Q. Is it not laiifidl to go to latv ? 
 
 A. Yea, it is laufull to seek peace and hold off 
 wrongis, provyding it be done without revenge or 
 break of charitie. 
 
 Q. Reacheth this command onlie to our neighbour's 
 bodie ? 
 
 A. Wee also ar chairged to tenderf his soul by 
 teaching, counsall, rebuik, and exemple of holie lif 
 
 Q. Quho faileth hearX? 
 
 A. All idle and ignorant ministeris, quho ar soul 
 murthereris, and privat men, quho faileth in gaining 
 soulis to God.— Matth. v. 16 ; 1 Pet. ii. 12 ; Matth. 
 xviii. 17; 1 Cor. x. 32. 
 
 Q. Qidio other faUeth heir ? 
 
 A. Kingis and magistratis that ether maintaineth 
 false religion or suffereth the true religion to die 
 among their handis. 
 
 Q. Quhat commandeth the seventh command ? 
 
 A. That wee be temperat in the use of all bodilie 
 pleasures, and keep the bodie chast from fornication, 
 incest, adultery, buggerie, Sodomie, and the heart 
 from inward boylling lusts. 
 
 Q. Doth the command forbid no more .? 
 
 A. It forbiddeth gluttonie and drunkennes, filthie 
 talk, vaine apparell, lustfull eyis and eares, uncleane 
 twiching and kissing, and quhoorish dauncing, and 
 the companie of stewis and harlotis, and all occa- 
 sion of filthiness. 
 
238 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 * For right 
 or aright. 
 
 Q. Quhat is the remidie of lust 1 
 
 A. Mariage, q^^ is the laufull knitting togidder 
 of one man and one womane, according as God hath 
 commandid in his law. 
 
 Q. Qulmt ar wee commandid in the 8 command ? 
 
 A. That we give to everie man his owne, be con- 
 tent with that God hes given us, and labour for our 
 living in a laufull calling. 
 
 Q. How manie wayis ar goodis gottin laufullie ? 
 
 A. By birth and laufull purchase in our calling. — 
 Lev. XXV. 45 ; Num. xxvii. 8; Gen. xxiii. 14, 15. 
 
 Q. Quhat ar the speciall faultis in unjust conquesse ? 
 
 A. Thift (Eph. iv. 28), robborie and oppression 
 (Isai. iii. 14, 15) ; 3, extorsion (Luk. iii. 14 ; 1 Sam. 
 ii. 12), usurie (Ps. xv. 5; Exod. xxii. 25; Ezech. 
 xviii.), and deceit in buying and selling with fals 
 weightis, beguiling wares, and all unjust withdraw- 
 ing of quhat is not ours (Hab. ii. 9 ; Isai. v. 8). 
 
 Q. Quhat ar the speciall virtues quherin we use our 
 goodis Wright .? * 
 
 A. In frugalitie or thrif tines and liberalitie. 
 
 Q. Quherin standeth thrif tines ? 
 
 A. In keeping carefullie quhat God hes given us, 
 not wasting it ether in gluttony, drunkennes, feed- 
 ing the idle ; or unneedfull cautionarie, or idleness, 
 or negligence, or playing, or quhooring. — 2 Cor. 
 viii. 14; Joh. vi. 12 ; Prov. xxi. 17; Prov. xi. 15. 
 
 Q. Quherin standeth liberalitie ? 
 
 A. In ane honest feeding and cloathing of our 
 selvis, and helping the necessities of the poore 
 (Eom. xii. 13 ; Lev. xxv. 35 ; Psal. xxxvii. 19), and 
 lodgeing the stranger (1 Pet. iv. 9 ; Prov. xi. 24 ; 
 Rom. xii. 13). 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 239 
 
 Q. Qiihat is the spedall vyce that this vertue fightis 
 against ? 
 
 A. Against that monster of manie headis, cove- 
 tousnes and avarice, the root of all evill. 
 
 Q. Quhat is the purpose of the 9 command ? 
 
 A, To bridle and rull* the tongue in speaking the 
 trueth for the maintenance of the dignitie, lif, 
 chastitie, goudes,f but especiallie the good name of 
 our neighbour and our owne. 
 
 Q. Quherfor hath God set downe often commande- 
 ments two, to wit the 3 and ye 9, onlie for the tongue ? 
 
 A. Because the tongue is a world of evill, and 
 setteth the world on fire, and is set on fire be hell, 
 worse to be guided then ane wild horse and great 
 shippes (Jam. iii. 3, 4), and the devillis sword, q^'with 
 he striketh Godis glorie in all the ten commande- 
 mentis. 
 
 Q. How is Godis glorie woundid in all the commande- 
 mentis by the tongue ? 
 
 A. Because with the tongue men blisseth idols 
 and blasphemeth God, and speaketh vaine wordis on 
 the Sabbath. It curses our superiores, bringeth o^ 
 blood and lust, it uttereth our covetousnes, falsit,j 
 and lies of our neighbour, and is the messenger of a 
 lustfull and unclean heart. — Matt. xv. 19. 
 
 Q. Quhat spedall vertue is heir commended ? 
 
 A. Ane love of the trueth and ane uttering of the 
 trueth freelie (Dan. iii. 1 6 ; Acts iv. 8 ; Acts x. 1 3), 
 and with wisdome (Matth. x. 1 6), and simplie, with- 
 out double speaking and lying (Zach. viii. 16), and 
 bepng] carefull of our neighbour's name. 
 
 Q. How doe wee^ erre in speaking the trueth ? 
 
 A. Quhen they§ ar silent quhen Godis glorie re- 
 quireth that they speak, and the trueth is spoken to 
 hurt men (Psal. Hi. 3), in proud boasting, flatterie 
 (Job xvii. 5). 
 
240 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 i.e. tales. 
 
 t lawyers. 
 ♦ market. 
 
 Equivocation. 
 
 Q. Quhat is the true ground of mainteaning our 
 neighhouris name ? 
 
 A. To putt on love that is not suspitious of ill 
 (1 Cor. xiii. 5), but exponeth all things to a good 
 meaning (Gen. xxxvii. 31, 32; Jer. xl. 14, 15, 16), 
 and commendeth our neighbouris vertues (2 Cor. 
 ix. 2). 
 
 Q. Is it not laufull to sus])ect evill of our neighbour 
 and condemne him ? 
 
 A. Yea, it is; providing we have good grounds to 
 doe so and break not charitie. 
 
 Q. How is hath the treuth and our neighbouris name 
 hurt in wordis ? 
 
 A. 1. By sclandering and forging taillis* (Lev. xix. 
 16; Prov. xxvi. 20; Eom. i. 29, 30; 1 Kings xxi. 12; 
 Mat. xxvi. 60, 61); 2. by willing heiring of evill 
 reportis (Ex. xxiii. 1; 1 Sam. xxi v. 10; Prov. xxv. 23), 
 by lying, by bullying talk (1 Tim. v. 13), flatterie 
 (Prov. xxvii. 14 ; Rom. xvi. 18), boasting (Prov. 
 xxvii. 12), dissembling (Ps. Ixii. 3, 4) discovering 
 secrets, and vaine talking. 
 
 Q. How manie sortis of lies ar their 2 
 
 A. Some public in fals judgis, fals witnessis, and 
 lying ministers and lawers,f and all oppin beguiling 
 in court and mercatt,J and privat lies ether in sport 
 or earnest. 
 
 Q. Is it laufull to spealc and utter treuth in wordis 
 of twoe meanings ? 
 
 A. Sathan ever from the beginning, and the 
 Jesuits, his scollers, in doeing, in speaking soe ar 
 lyars, for ther purpose is to beguile and to hide the 
 necessarie treuth. 
 
 Q. Quhat is forbidden in the 10 command? 
 
 A. All inclinatione of our heart to hurt our 
 neighbour in bodie, goods, or name, ether arising 
 from our heart naturallie, or then accompanying 
 with the consent of our will. 
 
THE SOUME OF CHRISTIAN RELIGION. 
 
 241 
 
 I 
 
 * Perhaps xlv. 
 or Iv. 9 
 
 tie. material. 
 
 i.e. akin to. 
 
 Q. In quhat command then is the inclination of our 
 heart to sinne against the first table of the laiv forbidden ? 
 
 A. In everie command of the first table, but 
 especiallie in the first command. 
 
 Q. How manie sortis of lusts ar heir condemned ? 
 A. The lust of natur to hurt our neighbour, and 
 all lustis follow[ing] thereupon. 
 
 Q. Quhat sinnes tuithin us ar heir condemned ? 
 
 A. 1. The want of ane holie inclinatione in our 
 natur to doe good to our neighbour ; 2. wandering 
 and evill thoughts tempting to evill (Prov. xx. 9 ; 
 Zech. viii. 17; Isai. xv.* 9; Iv. 7; Acts viii. 22; Prov. 
 XV. 26 ; Gen. vi. 5); 3. wandering and evill thoughts 
 welcomed and received by our delighting in them 
 as sudden wishes and evill dreames, and a fighting 
 against the Spirit, teaching us to doe good to our 
 neighbours. 
 
 Q. Bot hoio can dreames be sinnfuU, since in sleep, 
 reason and uill ar bound up that lue cannot command 
 them ? 
 
 A. Sinnfull dreames ar counted our sinnes, because 
 our vaine mynds in the day tyme runnes upon evill 
 thoughts, and wee ar not carfull by prayer and 
 heavenlie meditating to season our heartis with 
 gearef q^^ will bring holie dreames in their place. 
 
 Q. Bot when Sathan castis in evill thoughtis in our 
 hearts, ar they our sinnes ? 
 
 A. Noe, except we welcome them with delight 
 and consent, for it is not a sinne to be tempted of 
 Sathan, because Christ was tempted. 
 
 Q. How shall we hioio Sathan' s temptations from the 
 temptations of our oivne heart ? 
 
 A. Such temptations as nature at the first abhorrs, 
 as to kill ourselvis or the lik, ar from Sathan ; tempta- 
 tions from ourselvis ar sibb to J nature, and almost 
 never wanteth delight. 
 Q 
 
242 
 
 THE SOUME OF CHRISTIAN RELIGION. 
 
 pride. 
 
 Q, Quhat is the highest and ripest degree of lust? 
 
 A. Quhen it bursts out in envie, evill desires, and 
 bringeth foorth evill workis. 
 
 Q. Quhat ar the special! sinnes that ariseth from 
 those lusts ? 
 
 A. Lust, covetousnes, and prid,* or ambition, 
 because men's heartis worshippes those three godis 
 of the world, pleasure, profite, and honour. 
 
 Q. Quhat is the speciall remedie against the lust of 
 nature ? 
 
 A. Day lie sorrow and slaying of the bodie of 
 sinne and denying ourselvis. 
 
 Q. Quhat is the speciall remedie against all desires 
 coming from the lust of nature ? 
 
 A. "We must both crucifie our lusts by repentance, 
 and fill our heartis with Godis love, in quhom we 
 may find q*ever we seek in pleasure, profite, and 
 honour. 
 
ANOTHER, BY Mr. THOMAS WYLLIE. 
 
 FIRST LORD'S DAY. 
 Concerning God. 
 
 Q. Quhat will become of them that 
 hioio not God ? 
 
 A. The Lord Jesus will come in 
 flameing fire to take vengeance on 
 them qo knowes not God. 
 
 Q. Quhat sort of knowledge is re- 
 quired of us ? 
 
 A. A saveing knowledge, backed 
 with obedience. 
 
 Q. Qiiher is that saving knowledge 
 to he had ? 
 
 A. In the holie Scriptures : the 
 holie Scriptures ar able to mak us 
 wise to salvation. 
 
 Q. Quhat doeth the holie Scriptures 
 teach us concerning God ? 
 
 A. That he is and quhat he is in 
 himself, and quhat he is in respect 
 of us. 
 
 Q. How does the Scriptures teach 
 us that there is a God ? 
 
 A. By divyne testimonies out of 
 his owne mouth. 
 
 Q. Give me some of those testi- 
 monies ? 
 
 A. See now that I, even I, ame 
 he, and that ther is no other God 
 beside me. — Isa. 
 
 Q. Quhat is God in himself? 
 
 A. Ane uncreated Spirit, haveing 
 life and being in himself, infinite in 
 all his properties, and one in nature. 
 
 Q. Hoio many x>ersones ar ther in 
 that one Godhead ? 
 
 A. Three, the Father, the Sonne, 
 and the Spirit. 
 
 Q. How differis these three persones 
 amongst themselvis ? 
 
 A. The Father begettis, the Sonne 
 is begotten, and the Spirit flowes 
 from the Father and the Sonne. 
 
 Q. From quhat Scripture pi'ove ye 
 that these three distinct persones are 
 one in essence ? 
 
 A. From 1 Joh. v. 6, 7. Ther ar 
 three that bears record in heavin, 
 the Father, the Word, and the Spirit, 
 and these three are one. 
 
 SECOND LORD'S DAY. 
 Concerning God's Decrees. 
 
 Q. Quhat is God toward his crea- 
 tures ? 
 
 A. He is King and Soveraigne 
 Lord over all these creatures. 
 
 Q. Quhei'in does his kinglie poicr 
 stand ? 
 
 A. In his decree. , 
 
 Q. Quhat hes he done in his decree ? 
 
 A. He ordained all things before 
 tyme that he brings to passe in 
 tyme. 
 
 Q. Quhat ar the properties of his 
 decrees ? 
 
 A. They are eternall, unchange- 
 able, certaine, and righteous. 
 
244 
 
 WYLLIE S CATECHISM. 
 
 Q. Quhat hes God decreed concern- 
 ing man ? 
 
 A. He hes decreed to mak his 
 glorie knowne in man's eternal estate 
 and being. 
 
 Q. Hoio manie ixirts hen this de- 
 cree ? 
 
 A. Two parts, election and repro- 
 bation. 
 
 Q. Quhat is election ? 
 
 A. It is God's ordaining of some 
 men through grace to glorie, and 
 that to the praise of the glorie of his 
 grace. 
 
 Q. Quhat is reprobation ? 
 
 A. It is God's passing by the 
 most part of men, leaving them in 
 their siniies to damnation. 
 
 Q. Quhat vioved the Lord to male 
 this difference among men ? 
 
 A. Nether good nor evill in man, 
 bot his owne good will and pleasure. 
 
 Q. May not a reprohat man object 
 against the equitie of such a decree ? 
 
 A. Nay, bot quho art thou, 
 man, that repliest against thy 
 maker ? 
 
 THRID LORD'S DAY. 
 Chap. 3.— Of the Creation. 
 
 Q. How hringeth God his decrees to 
 passe ? 
 
 A. By the works of creation, pro- 
 vidence, and redemption. 
 
 Q. Is God, then, the Ci'eator of all 
 things ? 
 
 A. God by his Sonne and the 
 Holie Spirit. 
 
 Q. Quhat is creation ? 
 
 A. It is God's making all things 
 of nothing with his word, to his 
 glorie. 
 
 Q. Hoxo know ye that God made 
 all things of nothing ? 
 
 A. I know it nether by sense nor 
 reason, bot by faith, because the 
 Scripture saith it. 
 
 Q. How many dayes ivas the Lord 
 in the ivork of creation ? 
 
 A. Though all might have been 
 ended at one instant, yet it cost the 
 Lord six dayes for our capacitie. 
 
 Q. Quhat wer the excellentest crea- 
 tures that God made ? 
 
 A. Angells and men. 
 Q. Quhat ar angells ? 
 
 A. Understanding spirits created 
 of God, holie and hai)pie. 
 
 Q. How many sorts ar ther of 
 them ? 
 
 A. Two, good and elect that 
 stood ; evill and reprobat that fell. 
 
 Q. Quhen was man made ? 
 
 A. In the last of the six dayes. 
 
 Q. Quherof was man made ? 
 
 A. His bodie was made of the 
 dust, and his souU was inspired, ane 
 heavenlie substance. 
 
 Q. To quhose image was man 
 made ? 
 
 A . To God's image. 
 
 Q. Quherin did God's image shine? 
 A. In two things. 
 
 Q. Quhat be those two things ? 
 
 A. First, the righteousnes and 
 holines both of his bodie and soull ; 
 2ndiie^ the government that God 
 gave him over all the creatures. 
 
 Q. How call ye that state that man 
 was in then ? 
 
 A. The state of innocencie. 
 
WYLLIE S CATECHISM. 
 
 245 
 
 FFOURTH LORD'S DAY. 
 
 Chap, 4. — Of Providence. 
 
 Q. Quhat is the second work q^'by 
 he puts his decrees to execution ? 
 A. The work of providence. 
 
 Q. Quhat is providence ? 
 
 A. It is God's wise, preserving, 
 governing, and directing of all things 
 created to their owne endis for his 
 glorie. 
 
 Q. How many parts ar ther in 
 providence ? 
 
 A. Two, preservation and govern- 
 ment. 
 
 Q. Quhat is 'preservatmi ? 
 
 A. It is God's bearing up of all 
 things created in his arraes, least 
 they should turne to nothing. 
 
 Q. Quhat is government ? 
 
 A. It is God's moveing of all 
 things to work, and directing of 
 their work to his owne glorie. 
 
 Q. Towards quhat creatures is 
 God's providence most to he seen ? 
 A. Towards angells and men. 
 
 Q. Quhat see yee of God's provi- 
 dence towards the angells ? 
 
 A. I see him strenthening some 
 to stand, and suffering other some of 
 them to fall. 
 
 Q. In quhat things do we see God's 
 providence most especiallie towards 
 man ? 
 
 A. In his falling and raising of 
 him up again e. 
 
 Q. Quhat differences ar ther betw'ixt 
 the fall of the angells and the fall of 
 man ? 
 
 A. Two. 
 
 Q. Quhat is tlie first difference? 
 
 A. Quhen the evill angells [fell] 
 the elect angells fell not with them, 
 hot all mankind fell in Adam. 
 
 Q. Quhat is the second difference ? 
 
 A. The fallin angells ar not raised 
 againe, hot some of fallin mankind 
 ar raised againe in Christ. 
 
 FFYFT LORD'S DAY. 
 Chap. 5. — Of Adam's Fall and 
 
 SiNNE IN GENERALL. 
 
 Q. Quhat is it ye call the fall of 
 Adam ? 
 
 A. It is Adam's willing breaking 
 of the command God gave him. 
 
 Q. Quhat was the command he 
 hrak ? 
 
 A. Thou shalt not eat of the tree 
 of the knowledge of good and evill. 
 
 Q. Bot how coidd Adam break, 
 seeing he was made able to keep the 
 command ? 
 
 A. Although the Lord gave him 
 abilitie of keeping, yet he gave him 
 not an impossibilitie of breaking. 
 
 Q. It seemes then that God hes some 
 loyte'^ of Adam's fall because he gave 
 him not that impossibilitie ? 
 
 A. It follows not, for he could 
 not give him ane inward impossibilitie 
 flowing from the unchangeablenesof 
 nature, for that had beene to make 
 him a God and not a creature ; 2^^^, 
 for an extern all impossibilitie of fall- 
 ing flowing from the underpropeing 
 of confirming grace he was not bound 
 to give him that. 
 
 Q. Quho tempted Adam to sinne ? 
 A. Sathan tempted Evah,and shoe 
 tempted him. 
 
 1 Blame. 
 
246 
 
 WYLLIE S CATECHISM. 
 
 Q. Can Sathan force us to sinne ? Q. Quhat Jlowes from the want of 
 
 A. He temptes, lie forces not, he originall righteousnes ? 
 
 knocks at the doore, and we oppin A. A waywardnes or aversenes 
 
 and lett him in, from .God. 
 
 Q. Quhat have toe to do with 
 Adam's sinne? 
 
 A. We entered airs^ to him, and 
 sinne is all the legacie and bairnes' 
 part of gear 2 we gote. 
 
 Q. Quhat are the fruits of Adam\s 
 sinne ? 
 
 A. All following sinnes, and all 
 punishments. 
 
 Q. Quhat is sinne ? 
 
 A. A transgressing of God's law. 
 
 Q. How many evills ar ther in 
 everie sinne ? 
 
 A. Four ; first, the offence done 
 to God ; 2iie, the filth and blott of 
 sinne that lyes on the soull ; S^i^, 
 the guilt of sinne that lyes on the 
 conscience ; 4^'®, the punishment of 
 sinne that cometh both on soull and 
 bodie. 
 
 SIXT LORD'S DAY. 
 
 Chap. 6.— Of the several Divisions 
 OF Sinne. 
 
 Q. How divide ye sinne following 
 Adam s fall ? 
 
 A. In[to] originall and actual! 
 sinnes. 
 
 Q. Quhat is originall sinne ? 
 
 A. It is the through-corruption 
 of nature that we draw from the 
 womb, called the bodie of death. 
 
 Q. How m^any imrts ar ther in 
 originall sinne ? 
 
 A. Two ; first the want of originall 
 righteousnes ; 2^^% evill concupis- 
 cence. 
 
 Q. Quhat fiowes from evill concu- 
 inscence ? 
 
 A. A browden-nesse3 upon sinne. 
 
 Q. Quhat is actuall sinne ? 
 
 A. It is the breach of God's law, 
 ether in thought, word, or deed. 
 
 Q. Give me a division of actuall 
 sinne ? 
 
 A. Some ar sinnes of omission, 
 and some of commission. 
 
 Q. Quhat is a sinne of omission ? 
 A. It is the not doeing of that 
 q'^^ should be done. 
 
 Q. Quhat is a sinne of commission? 
 ^. It is a doeing of that qcii 
 should not be done. 
 
 Q. Give me ane other division ? 
 A. Some sinnes are pardonable, 
 some are not pardonable. 
 
 Q. Quhat sinnes are pardonable ? 
 
 A . The sinnes of the elect that ar 
 ba[c]ked through the spirit of contri- 
 tion wt repentance. 
 
 Q. Quhat sinnes are unpardonable? 
 
 A. The sinnes of the wicked that 
 are alwayes ba[c]ked with finall im- 
 penitencie. 
 
 Q. Quhat is the most remarkable of 
 these ? 
 
 A. The sinne against the Holie 
 Ghost. 
 
 Q. Quhat is the sinne against the 
 Holie Ghost ? 
 
 yl. It is a malicious and wilfull 
 fighting against the knowne treuth 
 revealed by God's Spirit, and in de- 
 spite of the Spirit of grace. 
 
 1 Heirs. 
 
 ^ Goods. 
 
 Eager desire. 
 
WYLLIE S CATECHISM. 
 
 247 
 
 Q. Quhat is the punishment of 
 slnne ? 
 
 A. The first and second death, 
 and all the tastings of death's cup. 
 
 Q. Give a place of Scripture quher 
 all theforsaids ar sett downe in few 
 loords ? 
 
 A. Quhen lust is conceived it 
 bringeth foorth sinne, and quhen 
 sinne is finished it bringeth foorth 
 death. — James i. 15. 
 
 SEVIMTH LORDS DAY. 
 
 Chapt. 7.— Of the Knowledge of 
 Sinne by the Law. 
 
 Q. Hoio come ive to the knoioledge 
 of our miserable condition th'ough 
 sinne and punishment ? 
 
 A. By hearing of the law preached. 
 
 Q. Quhat think ye of them that 
 never hear the law preached ? 
 
 A. They are not sensible of sinne, 
 and they will die without the law. 
 
 Q. Are all sensible of sinne that 
 hear the law preached ? 
 
 A. No, bot onlie those quhose 
 conscience the Lord wakius, ether 
 in justice to damnation, or in mercie 
 to salvation. 
 
 Q. How does the laio luakin the 
 conscience ? 
 
 A. By revealling sinne to it, and 
 convinceing it of sinne. 
 
 Q. Quhen is the conscience wakened 
 in justice to damnation ? 
 
 A. Quhen the sight of sinne drives 
 away from God, as it did Judas. 
 
 Q. Quhen is the conscience loakened 
 in mercie to salvation ? 
 
 A. Quhen the sight of sinne 
 makes way for a Saviour, and drives 
 us out of ourselves into Christ, as it 
 did Peter. 
 
 Q. Can the law doe this of itself ? 
 
 A. No, bot the Lord soe disposes 
 upon the working of the law, that 
 in it, by contraries as it were, he 
 drawes lif out of death. 
 
 Q. Quher is the doctrine of the law 
 to he had? 
 
 A. In the ten commandements. 
 
 Q. Hoio divide ye them ? 
 
 A. Into two tables ; in the first 
 ther ar foure commandements, and 
 in the second six. 
 
 Q. Quhat is the summe of the first 
 table ? 
 
 A. Thow shalt love the Lord thy 
 God with all thyne heart, and with 
 all thy soule, and with thy quboll 
 strenth. 
 
 EIGHT LORD'S DAY. 
 
 Chap. 8.— Of the Ten Commande- 
 ments. 
 
 Q. Say the first command ? 
 A. Thou shalt have none other gods 
 before my face. 
 
 Q. Quhat are we charged to doe in 
 this command ? 
 
 A. We ar charged to tak the onlie 
 true God to be our God, and to 
 worship that true God. 
 
 Q. Quhat is forbidden in that com- 
 mand ? 
 
 A. Atheisme and not worshipping 
 of God. 
 
 Q. Say the 2"^ command ? 
 
 A. Thow shalt not mak to thyself, 
 etc. 
 
 Q. Quhat are ive charged to doe in 
 this command ? 
 
 A. We are charged to worship 
 God in spirit and treuth according to 
 the rule of his owne Word. 
 
248 
 
 wyllie's catechism. 
 
 Q. How many parts ar ther in 
 God^s worshij) ? 
 
 A. 1, The faithful! and reverent 
 hearing of the word and receiving 
 of the sacraments ; 2''% fervent 
 prayer, 
 
 Q. Quhat is forbidden in this com- 
 mand ? 
 
 A. All will-worship, and in par- 
 ticular the worshipping of ane idoll 
 as God, or the worshijiping of God 
 in or by ane idoll. 
 
 Q. Quhat is the danger of breaking 
 this command ? 
 
 A. God's wraith burneth against 
 the breaker unto the thrid and fourth 
 generation. 
 
 Q. Quhat is the gaine of keejnng 
 this command ? 
 
 A. The mercie and love of God 
 followeth the keeper unto the thou- 
 sand generation. 
 
 NYNTH LORD'S DAY. 
 
 Chap. 9. — Of the 3 and 4 Com- 
 mandements, 
 
 Q. Say the thrid command ? 
 
 A. Thow shajt not tak the name 
 of, etc. 
 
 Q. Quhat are we charged to doe in 
 this command ? 
 
 A. We are charged to think and 
 speak of God, his names, his word, 
 and his works in all reverence and 
 fear, to swear by himself quhen his 
 honour requires, and to mak all our 
 vowes to him. 
 
 Q. Quhat are ice forbidden in this 
 command ? 
 
 A. We are forbidden to think or 
 speak irreverentlie and inconsider- 
 atlie of God, his names, his word, or 
 his works, to swear falslie or mak 
 unlawful! vowes. 
 
 Q. Quhat is the danger of breaking 
 this command ? 
 
 A. The Lord will summond the 
 breaker[s] before the tribunal of 
 justice, and find them guiltie. 
 
 Q. Say the fourth command ? 
 A. Remember the Sabbath day 
 to keep it, etc. 
 
 Q. Quhat are ice charged to do 
 here ? 
 
 A. We ar charged everie man for 
 himself and everie master for him- 
 self, and all that are under him, to 
 sett this day apairt and sanctitie it 
 to the Lord. 
 
 Q. In how many things does the 
 sanctifieing of this day stand ? 
 
 A. In two ; 1^^, in resting from 
 all worldlie busines ; 2^*% in spend- 
 ing the day quhoUie in religious 
 exercises. 
 
 Q. May not little businesses be done 
 on the Lord's day ? 
 
 A. The man that gathered the 
 handful! of sticks to warm himself 
 with on the Sabbath day was stoned 
 to death. 
 
 Q. May not some great loorks of a 
 noble nature be done ? 
 
 A. The holie women, quhen they 
 have prepared the spices and oynt- 
 ment, may not embaulm the bodie 
 of the Lord on the Sabbath day. 
 
 Q. Quhat religious exercises shotdd 
 be performed ? 
 
 A. Hearing of the Word, praying 
 privatelie and publiclie, private 
 meditation and Christian conference. 
 
 Q. Quhat is forbidden ? 
 
 A. Spiritual idlenes, sporting, 
 drinking, waiting on worldlie call- 
 ings, and all manner of sinnyng. 
 
WYLLIES CATECHISM. 
 
 249 
 
 Q. Quhat are the reasons to move 
 obedience to this command ? 
 
 A. 1, Our Lord's liberalnes in give- 
 ing us six dayes and taking bot one 
 to himself ; 2^^^, his example, quho 
 wrought six dayes and rested the 
 sevinth. 
 
 TENTH LORD'S DAY. 
 
 Chapt. io.— Of the First Three 
 Commands in the 2ND Table. 
 
 Q. Quhat is the summe of the 2"'^ 
 table? 
 
 A. Thow shalt love thy neighbour 
 as thyself. 
 
 Q. Say the fyft command ? 
 A. Honour thy father and thy 
 mother, etc. 
 
 Q. Quhat are we charged to do in 
 this command ? 
 
 A. Inferiours are charged to doe 
 a duetie to superiors, as parents, 
 masters, ministers, and magistrates, 
 to love, obey, and reverence them, 
 and to be subject to them in the 
 Lord ; on the other hand, superiors 
 are bound to due [sic] a duetie to 
 inferiors, as children, servants, people, 
 subjects to nurture them, pay their 
 hyre, feed and govern them ; likwise 
 equalls are bound to doe a duetie 
 one to another, as to love and help 
 one another home to heavin. 
 
 Q. Quhat is here forbidden ? 
 A. The contrarie of all these, 
 
 Q. Quhat is the promise to move 
 obedience to this command ? 
 
 A. God promises to them a long 
 and happie life. 
 
 Q. Quhat is the sixt command ? 
 A. Thow shalt not kill. 
 
 Q. Quhat are loe charged to do 
 here ? 
 
 A. To preserve our neighbour's 
 life, and to do everie thing that 
 may preserve peace. 
 
 Q. Quhat are loe forbidden ? 
 
 A. To doe any outward violence, 
 to entertaine any inward hatred, or 
 to do anything that may break the 
 bond of peace. 
 
 Q. Say the sevinth command ? 
 A. Thow shalt not commit adul- 
 terie. 
 
 Q. Quhat are ice charged to doe 
 heer ? 
 
 A. To be sober in the use of all 
 bodilie necessities, to be chaste from, 
 all fornication and all inward boyl- 
 ling lusts. 
 
 Q. Quhat is forbidden heer ? 
 A. All filthiness in thought, word, 
 or deed, and all occasion of filthines. 
 
 ELEVINTH LORD'S DAY. 
 
 Chap, ii.— Of the Three Last 
 Commands of the 2ND Table. 
 
 Q. Say the eight command? 
 A. Thow shalt not steall. 
 
 Q. Quhat are ive charged to doe in 
 it? 
 
 A. First, to winne our liveing 
 honestlie in a lawfull calling ; 2^^o, 
 to be content with quhat portion 
 the Lord bestowes upon us ; 3^^^, ta 
 doe to everie man as we wold have 
 done to us. 
 
 Q. Quhat is forbidden heer ? 
 
 A. All wrongeous purchase by 
 steall[ing], deceiving, oppressing, 
 and extorting, all prodigall wasting 
 of that quhich we have. 
 
250 
 
 wyllie's catechism. 
 
 Q. Say the ni/nth command? 
 
 A. Thow shalt not bear false wit- 
 nes against thy neighbour. 
 
 Q. Quhat are ive charged to do 
 heer ? 
 
 A. To maintain our neighbour's 
 honest name by speaking the treuth 
 without dissimulation. 
 
 Q. Quhat is forbidden ? 
 
 A. The wronging of our neigh- 
 bour's name by bearing false witnes 
 against him, ether for feodi or favour. 
 
 Q. Say the tenth command? 
 
 A. Thow shalt not covet, etc. 
 
 Q. Quhat is commanded heer ? 
 
 A. Holy intentions, thoughts, and 
 motions of heart. 
 
 Q. Quhat is forhidden ? 
 
 A. Sinfull intentions, thoughts, 
 and motions of heart. 
 
 12 LORD'S DAY. 
 Chap. 12.— Of the Difference 
 
 BETWIXT THE OlD AND NeW 
 
 Covenant. 
 
 Q. Are we able to fulfill the law ? 
 
 A. No ; for the law is spirituall, 
 and we are carnall, sold under sinne. 
 
 Q. Quhat is the punishment of the 
 breach of the law ? 
 
 A. God's curse, Cursed is everie 
 man that continueth not in everie 
 thing that is written in the law to 
 do the same. 
 
 Q. Quhy commands the Lord a law 
 that we are not able to keep, and 
 punishes so severlie the breach of it ? 
 
 A. Because He made us able to 
 keep it, and our inabilitie is of our 
 selvis. 
 
 Q. How calls Paull this sinne- 
 discovering and curse-threatening law 
 of God? 
 
 A. The law of works. 
 
 Q. Quhy is it called soe ? 
 A. Because it conteans the coven- 
 ant of works. 
 
 Q. Hoio many covenants hes God 
 made icith man ? 
 
 A. The covenant of works, or the 
 old covenant, that caries a curse in 
 the bosom of it to the breakers, and 
 the covenant of grace or the new 
 covenant, that caries redemption in 
 the bosome of it to beleevers [as] a 
 cure for the curse. 
 
 Q. Quhat is the first d'ifference 
 betivixt the old and the new testament 
 or covenant ? 
 
 A. The condition of the old is 
 works, the condition of the new is 
 faith. 
 
 Q. Quhat is the second difference ? 
 
 A. The old promises onlie eternall 
 life, the new promises both remis- 
 sion of sinnes, sanctification, and 
 eternall life. 
 
 Q. Quhat is the thrid difference ? 
 
 A. The old covenant was made 
 with all mankind, the new with 
 God's elect people onlie. 
 
 Q. Quhat is the last difference ? 
 
 A. The new covenant is better 
 nor the old, for it hes a mediator, 
 the old hes none ; it is everlasting, 
 and cannot be broken, the old was 
 broken. 
 
 13 LORD'S DAY. 
 
 Chap. 13.— Concerning the Per- 
 soNE OF the Mediator of the 
 New Covenant. 
 Q. How many wayes is the covenant 
 of grace manifested ? 
 
 A. Two wayes : obscurelie in the 
 Old Testament, under sliaddowes ; 
 hot clearlie in the New in Christ. 
 
 1 Feud or eniiiity. 
 
WYLLIE S CATECHISM. 
 
 251 
 
 Q. Quherfor is the covenant called 
 a testament? 
 
 A. Because it was sealled with 
 the blood of Christ, and dieing, Jesus 
 left us in legacie all the blissings of 
 the covenant. 
 
 Q. Quhat have roe to consider of 
 Christ the Mediator of the covenant ? 
 
 A. Something concerning his per- 
 sone, and something concerning his 
 office. 
 
 Q. Quhat persone is he ? 
 
 A. The second persone of the 
 Trinitie, the Sonne of God, that by 
 him we might receive the adoption 
 of sonnes. 
 
 Q. Quhat things have we to con- 
 sider of his persone ? 
 
 A. Two ; first, the two distinct 
 naturis ; 2^^% the union of them in 
 one Christ. 
 
 Q. Quhat are the two distinct 
 natures ? 
 
 A. The Godhead and the man- 
 heid ; he is true God equall with the 
 Father, and true man lik unto us in 
 all things except sinne. 
 
 Q. Quhy was he God ? 
 
 A. That he might bear in his 
 persone the wrath of God, that no 
 creature could doe. 
 
 Q. Quhy was he man ? 
 
 A. That he might die for man. 
 
 Q. How are these distinct natures 
 built togidder in one Christ? 
 
 A. In the first moment of our 
 Lord's conception these two by- 
 divine wisdome in ane unspeakable 
 manner wer built togidder, so that 
 both of them hes ther seats in one 
 persone without confusion or divi- 
 sion. 
 
 Q. How was our Lord conceived ? 
 
 A. By the Holie Ghost over- 
 shadowing the virgine. 
 
 Q. Off quhom was he home ? 
 
 A. Off the virgine, without the 
 knowledge of man. 
 
 14 LORD'S DAY. 
 
 Chap. 14.— Concerning the Offices 
 OF Christ. 
 
 Q. Quhat is the Lord's office ? 
 
 A. To be a mediator betwixt God 
 and man to make up the agreement 
 again e. 
 
 Q. Quhither is he mediator as God 
 or as 7nan ? 
 
 A. He is mediator both as God 
 and man, everie one of the natures 
 doeing that q'^^ is proper to itself. 
 
 Q. How differs Christ from other 
 mediators ? 
 
 A. Although he gott the ridder's^ 
 stroak, yet he fled not away till the 
 agreement was made. 
 
 Q. Quhat is our mediator's name ? 
 
 A. Jesus Christ. 
 
 Q. Quhy is he called Jesus ? 
 
 A. Because he saves his people 
 from their sinnes. 
 
 Q. Quhy is he called Christ ? 
 
 A. Because he was anointed to be 
 king, preist, and prophet of the kirk. 
 
 Q. Quherin stands his projyhetical 
 office ? 
 
 A. In that he teaches us the 
 quholl will of God concerning our 
 salvation. 
 
 Q. Quherin stands his kinglie offiee ? 
 
 A. In delivering us from the 
 tyrannic of Sathan, sinne, and the 
 world, and in mainteaning and rule- 
 ing us as his subjects. 
 
 1 One who parts combatants. 
 
252 
 
 WYLLIE S CATECHISM. 
 
 Q. Quhat are the ijroperties of the 
 king ? 
 
 A. He is most poiirfull, most wise, 
 most just, most glorious. 
 
 15 LORD'S DAY. 
 Chap. 15.— Concerning X's Preist- 
 
 HOOD. 
 
 Q. Quherin stands Christ^s preistlie 
 office ? 
 
 A. In offering himself for us, aud 
 interceeding with the Father for us. 
 
 Q. Quhat difference is ther hetivixt 
 Christ'' s preisthood and the preisthood 
 of Aaron ? 
 
 A. First, Aaron's preisthood [or 
 preists] offered for themselves aud 
 then for the people, Christ offered 
 onlie for his people, not for himself ; 
 2li% Aaron's preists offered many- 
 sorts of sacrifices, Christ offered but 
 one, the lamb of God ; S^i^ Aaron's 
 preists repeated their sacrifices oftin, 
 Christ's sacrifice was bot once offered; 
 4^i®, Aaron's oftin repeated sacrifices 
 could not tak away sinne, bot 
 Christ's once offered taks it away. 
 
 Q. Quherin agrees Christ^s preist- 
 hood with Aaron^ s preisthood ? 
 
 A. As in Aaron's preisthood the 
 sacrifices wer prepared, so Christ 
 prepared himself. 
 
 Q. How did Christ prepare him- 
 self? 
 
 A. By sanctifieing himself for us 
 and obeying the law. 
 
 Q. Quhen began his obedience to 
 the laiv ? 
 
 A. In the eight day of his age, 
 quhen he was circumcised. 
 
 Q. Quhy was he circumcised ? 
 
 A. Because he was a debtor to 
 the law for us, and a Saviour to the 
 Jewes. 
 
 Q. Quhy was he bajytized ? 
 
 A. That the Gentiles might have 
 als much comfort from his baptism 
 as the Jewes from his circumcision, 
 being stamped with one stamp with 
 him. 
 
 Q. How long continued Christ's 
 suffering ? 
 
 A. From his cradle to his rising 
 out of the grave. 
 
 Q. Quhat did he suffer all this 
 tyme ? 
 
 A. He suffered something in his 
 estate, something in his name, some- 
 thing in his bodie, and something in 
 his soull. 
 
 Q. Quhat suffered he in his estate ? 
 
 A. Povertie. 
 
 Q. Quhat suffered he in his name? 
 
 A. Reproaches. 
 
 Q. Quhat suffered he in his bodie ? 
 
 A. Hunger, thirst, wearisomnes, 
 sweating of blood, death itself. 
 
 16 LORD'S DAY. 
 
 [Ch. 16.]— Of Christ's Sufferings. 
 
 Q. Quhat death suffered our Lord? 
 A. The shamefull death of the 
 crosse. 
 
 Q. Quhy suffered he such a shame- 
 fidl death ? 
 
 A. Because that shamefull death 
 was a cursed death, and blissed 
 Jesus became a curse for cursed 
 sinners. 
 
 Q. Bot seeing Christ siffered death, 
 how could he be ane offerer of himself 
 for our sinnes? 
 
 A. Weel eneugh, for Christ was 
 not a naked sufferer, bot likwise a 
 doei*, and although the human nature 
 
WYLLIE S CATECHISM. 
 
 253 
 
 did suffer, yet the divyne nature, 
 as it wer in its hands, offered the 
 human nature a sacrifice for sinne. 
 
 Q. Quho was preist, quhat the 
 sacrifice, quhat the altar in this 
 offering ? 
 
 A. Christ was preist, sacrifice, and 
 altar. 
 
 Q. How hnow ye that Christ offered 
 himself for us and died for us ? 
 
 A. The Scripture sayes it that he 
 was our cautioner, and that he dyed 
 and was bruised for our sinnes. 
 
 Q. But we gave Christ no commis- 
 sion to stand in our rowme ? 
 
 A. Quhen we beleeve in Christ 
 we allow and sayes Amen to the 
 commission that his Father gave 
 him, qo gave him a ransome for 
 many. 
 
 Q. Quhat was done with our Lord's 
 hody after he was crucified ? 
 
 A. He was layd in the grave to 
 let us see that he was in death's 
 hands, and yet wan free. 
 
 Q. Was there no sign of Christ^s 
 deitie in his lying in the grave ? 
 
 A. Yes, the wormes durst not lay 
 their teeth on the holie bodie of 
 Jesus. 
 
 Q. What suffered Christ upon his 
 ? 
 
 A. God's wraith, that was a fierie 
 hell to him. 
 
 Q. Quhat tells us that Christ hare 
 the Father's wrath upon him ? 
 
 A. The bloodie sweat, and the 
 prayer for removing of the cup, and 
 his crying out, My God, my God, 
 quhy hast thow forsaken me ? 
 
 Q. How could he pray for remove- 
 ing of the cuppe that his Father had 
 appoynted for him ? 
 
 A. It was a sinless fitt of the 
 humane nature that submissively 
 sjjak a word for itself. 
 
 Q. Quhy cryed he out that his 
 Father Jcad forsakin him ? 
 
 A. Because his Father's bright 
 countenaace did not shine upon him 
 so fullie as before, but, as it wer, hid 
 itself. 
 
 17 LORD'S DAY. 
 
 Ch. 17.— Of the Resurrection and 
 Ascension of Christ. 
 
 Q. Quhen Christ was layd in the 
 grave, did he ly still ther ? 
 
 A. Not, he rose at the thrid day. 
 
 Q. Quhy did Christ ryse againe ? 
 
 A. First, that he might be de- 
 clared to be the Sonne of God ; 2^'®, 
 that he might be declared to be a 
 pertite Saviour for us, quhom corrup- 
 tion and death could not bind ; 3''®, 
 that we through him might gett the 
 victorie over death ; 4^^®, that we 
 may be raised from the grave of 
 sinne, and be made new creafcuris ; 
 lastlie, that by him we may be raised 
 againe to glorie. 
 
 Q. How long remained Christ upon 
 the earth after his resurrection ? 
 
 A. Fourtie dayes, and then he 
 ascended up into heavin. 
 
 Q. Quherto did he ascend ? 
 
 A. First, to sett the alreadie 
 glorified humane nature in the chair 
 of glorie ; 2''®, to prepare a place 
 for his brid[e], and to tak state and 
 seasine of the purchased inheritance 
 in her name ; 3^'^, to send the Com- 
 forter to her. 
 
254 
 
 WYLLIE S CATECHISM. 
 
 Q. Quhat is the place he hes in 
 heavin ? 
 
 A. He sitts at the right hand of 
 God the Father. 
 
 Q. Quherfore sitts he ther ? 
 A. To tak our bills off our hands, 
 and to make intercession for us. 
 
 Q. Bot Stephane sayes he saw him 
 standing at the right hand of God the 
 Father ? 
 
 A. Sitting and standing are but 
 borrowed speeches for our caj^acitie, 
 for his sitting signifies his equalitie 
 with the Father, his standing signi- 
 fies his readines to give his enemies 
 a blow. 
 
 1 8 LORD'S DAY. 
 Ch. i8. 
 
 Q. To quhom helongeth the bought 
 redemption ? 
 
 A. To none bot to Christ's sheep, 
 his brethren and kirk. 
 
 Q. How divide yoio Chrises hirk 
 in respect of her exter nail condition ? 
 
 A. In the kirk triumphing in 
 heavin and the kirk militant on 
 earth. 
 
 Q. Quhat is the hiric militant ? 
 
 A. A number of chosen men and 
 women called of God by his Word 
 and Spirit from sinne to grace, from 
 basenes to glorie. 
 
 Q. Quhj is Christ's kirk called 
 Catholick ? 
 
 A. Because in all places, and 
 amongst all persones, Christ hes 
 some that belonges to himself. 
 
 Q. Quhy is she called holie ? 
 A. Because she bears the stamp 
 of Christ Jesus, who is holie. 
 
 Q. How divide ye Christ's kirk upon 
 earth ? 
 
 A. In the invisible and visible 
 kirk. 
 
 Q. Quhat is the invisihle kirk ? 
 
 A. The kirk of beleevers, that 
 can no more be scene than faith can 
 be scene. 
 
 Q. Quhat is the visible kirk ? 
 
 A. The kirk of professers, that 
 quhilles lurks lik the moone that 
 lours under the clouds, and quhilles 
 is more conspicuous. 
 
 Q. Quhat is the mark of the true 
 visible kirk ? 
 
 A. The Word purelie preached, 
 and the sacraments purelie admini- 
 strat. 
 
 Q. How is Christ'' s kirk ruled at 
 this tyme under the gospell ? 
 
 A. By his officebearers, doctors 
 that opins up the Word, pastors 
 that presses it upon the hearers, 
 elders that rules in discipline, and 
 deacons that cares for the poor. 
 
 Q. Quhat pour hes the kirk ? 
 
 A. To bind and shut by the 
 threaten ings, to loose and oppin by 
 the jjromise. 
 
 Q. May shoe not mak laives ? 
 A. Not, bot expone the law 
 alreadie made. 
 
 19 LORD'S DAY. 
 
 Q. Hoio is purchased redemption 
 made the beleever's owne ? 
 
 A. By the act of justifieing faith 
 after their calling. 
 
 Q. Hoiv many sorts of calling are 
 there ? 
 
 A. Two, one outwardlie by the 
 Word, ane other inwardlie by the 
 Spirit. 
 
wyllie's catechism. 
 
 255 
 
 Q. Quhat is inward effectuall call- 
 ing ? 
 
 A. It is the pull of the Spirit in 
 the Word, q^by soulls ar driven to 
 Christ, that they may be made one 
 with him. 
 
 Q. Quhy may ive not resist the 
 Spirits working ? 
 
 A. We ar naturallie inclined soe 
 to doe, bot the Lord, by his omni- 
 potent pouer, does soe graciouslie 
 draw us that we cannot bot follow. 
 
 Q. Is there nothing in us to move 
 the Lord to ivork, nor yet to help him 
 in working ? 
 
 A. Not soe, we ar called of grace 
 and not of works, and in the first 
 moment of our conversion we ar als 
 dead as Ezekiell's dry bones. 
 
 Q. How may a man know that he 
 is effectuallie called ? 
 
 ^. If he be a willing eyer and 
 server of God ; 2^'®, if he renounce 
 all sinne ; 3'^% if he be a lover of 
 God's Word ; 4''®, if he be a lover of 
 the brethren ; 5"®, if he have a con- 
 tinual combat betwixt the flesh and 
 the Spirit. 
 
 Q. Quhat are the signes of true 
 repentance ? 
 
 A. First, a carefulnes to rouze 
 from securitie ; 2"°, a cleansing of 
 the conscience by confessing the 
 guilt of the persone ; 3''®, holie in- 
 dignation against sinne and ourselvis 
 for sinnes sak ; 4^'^, fear to fall in it 
 againe ; 5^'®, vehement desire to be 
 freed of sinne ; G^'*^, zeal to God's 
 glorie ; 7^'®, revenge by tameing of 
 our flesh and all the lusts therof. — 
 2 Cor. vii. 11. 
 
 Q. Quhat ar the fruits of repent- 
 ance ? 
 
 A. Peace of conscience, and joy 
 in the Holie Ghost. 
 
 Q. Quhat ar the fruits or rather 
 consequences of renewed repentance ? 
 
 A. The restoreing of us to our 
 former comfort. — Psa. li. 1, 2. 
 
 Q. Is it requhite for everie knowne 
 reneived sinne that ther should be re- 
 newed repentance ? 
 
 A. Yea, because new guiltines is 
 removed by new repentance, though 
 repentance be one as faith is one. 
 
 2o LORD'S DAY. 
 
 Q. Quhat in us does first answer 
 effectuall calling ? 
 A. Repentance. 
 
 Q. Quhat is repentance 1 
 
 A. It is a godlie sorrow for sinne, 
 with a change of all the soull's 
 operations from evill to good. 
 
 Q. Quho works repentance ? 
 
 A. It is not in our pour, but the 
 Lord works it by his Holie Spirit. — 
 Zech. xii. 10. 
 
 21 LORD'S DAY. 
 
 Concerning Faith. 
 
 Q. Quhat is the second thing that 
 ans^* effectuall calling ? 
 A. Faith. 
 
 Q. Quhat is faith ? 
 
 A. It is an assured knowledge 
 that Christ came into the world to 
 save sinners, and a leaning on him 
 for salvation to me a sinner. 
 
 Q. Quhat is the object of faith ? 
 A. Christ crucified. — Isa. xlv. 22. 
 
256 
 
 WYLLIE S CATECHISM. 
 
 Q. Qahat are the acts of faith ? 
 
 A. To know Christ (John ix. 36) ; 
 2^'% to apprehend him (Phil. iii. 12); 
 3''^ to apj)ly Christ crucitied. — Gal. 
 ii. 20. 
 
 Q. Must I believe that Christ died 
 for me in particular ? 
 
 A. Yea, because the just man 
 liveth by his own faith. 
 
 Q. Does faith grow in our garden? 
 A. No, it is planted, bot it grows 
 not. 
 
 Q. Quho planted it in the heart ? 
 A. The Holie Ghost by ane inward 
 working. 
 
 Q. Quhat is the mean cfhy it is 
 planted ? 
 
 A. The hearing of the Word 
 preached is the ordinarie mean. — 
 Rom. X. 14 and 17. 
 
 Q. Quhy call ye it the ordinarie 
 mean ? 
 
 A. Because the Lord is not tyed 
 to it, bot can work faith many other 
 wayes as he in the deepth of his 
 wisdoms thinks fitt. 
 
 Q. Quhat are the properties of 
 faith ? 
 
 A. Three ; first, it grips Christ 
 absent as if he wer present ; 2''^, it 
 holds the grip it getts ; 3''®, it is aye 
 upon the growing hand. 
 
 22 LORD'S DAY. 
 
 Q. Mak that moreplalne? 
 
 A. A Christian assaulted with 
 temptations beleeves a ^actorie, like- 
 wise in the tyme of strait beleeves a 
 deliverie : heer are two acts of faith 
 in two particular cases, bot nether 
 of them are acts of justifieing faith; 
 not the first, because in it faith 
 doeth not properlie [go] out upon 
 Christ a justifier, bot upon Christ a 
 succourer of those that ar tempted ; 
 not the second, because in it faith 
 goes out upon Christ, a commander 
 of deliverances for Jakob ; and yet 
 though nether of them be properlie 
 acts of justifieing faith, notwith- 
 standing they How both from it, 
 because faith does not goe out upon 
 Christ, a succourer of the tempted, 
 for victorie, nor upon Christ, a com- 
 mander of deliverances, for deliverie, 
 bot by vertue of the claim and 
 interest that it hes to Christ a jus- 
 tifier, or apprehended and made the 
 beleever's own by the act of justifie- 
 ing faith. 
 
 Q. How many sorts of faith ar 
 ther ? 
 
 A. Four, a miraculous [faith], a 
 historicall faith, a temporarie faith, 
 and a justifieing faith. 
 
 Q. Quhat is a miraculous faith ? 
 A. A beleeviug the pour of God 
 for working of miracles. 
 
 Q. Quhat Is historicall faith ? 
 A. A bare beleeving that God's 
 Word is true. 
 
 Concerning [Faith]. Q- Quhat is temporarie faith ? 
 
 A. A beleeving with joy for a 
 Q. Are all the acts of a beleever^s tyme. 
 
 faith in his severall cases acts ofj 
 tlfying faith ? 
 
 A. Not, bot they flow from justi 
 fieing faith. 
 
 Q. Qidiat is justifieing faith ? 
 A. A looking upon Christ for 
 justification. 
 
wyllie's catechism. 
 
 257 
 
 Q. Ar all those sortes sound and 
 saving ? 
 
 A. Not, bot onlie the last. 
 
 Q. How prove ye that miraculous 
 faith is not saving ? 
 
 A. Because damned Judas had it. 
 
 Q. Hotv prove ye that historicall 
 faith is not saveing 1 
 
 A. Because the tormented devills 
 has it. 
 
 Q. How prove ye that temporarie 
 faith is not sound nor saveing ? 
 
 A. Because Simon Magus and 
 Herod that beheaded Johne had it. 
 
 Q. Rehearse the sumnie of your 
 faith ? 
 
 A. I beleeve in God, etc. 
 
 Q. How divide yow that summe ? 
 
 A. In four pairts — one concern- 
 ing the Father, the second concern- 
 ing the Sonne, the thrid concerning 
 the Holie Ghost, and the last is 
 concerning Christ's kirk. 
 
 Q. Quhat beleeve ye concerning the 
 Father ? 
 
 A. That he is the creator of all 
 things. 
 
 Q. Quhat beleeve ye concerning the 
 Sonne ? 
 
 A. Three things — first, something 
 concerning his deitie and authoritie ; 
 2"®, something concerning his humi- 
 liation ; 3^'®, something concerning 
 his exaltation. 
 
 Q. Quhat beleeve ye concerning his 
 deitie ? 
 
 A. That he is the Sonne of God, 
 equall with the Father. 
 
 his 
 
 Q. Quhat concerning his humilia- 
 tion ? 
 
 A. First — that he was made flesh, 
 being conceived of the Holie Ghost, 
 borne of the virgine Marie, without 
 the knowledge of man ; 2''% that he 
 suffered under Pontius Pilate, that 
 his bodie was crucified, that he died 
 and was buried ; 3''% that he suffered 
 in his soull the paines of hell. 
 
 Q. Quhat beleeve ye concerning his 
 exaltation ? 
 
 A. First — that he rose againe ; 
 2"% that he ascended ; 3''% that he 
 is in glorie at the right hand of the 
 Father ; and 4''^ that he will be 
 manifested in glorie to judge the 
 quick and the dead. 
 
 Q. Quhat beleeve ye concerning the 
 Holie Ghost? 
 
 A. That he is God, equall with 
 the Father and the Sonne, and the 
 Sanctifier of the kirk. 
 
 Q. Quhat beleeve ye concerning the 
 kirk? 
 
 A. That ther is a kirk through 
 all the neuks* of the world ; 2^^% 
 that that kirk hes ane communion 
 togidder in Christ ; 3''*^, that that 
 kirk hes forgiveness of sinne through 
 Christ ; and 4"% that shoe will put 
 off her coate of dust, and put on a 
 coat of immortalitie ; and lastlie, 
 that shoe will follow the Lamb in 
 glorie for evermore. [* corners. 
 
 23 LORD'S DAY. 
 
 Of Justification. 
 
 Q. Quhat is justif cation q*^^ ye say 
 
 Q. Quhat concerning his autho- faith looks upon Christ for ? 
 
 ''i^^fi .- ^. It is the gracious sentence of 
 
 A. That he is our soveraigne the judge loosing mourning and be- 
 
 Lord. leeving sinners from sinne and death 
 
 R 
 
258 
 
 WYLLIES CATECHISM. 
 
 and esteeming them righteous in 
 Jesus, and worthie of life. 
 
 Q. How can I be made righteous 
 through ane other man^s righteousnes, 
 and loosed by the means of ane other ? 
 
 A. Weel eneugh, for Christ is not 
 ane other heer, bot the cautioner in 
 our stead, and we are the dyvers, 
 and quhat debts the cautioner payes 
 the dyver is not craved for them. 
 
 Q. Quhat are the parts of our jus- 
 tification ? 
 
 A. Two — not imputing of our 
 sinnes to us, and the imputing of 
 Christ's righteousnes to us. 
 
 Q. May not the putting away of 
 our sinnes suffice for the work ? 
 
 A. Not, because tor the making 
 of a beggar a king, both his old 
 ragges must be cast off and likewise 
 a royall robe putt on. 
 
 Q. Have we no hand in the work 
 of justification ourselvis ? 
 
 A. We are justified for Jesus sak. 
 
 24 LORD'S DAY. 
 Of Adoption. 
 
 Q. Quhat are the fruits of justifi- 
 cation ? 
 
 A. Adoption, sanctification. Chris- 
 tian libertie, and glorification. 
 
 Q. Quhat is adojytion ? 
 
 A. It is God's gracious receiving 
 of beleevers to the dignitie of sonnes 
 for Christ's sake. — John i. 12 and 
 iii. 1. 
 
 Q. How shall one hioio that he is 
 adopted ? 
 
 A. 1. By the testimonie of the 
 Spirit (Rom. viii. 16) ; 2^'% if he be 
 conforme to his Father, and follow 
 the footsteps of his elder brother 
 Christ ; 3'''^, if he can goe to his 
 
 Father like a liveing child, and crave 
 pardone for all faidts, and begg the 
 supplie of all necessities. 
 
 Off Prayer. 
 
 Q. Quhat should be the rule of our 
 prayer ? 
 
 A. The prayers that we find in 
 the Scriptures, and particularlie that 
 q°'^ our Lord hes taught us, saying, 
 Our Father qcii is in heavin, etc. 
 
 Q. How divide yow this prayer ? 
 
 A. Into two parts, the first con- 
 teaning six petitions, the nixt con- 
 teaning a thanksgiving. 
 
 Q. How divide yow the petitions ? 
 
 A. Into two sets, the first three 
 are for things concerning God's 
 glorie, and the last three for things 
 concerning our owne salvation. 
 
 Q. Quhat have ye in the first peti- 
 tion ? 
 
 A. A preface. Our Father q^^ art 
 in heavin, and the petition itself, 
 Hallowed be thy name. 
 
 Q. Quhat teaches the preface yow ? 
 
 A. To quhom I should direct my 
 prayer, evin to my Father quhich is 
 in heavin. 
 
 Q. Quhy call ye him Father ? 
 
 A. Because we should come to 
 him with reverence and love, and 
 speak to him, though in our lisping 
 and bairnlie language, as to a 
 father. 
 
 Q. Quhy call ye him our Father ? 
 
 A. Because everie barne of the 
 house should have mynd of all the 
 rest als weel as of themselves, and 
 pray for them to the Father. 
 
 Q. Quhy say ye Who art in heavin? 
 
 A. First — because we earth- 
 
 wormes should come with heavinlie 
 
wyllie's catechism. 
 
 259 
 
 myndednes to him; 2''% to streathen 
 our faith, he is not onlie oiir Father 
 willing, bot likewise our Father in 
 hea\4n, able to do us good, and 
 grant us all our lawf ull desires. 
 
 25 LORD'S DAY. 
 
 Q. Quhat is the meaning of the first 
 petition, Hallowed he thy name ? 
 
 A. Mak all men know and glorifie 
 thee in thy nature, persones, and at- 
 tributes. 
 
 Q. Quhat meanes the second, Thy 
 kinrjdome come ? 
 
 A. Lord gather a kirk to thyself 
 by thy Spirit, working pourfuUie in 
 the ministrie of the gospeil, con- 
 trarie all oppositions, and tak her, 
 maried to thyself, up to glorie. 
 
 Q. Quhat means the thr id petition, 
 Thy idll he done on earth as it is in 
 heavin? 
 
 A. Make thy kirk heer upon 
 earth with a free and readie heart 
 to yeeld all cheerfull obedience to 
 thy revealled wiU, their wiU sub- 
 missivelie running in the channell 
 of thy will. 
 
 Q. Quhat seek ye in the fourth peti- 
 tion. Give us this day our daylie 
 bread ? 
 
 A. Food and rayment, with aU 
 things needfull, that may sett us 
 upon our jorney to heavin. 
 
 Q. Quhat seek ye in the fyft peti- 
 tion. Forgive us [our] sinnes as we 
 forgive them that sinne against us ? 
 
 A. The pardone and washing 
 away of our sinnes in the blood of 
 Christ. 
 
 Q. Quhat seek ye in the last peti- 
 tion, And lead its not into temptation, 
 hot deliver us from evill? 
 
 A. A deliverie from temptation 
 and from the punishment of sinne. 
 
 Q. Quhat meane ye by the conclu- 
 sion, For thyne is the kingdome, etc.? 
 
 A. We praise him as our king 
 quho is pourefull and willing to 
 save, and to quhom the glorie of our 
 salvation doeth belong. 
 
 26 LORD'S DAY. 
 Concerning Sanctification. 
 
 Q. Quhat is sanctification ? 
 
 A. It is a purging of the quholl 
 man from the filth of sinne to the 
 puritie of God's image (Eph. iv. 22, 
 23, 24), and a holie walking in the 
 creature according to the law flow- 
 ing from that inward principle of 
 puritie stirred up and blowne upon 
 by the Spirit of God. 
 
 Q. How many parts are ther in 
 sanctification ? 
 
 A. Two, mortification and vivifi- 
 cation. 
 
 Q. Quhat is mortification ? 
 A. It is a killing of sinne, or a 
 dieing to sinne. — Col. iii. 15. 
 
 Q. Quhat is vivification ? 
 A. It is a living unto God and to 
 newnes of lyffe. 
 
 27 LORD'S DAY. 
 
 Anent Christi.\n Libertie. 
 
 Q. Quhat is the thrid friiit of 
 justification ? 
 
 A. Our Christian libertie. 
 
260 
 
 WYLLIE S CATECHISM. 
 
 Q. Qulier'm stands our Christian 
 libertie ? 
 
 A. In our freedome from the 
 heavie curse of the law, the tyrannie 
 of sinne, from the commandements 
 of men, and from all ceremonies and 
 will-worship. 
 
 Q. Quhat is our libertie in things 
 indifferent ? 
 
 A. We are to use them, or not to 
 use them, with a respect to the 
 gaining of our weak brother, quhose 
 conscience we should not hurt. — 
 Rom xiv, ; 1 Cor. viii. 
 
 28 LORD'S DAY. 
 
 Anent the Sacraments. 
 
 Q. How is our faith strenthened 
 and confirmed anent the doctrine of 
 the gospel ? 
 
 A. By the sacraments, which are 
 the sealls of the doctrine of faith. 
 
 Q. Quhat is a sacrament ? 
 
 A. It is an externall pledge of 
 God's invisible grace sealling up our 
 fellowship with Christ. 
 
 Q. How many sacrameyits wer ther 
 under the law ? 
 
 A. Two, circumcision, q^^ ans^^ 
 baptisme, and the passeover, q^h ans'"^ 
 the Lord's Supper. 
 
 Q. Quhat is circumcision ? 
 
 A. It is the cutting away of the 
 foreskinne of the flesh in everie man 
 child, q*^*" signifies the cutting away 
 of the stonnie heart and bodie of 
 sinne. 
 
 Q. Quhat is the passover? 
 
 A. The eatting of a lamb rosted 
 with fire, the door-posts being 
 sprinkled with the blood of the 
 
 Q. Quhat was signified by that ? 
 
 A. First, the appre[he]nding of 
 Christ by faith, quho was rosted in 
 the oven of God's displeasure ; 2"% 
 as those quhose doores posts wer 
 sprinkled with the blood of a lamb 
 wer delivered from the destruction 
 that came upon Egypt, soe those 
 hearts that ar sprinkled with the 
 blood of Christ are saved from God's 
 wrath that comes on the lost world. 
 
 Q. Quhat are the sacraments in the 
 New Testament ? 
 
 A. Baptisme and the Lord's Sup- 
 per. 
 
 Q. Quhat is baptisme ? 
 
 A. It is a sacrament of our eutring 
 into the kirk, quherin by the exter- 
 nall signe of water sprinkled is 
 sealled up to us our new birth, and 
 the washing away of our sinnes in 
 the blood of Christ. 
 
 Q. Quhat is the Lord's Supper ? 
 
 A. The sacrament of our confir- 
 mation, quher[in] by the externall 
 sigues of bread brokin, takin, eattin, 
 and wine poured out and drunken, 
 is signified the eatting of his brokin 
 bodie, the drinking of his poured 
 out blood, though not bodilie, yet 
 spirituallie and reallie by faith, soe 
 that our souUs therby ar nourished 
 and groweth up in him. 
 
 Q. Quhat signifies the distributing 
 of the elements ? 
 
 A. Our lovelie union and kindlie 
 spirituall communion togidder in 
 him. 
 
 Q. Quhen did Christ institute and 
 ordaine this sacrament ? 
 
 A. That same night he was be- 
 trayed ; being to leave his bryd, he 
 left her a love-tokin to be used by 
 her in remembrance of his crucified 
 
WYLLIES CATECHISM. 
 
 261 
 
 self till the mariage day, the glorious 
 day of their meeting againe. 
 
 Q. Quhat is required of worthie 
 communicants ? 
 
 A. A narrow search and exami- 
 nation of their way, past and pre- 
 sent, and the sinceritie of their 
 purposes quhat they intend to be, 
 with a tryall of their faith, and love, 
 and the growth of grace in them. 
 
 Q. Quhat is the hazard ofunworthie 
 communicants ? 
 
 A. Damnation in not discerning 
 the Lord's bodie. 
 
 Q. Quhat is it to discerne the Lord's 
 bodie ? 
 
 A. It is with mourning to look 
 upon crucified Jesus, sorrowing for 
 sinne that hes slaine him ; 2''®, with 
 thankfulnes to look upon self-killing 
 love, rejoyseing in God that hes given 
 him ; 3''% with stupeing to admire 
 the deepth of God's wisdome, quho 
 by such a way hes reconciled us to 
 himself in him. 
 
 30 LORD'S DAY. 
 
 Anent our Resurrection and 
 Glorification. 
 
 Q. Quhat is the last fruit of jmtifi- 
 cation ? 
 
 A. Our glorification. 
 
 Q. Quhat arc the degrees of glorifi- 
 cation ? 
 
 A. Two, the first of it is to the 
 soull onlie after its departing out of 
 the bodie untill the latter day ; the 
 second degree is more excellent ther- 
 after both to the soull and bodie, 
 united in one persone againe. 
 
 Q. Quhat intervenes hetwixt the one 
 and the other ? 
 
 A. Two most renouned works, a 
 generall resurrection and the last 
 judgment, performed by our Lord 
 Jesus at the latter day. 
 
 Q. Quho shall answer ? 
 
 A. All the dead, without excep- 
 tion, by the powerfull voyce of Jesus, 
 using the ministerie of the arch- 
 angell. 
 
 Q. In quhat bodies will those be 
 raised up againe ? 
 
 A. In the same bodies they caried 
 about with them among the living 
 and was laid in the dust. 
 
 Q. Quhat difference will there be 
 betwixt the resurrection of the elect 
 and the resurrection of the reprobate ? 
 
 A. Two, first the elect will be 
 raised by the speciall [virtue] of the 
 resurrection of Jesus, in quhom, and 
 togidder with quhom, all the elect 
 did rise (Eph. ii. 6 ; 1 Thess. iv. 14 ; 
 1 Cor. XV. 20, 21, 22). The repro- 
 bate will be raised by the furie of 
 the curse. — Gen. ii. 1 7. 
 
 Q. Quhat is the second difference ? 
 
 A . The elect will be raised with a 
 coat of glorie and immortalitie, the 
 wicked with a coat of endless base- 
 ness and ignominie. 
 
 Q. Quhat will become of them that 
 will be living that day ? 
 
 A. They will not die, but they 
 will be changed, q^'^ change will be 
 to them instead of death. 
 
 Q. Quhat will become of the heavins 
 and the earth in that day ? 
 
 A. They will be brunt with fire, 
 and the old worne heavins will flee 
 away lik a scroll at the presence of 
 the judge. 
 
262 
 
 wyllie's catechism. 
 
 Q. Quho will be judge ? 
 A. The man Christ. 
 
 Q. Quhat comfort have we of 
 thai ? 
 
 A. A great comfort that our cau- 
 tioner will sitt as judge upon the 
 debts he payed himself. 
 
 Q. Quhen will he judge ? 
 
 A. He hes the knowledge of that 
 keeped to himself, that we may- 
 watch and pray, looking for his un- 
 known coming. — Matt. xxiv. 22, 23, 
 24. 
 
 Q. Quhat are the foretohins of that 
 day? 
 
 A, Many shall fall from Christ, 
 false prophets shall arise, the love 
 of many will grow cold, and ther 
 will be warres and rumours of 
 wars. 
 
 Q. Quher will the judge sitt ? 
 
 A. A great quhit throne will be 
 sett to him in the aire, and he will 
 come breaking through the clouds, 
 accompanied with ten thousand 
 tymes ten thousand of angells, and 
 sitt upon the throne. — 1 Thess. iv. 
 17. 
 
 Q. Quhat will he do first being sett 
 upon the throne ? 
 
 A. Having summoned all nations 
 before him, he will draw them up in 
 two ranks, and sett the wicked on 
 his left hand, and the righteous on 
 his right hand, and that is the order- 
 ing of the house. — Matt. xxv. 31, 32, 
 33, 34. 
 
 Q. After quhat maner shall he pro- 
 ceed ? 
 
 A. The book of the decrees, the 
 book of rememberance, the books of 
 everie man's conscience will be opened 
 
 (Rev. XX. 12, 15 ; Mai. iii. 16), and 
 then the sentence will be pro- 
 nounced. 
 
 Q. In quhat order will the sentence 
 be pronounced ? 
 
 A. First upon the elect. Come ye 
 blissed of my Father (Matt. xxv. 34), 
 and then upon the reprobate, Depart 
 from me ye cursed into everlasting 
 fire. — Verse 41. 
 
 Q. In quhat order will the sentence 
 be executed ? 
 
 A . First upon the reprobate, These 
 shall goe into everlasting punish- 
 ment ; and then upon the elect, Bot 
 the righteous into life eternall. 
 
 Q. Quhat is the reason of that 
 difference betwixt the pronouncing and 
 executing of the sentence ? 
 
 A. The righteous getts the sen- 
 tence first, because they are to judge 
 the wicked, in approving by voyce 
 and assent the righteous judgment 
 of the judge, q'^^ they cannot doe 
 quhill they be first justified them- 
 selvis, the wicked gettis the execu- 
 tion first that the joy of the elect 
 may be full, seeing first in oppin 
 veiw they see the miserie of the 
 wicked, and after it themselvis are 
 takin up to glorie. 
 
 Q. Quherin stands the highest de- 
 gree of glorie that the elect are par- 
 takers of after all this work is 
 ended ? 
 
 A. It stands in this, that being 
 advanced to the highest and fullest 
 top of all perfection, they may enjoy 
 the presence of God and of the Lamb 
 that sitteth uj^on the throne, harping 
 with ther harpes in ther hands, and 
 singing with melodious and harmo- 
 nious hallelujahs in ther mouths for 
 evermore. 
 
wyllie's catechism. 263 
 
 Q. Quhat sliould we doe quhen we for his coming, and answer his pro- 
 are looking by faith to that new Jem- miseing voyce, Surelie I come quick- 
 salem ? lie, with our desireing voyce, Evin 
 
 A. We should weane our hearts soe, Come Lord Jesus, Come quick- 
 
 from the world, studie holines, long lie. Amen. 
 
 FINIS. 
 
 FRAGMENT APPARENTLY BY MR. ROBERT BLAIR. 
 
 Of Mans Deliverie. 
 
 Q. How is man delivered from that misene wlierin he fell thmigh 
 the sinne of Adam ? 
 
 A. By the free mercy of God in Christ Jesus, without his 
 owen deserving. 
 
 Q. Hoio doth Christ deliver man ? 
 
 A. By the merit of his righteousnesse freelie imputed of God, 
 and apprehended on our part by faith. 
 
 Q. Wliat is that righteousnesse of Christ imputed of God ? 
 A. It is partlie originall or habituall, partly actuall and 
 acquired. 
 
 Q. The miginall righteousnesse of Christ, ivhat is it ? 
 
 ^. It is the holinesse and sinnelesnesse of his nature as man ; 
 for, being conceived of the Holy Ghost, his manhood from the 
 first instant of conception was preserved from all contagion of 
 originall sinne, for he was made man like us in all things, sinne 
 only excepted. — Heb. iv. 15. 
 
 Q. What doeth this habituall or originall righteousnesse being 
 imputed and applyed unto iis ? 
 
 A. It covereth our originall sinfulness wherein we were con- 
 ceived and born. 
 
264 A FRAGMENT, APPARENTLY 
 
 1 
 
 Q. The aduall righteousnesse of Christ, what is it ? 
 A. It is the acquired righteousness of his active and passive 
 obedience. 
 
 Q. Wherin standeth Christ's active obedience ? 
 
 A. In a perfect and exact fulfilling of all the precepts of the 
 moral law, and that both in thought, word, and deed. — Mat. v. 
 17 ; John iii. 17 ; Eom. x. 4. 
 
 Q. What doeth the imjputation of this righteousness of his active 
 obedience to us ? 
 
 A. It covereth and taketli away the guilt of all our actual! 
 sinnes and transgressions of the law of God, whether they have 
 been in thoght, word, or deed. 
 
 Q. Wherin standeth the passive obedience of Christ Jesus ? 
 A. In suffering all that the justice of God could require of 
 man for the transgression, and that both in his soull and body. 
 
 Q. What suffered Christ in his soidl ? 
 
 A. He drank the cupe of the Father's wrath which was due 
 to us to have endlessly drunken of, both in the garden of 
 Gethsemane and upon the crosse. 
 
 Q. What suffered he in his body ? 
 
 A. All the miseries, shame, and contempt which man could 
 put on him, and in end the cursed, cruell, and shamefull death 
 of the crosse. 
 
 Q. What doeth the imputation of the righteousness of his passive 
 obedience to us ? 
 
 A. It, P^, satisfieth the justice of God fullie for our sins, so 
 that God can crave no farther satisfaction at the hands of be- 
 lievers (Heb. X. 7, 14) ; 2*^, it merited unto us eternal redemp- 
 tion from sinne, death, hell, and eternall damnation (Heb. ix. 
 12). 
 
 Q. But the Scripture often doth ivholly ascribe our justification 
 and redemption to the blood of Christ, and to the merit of his death 
 and passion ? 
 
 A. Thes speatches ar figurative, the cheafe part of his obedi- 
 ence, w*^^ was passive, taken for the whol obedience of Christ, 
 
BY MR. ROBERT BLAIR. 265 
 
 both active and passive, and these speatches do not exclud but 
 includ his active obedience, for what he did in obedience to the 
 law he did it for us, and what he suffered for satisfieing of 
 God's justice he also suffered soe, and so he that believeth in 
 Christ hath the perfection of the law. — Rom. x. 4. 
 
 Q. How are we said to he justified and saved freelie, seeing Christ 
 hath payed so dearlie for our deliverance ? 
 
 A. Because we pay nothing, but Christ, according to that 
 eternall transaction w''^ passed between his Father and him, 
 hath payed all for us, he being the suretie of the new and better 
 covenant, the article freelie excluding our merits, not Christ's 
 satisfaction. — Rom. iii. 24 ; Heb. vii. 22. 
 
 Q. How Cometh it to passe that the merits of the righteousnesse of 
 Christ is able to deliver us from the mlserie wherin we fell by means 
 of sinn ? 
 
 A. It is from the dignitie and excellency of his persone who 
 was both God and man, man without sinne ; for had he been born 
 a sinner, he could not have satisfied for himself, and if he had 
 not been God his temporarie suffering could not have obtained 
 eternall redemption ; but the temporarie suffering of an eternall 
 person was more satisfactorie than if all we had endlessly 
 suffered for sinnes. 
 
 Of the Birth of Regeneration. 
 
 Q. Man delivered by Christ, into tvhat condition cometh he ? 
 
 A. Into the blessed estate and condition of regeneration. 
 
 Q. What is regeneration ? 
 
 A. It is the new birth of the water and the Spirit, wherby 
 he is made a new creature in Christ, and so the image of God 
 which he lost in Adam is repaired in him again. 
 
 Q. Which he the partes of the new birth of regeneration ? 
 A. Two, justification and sanctification. 
 
266 A FRAGMENT. 
 
 Q. What is justification ? 
 
 A. An act of God, not imputing sinne, but imputing the 
 righteousnesse of Christ to salvation. 
 
 Q. JVTiich he the partes of sandification ? 
 
 A. Two, the mortification of the old man and vivification of 
 the new man. 
 
 Q. Wliat is the mortification of the old man ? 
 A. It is an act of the Spirit of God, wherby we crucify the 
 flesh, and are crucified to the world and it to us. 
 
 Q. TVliat is the vivification of the new man ? 
 A. An act of the Spirit, whereby we are quickened and raised 
 up to righteousnesse and newnesse of life. 
 
 Q. Which he the parts of our vivification .? 
 
 A. 1^*, illumination of the mind ; 2^, inclination of the will ; 
 3*^, rectification of the affections. 
 
 Q. How is the mind inlighfened ? 
 
 A. By the infusion of spirituall wisdom and understanding 
 of things to be believed and practised to salvation. 
 
 Q. How is the will howed and inclined ? 
 
 A. By the motion of the Holy Ghost, when it is made pliable 
 and submissive to God's will, and moved to apply things to be 
 believed, and practise things to be performed. 
 
 Q. Hotv are the [afections] rectified \and'\ purified ? 
 A. When the Holy Ghost draweth them from sinfull objects 
 and sets them on God and the things of God. 
 
 Q. Is thus that Imagle] of God w^^ we lost in Adam restored in 
 Christ 2 
 
 A. Yea, for we lost the knowledge of God, and of heavenly 
 things, we lost all righteousnesse of the will and conformity with 
 the will of God, and also all power and holynesse of affections 
 w^^^ ar all three restored unto us in regeneration by Christ, who 
 is made unto us of God [wisdom, righteousnesse, and sanctifi- 
 cation]. 
 
m 
 
 m 
 
 
 The a, B, C, 
 
 OR 
 
 A CATECHISME 
 
 FOR YONG CHILDREN 
 
 APPOYNTED BY ACT OF THE 
 
 CHURCH AND COUNCELL OF 
 SCOTLAND 
 
 m 
 m 
 
 To be learned in all families and 
 
 Lector Schooles in the said 
 
 Kingdome. 
 
 Prov. xxii. 6. 
 
 Traine up a child in the way he shozdd goe, and when he is old 
 he will not depart from it. 
 
 
 Printed by Authoritie 
 
 1644 
 
 Cuvi Privilegio. 
 
A CATECHISME FOR YONG 
 CHILDREN. 
 
 1. Qu. Who made man '? A. God. 
 
 2. Qu. In what estate made he him 1 A. Perfectly holy in 
 body and soule. 
 
 3. Qu. How fell he from the good estate 1 ^. By breaking 
 of the commandement of God. 
 
 4. Qu. What punishment followed thairupon % A. Death 
 and condemnatione to him and his posteritie. 
 
 5. Qu. How are we deliverid thairfrae? A. By God's free 
 mercy in Jesus Christ. 
 
 6. Qu. What kind of persone is Jesus Christ? A. He is 
 very God and very man in one persone. 
 
 7. Qu. Why call ye him verie God"? A. Because he is the 
 eternall Son of God, of one and the selfsame Godhead with the 
 Father and Holy Ghost. 
 
 8. Qu. Why call ye him verie man ? A. Because hee is like 
 us in all things, sinne onely except. 
 
 9. Qu. Why was he without sinne % A. That hee might bee 
 ane unspotted sacrifice for sinne. 
 
 10. Qu. What hes he done for us"? A. He dyed for our 
 sinnes and rose for our righteousnesse. 
 
 11. Qu. Ar all men that perished in Adam saved be Christ? 
 A. No, but onely those that hath true faith in him. 
 
 12. Qu. What call ye true faith? A. It is the true know- 
 ledge of Jesus Christ with assurance of salvatione in him. 
 
270 A CATECHISME FOR YONG CHILDREN. 
 
 13. Qu. Rehearse the Articles of your Faith? 
 
 A. 1. 1 beleeve in God the Father Almightie, maker of 
 heaven and earth. 
 
 2. And in Jesus Christ, his onely Son our Lord. 
 
 3. Who wes conceived of the Holie Ghost ; borne of 
 
 the Virgin Marie. 
 
 4. SufFerid under Pontius Pilate, wes crucified, dead 
 
 and buried, he descended into hell. 
 
 5. The third day he rose againe from deathe. 
 
 6. He ascended into heaven, and sitteth at the right 
 
 hand of God the Father Almightie. 
 
 7. From that place sail he come to judge the quick 
 
 and the dead. 
 
 8. I beleeve in the Holy Ghost. 
 
 9. The holy Church universall. 
 
 1 0. The communion of saints. 
 
 11. The forgivenes of sinnes. 
 
 12. The resorrection of the body and lyfe everlasting. 
 
 14. Qu. By what meanes doth God's Spirit worke this faith 
 in yow 1 A. By the Word of God. 
 
 15. Qu. What call ye the Word of God? A. The holy 
 Scripture of the Old and New Testament. 
 
 16. Qu. Be what meanes doth God's Spirit confirme this 
 faith in yow. A. By the same Word and by the sacraments. 
 
 17. Qu. What call ye the sacraments'? A. They ar visible 
 signes and seales ordained of God for the confirmatione of my 
 faith. 
 
 18. Qu. How doe they confirme your faith ? A. By receiving 
 thame as pledgis that Christ crucefied (represented and offered 
 in thame) is given to me in particular to be my Saviour. 
 
 19. Qu, How many sacraments is thair "? A. Two; Baptisme 
 and the Lord's Supper. 
 
 20. Qu. Why wes ye baptized being ane infant 1 A. That 
 thereby I might be ingraft in Christ, and enterit in his Church, 
 which is his mysticall body. 
 
A CATECHISME FOR YONG CHILDREN. 271 
 
 21. Qu. What profit have ye by Baptisme now? A. It 
 scales up the remissione of my sinnes in Christ's blood ; and 
 advances the renovation of my heart in his Spirit : which ar 
 my spirituall washing. 
 
 22. Qu. What call ye the Lord's Supper? A. It is the 
 sacrament of my spirituall nourishment on the body and bloud 
 of Christ. 
 
 23. Qu. How doe ye eat his body and drink his bloud? 
 A. By beleeving assuredlie that his body wes brokin and his 
 bloud wes shed for me. 
 
 24. Qu. What thankfulnesse owe ye to God for giving his 
 Son to shed his bloud for yow 1 A. I ought to denie my self e 
 and walk in his Commandements all the dayis of my life. 
 
 25. Qu. Eehearse the Commandements ? 
 
 A. Hearkin and take heed Israel, for I am the Lord 
 thy God, who hes brought thee out of the land 
 of Egypt and out of the house of bondage ; 
 
 1. Thou salt have none other Gods but me. 
 
 2. Thou salt not make to thyselfe any graven image, 
 
 nor the likenesse of any thing that is in heaven 
 above, nor in the earth beneath, nor in the 
 water under the earth : Thou sail not bow 
 downe to thame nor worship thame, for I the 
 Lord thy God am a jealous God, and visiteth 
 the sinnes of the fathers upon the children 
 unto the third and fourth generation of thame 
 that hateth me, and sheweth mercy unto 
 thousands of thame that love me and keep 
 my commandements. 
 
 3. Thou salt not take the name of the Lord thy 
 
 God in vaine : for the Lord will not hold him 
 guiltlesse that takes his name in vaine. 
 
 4. Eemember that thou keep holy the Sabbath-day ; 
 
 sixe days sail thou labour and doe all that 
 thou hast to doe : but the seventh day is the 
 Sabbath of the Lord thy God : in it thou 
 salt do no manner of worke, thou nor thy 
 
272 A CATECHISME FOR YONG CHILDREN. 
 
 Sonne, nor thy daughter, thy man-servant nor 
 thy maid-servant, thy cattell, nor the stranger 
 that is within thy gates : for in sixe days the 
 Lord made heaven and earth, the sea and all 
 that in them is, and restid the seventh day : 
 wherefore the Lord blessed the seventh day 
 and hallowed it. 
 6. Honour thy father and thy mother that thy 
 dayes may be long in the land which the Lord 
 thy God hath given thee. 
 
 6. Thou salt doe no murther. 
 
 7. Thou salt not commit adulterie. 
 
 8. Thou salt not steale. 
 
 9. Thou salt not beare false witnesse against thy 
 
 neighbour. 
 10. Thou salt not covet thy neighbour's house, thou 
 salt not covet thy neighbour's wife, nor his 
 servant, nor his maid, nor his oxe, nor his 
 asse, nor anie thing that is his. 
 
 Lord, have mercie upon us, and write all these lawes in our 
 hearts, we beseech thee. 
 
 26. Qu. Which is the summe and effect of all these Com- 
 mandements ? A. Thou salt love the Lord thy God with all 
 thy heart, mind, and strength, and thy neighbour as thyselfe. 
 
 27. Qu. Is any man able to doe these things perfitly in this 
 life 1 A. None at all. 
 
 28. Qu. Why so ^ A. Becaus no man is perfitly sanctified 
 in this life. 
 
 29. Qu. Yet must not we prease to a perfectione in fulfilling 
 of God's commandements 1 A. Doubtles, for otherwayis thair 
 is nather faith nor feare of God in us. 
 
 30. Qu. What must we doe then, when we breake any of 
 these Commandements 1 A. We must run to God by repent- 
 ance and prayer. 
 
 3 1 . Qu. What call ye repentance ? A. It is the turning of 
 my heart to God with unfained sorrow for offending his majesty, 
 and a constant resolutione to amend my life. 
 
A CATECHISME FOR YONG CHILDREN. 273 
 
 32. Qu. What call ye j^rayer ? A. It is ane incalling of God 
 in the name of Christ for things belonging to God's glory and 
 our necessitie. 
 
 33. Qu. Why is it not lawfull to pray to creatures as to 
 Angels and Saints glorified ? A. Because God lies commandit 
 us to worship himselfe alone. 
 
 34. Qu. Why must we pray onely in Christ's name? 
 A. Because he is our onely Mediator and intercessor. 
 
 35. Qu. How then sould we pray? A. According to that 
 patterne of prayer that our Master lies set before us, saying, 
 when ye pray, say : — 
 
 Our Father, which art in heaven : 
 
 Hallowed be thy name. 
 
 Thy kingdome come, 
 
 Thy will be done in earth as it is in heaven, 
 
 Give us this day our daily bread. 
 
 And forgive us our trespasses as we forgive tliame that 
 
 trespasse against us. 
 And lead us not into tentatione, but deliver us from evill. 
 For thine is the kingdome, the power, and the glorie, for 
 
 ever and ever. Amen. 
 
 36. Qu. How ar yee assured that God will heare your 
 prayers ? ^. By Christ's owne word promising that whatever 
 we aske the Father in his name it sail be given us. 
 
 37. Qu. What is the fruit of all this your religione and of 
 serving God? A. Hereby God is glorified and I am saved, 
 through Jesus Christ my Lord, to whom be everlasting praise 
 and glorie. Amen. 
 
274 A CATECHISME FOR YONG CHILDREN. 
 
 Prayers and Graces for Yong Children, 
 
 MORNING PRAYER. 
 
 My gratious God, I blesse thee with my whole heart for thy 
 fatherly providence in watching over me this night : And I 
 beseech thee to continue thy mercy with me both this day and 
 the whole course of my life; to the end and in the end; that 
 being always guided by thy grace and guarded by thy provi- 
 dence, I may spend this time of my pilgrimage in thy feare and 
 end it in thy favour; through Jesus Christ, my blessed Lord 
 and Saviour. Amen. 
 
 EVENING PRAYER AT GOING TO BED. 
 
 It is of thy undeserved mercy (0 God) that I have passed 
 this day in safetie without some notable inconvenience in those 
 infinite dangers, wherein I continually cast myselfe through 
 my folly. Now, I beseech thee (good Lord), let it please thee 
 of thy gracious goodness to protect me also this night; and 
 grant me quiet rest in soule and body that I may better serve 
 thee in both; through Jesus Christ my gratious Lord and 
 Saviour. Amen. 
 
 / will both lay me down and sleep, for thon, Lord, only 
 makes me dwell in safetie. — Ps. iv. 6. 
 
 GRACE BEFORE MEAT. 
 Psal. cxlv. 15. 
 
 The eyes of all wait on thee (0 Lord), and thou givest thame 
 thair meat in dew season : thou openest thy hand and satisfieth 
 the desire of everie living thing. (Good Lord) blesse us and 
 those gifts which we receive of thy large liberalitie, through 
 Jesus Christ our Lord. So be it. 
 
A CATECHISME FOR YONG CHILDREN. 275 
 
 A7ie Other. 
 
 Pardon our sinnes (0 God), and give us thy blessing with 
 thy benefits, that they may have strength to nourish us, and we 
 may have grace to serve thee our gratious God in Jesus Christ. 
 Amen. 
 
 GRACE AFTER MEAT. 
 
 The God of glorie and peace, who hes created us, redeemed 
 us, and presently hes fed us, be blissed for now and ever. So 
 
 be it. 
 
 Ane Other. 
 
 Most mightie Lord and most mercifull Father, we yeeld thee 
 heartie thanks for our bodily sustentation, requiring also most 
 intirely of thy gratious goodnesse so to feed us with the food 
 of thy heavenly grace, that we may worthily glorifie thy Name 
 in this life, and after be partakers of thy everlasting glorie, 
 through Jesus Christ our Lord. So be it. 
 
 Ane Other. — Matt. iv. 4. 
 
 Lord, thow hes said it, and we beleeve it, that man lives not 
 by bread onely, but by every word that proceedis out of thy 
 mouth : Therefore give us (we beseech thee) thy blessing with 
 thy benefits, that in the strength of thy blessing, this life being 
 interteined, we may spend it in thy holy service, till we attaine 
 to life everlasting, through Jesus Christ our Lord and onely 
 Saviour. Amen. 
 
 To any of these or the like Graces that sail be said after meat, let 
 these or the like prayers he added for the Church and for the 
 King, etc. 
 
 God save the Church universall ; God comfort the comfort- 
 lesse; Lord increase our faith; Lord, for Christ thy Son's 
 sake, be mercifull to the commonwealths whair thy gospell is 
 trewly preached and harborie granted to the afilicted members 
 
276 A CATECHISME FOR YONG CHILDREN. 
 
 of Christ's body, and illuminate according to thy good pleasure 
 all nations with the brightnesse of thy word. God save our 
 most gratious King Charles, our Queene Marie, the hopeful! 
 Prince Charles ; the Lady Elizabeth and her princely progenie ; 
 guide thow thair hearts (0 God) by thy grace, that they may 
 rule thy people aright, to the terrour of evill doers and the 
 comfort of all those that feares the and loves thy truth. Amen. 
 
 A BRIEFE OF THE COMMANDS. 
 
 Have thow none other gods bot me. 
 Unto no image bow thy knee, 
 Tak not the name of God in vaine, 
 Doe not the Sabbath day prophane. 
 Honour thy father and mother too. 
 And sie that thow no murder doe, 
 From whoredome keep the pure and cleane, 
 And steale not though thy state be meane. 
 Sie that thou no false witnesse beare. 
 And covet not thy neighbouris geare, 
 
 Lord, our soules to the convert. 
 And write thy lawes into our heart. 
 
 FINIS. 
 
 This Catechism was printed in Black Letter on a broad sheet in 1641. 
 A copy of that edition is in the Library of the British Museum, with 
 the press-mark 5^^—. The edition from which this is reprinted is in 
 Advocates' Library at Edinburgh. 
 
THE NEW 
 
 CATECHISME 
 
 ACCORDIXG 
 
 TO THE FORME OF THE KIRK 
 
 OF 
 
 SCOTLAND 
 
 Very profitable and usefull for instructing 
 
 of Children and Youth in the 
 
 Principles of Religion 
 
 Set forth for the general! good 
 of both Kingdomes 
 
 PsAL. 34. w. — Come hither, etc. 
 Prov. 6. 20, 21 Z2.—My Sonne, etc. 
 
 Published by Authority 
 
 Printed for H. Perry, and are sold by F. Coules, 
 
 in the Old-Baily, 1644. 
 
A secoftd unnumbered leaf contains the usual Alphabets and 
 Syllabaries 07i one page, and on the other the royal arms. 
 
THE NEW CATECHISME 
 
 ACCORDING TO THE FORM OF 
 
 THE KIRK OF SCOTLAND. 
 
 Page 1. 
 
 Question. JFJio mcide the Hevins and the Earth, and 
 all things conteined in them ? 
 Answer. God. 
 
 Q. Whereof icas man created ? 
 A . Of the earth. 
 
 Q. To li'hat end teas he made ? 
 A. To serve God. 
 
 Q. Hoio many principall ijarts are they of God's 
 service ? 
 
 A. Foure : Faith, Obedience, Prayer, and Thanks- 
 giving. 
 
 Q. Which is the ride of our faith ? 
 A. The Word of God, the summe whereof is in 
 the Articles of the Beliefe. 
 
 Q. Which is the rule of our obedience ? 
 A. The Ten Commandements. 
 
 Q. Which is the rule of our Prayer / 
 A. The Lord's Prayer. 
 
 Q. IFJiich is the common rule of our thanksgiving ? 
 A. The Confession at the end of the Lord's 
 Prayer, For thine is kingdome, i^oioer, and glory, etc. 
 
280 
 
 THE NEW CATECHISME. 
 
 1 
 
 Q. In what estate was man created ? 
 A. In the image of God, perfect and holy in soule 
 and body. 
 
 Q. How fell he from that happy estate ? 
 A. By sin and disobedience. 
 
 Q. What was the occasion thereof 2 
 
 A. Satan speaking out of the serpent, tempted 
 Eva in Paradise, and she persuadit Adam to eat of 
 the forbidden tree. 
 
 Q. What punishment deserved they therefore ? 
 
 A. The curse of God and eternall condemnation. 
 
 Q. Deserve we to be ptunished for that sin ? 
 A. Yea : for we sinned in Adam, being in his 
 loynes, and so we were a part of him. 
 
 Q. JFJio then shall he saved ? 
 
 A. Onely they who believe to be saved by Christ. 
 
 The 12 Articles of the Belief, 
 
 Q. Rehearse the 1 2 Articles of the Belief e ? 
 
 A. I believe in God the Father Almighty, etc. 
 
 Q. What is conteined in the first article ? 
 
 A. Our confidence in a loving and powerfull God. 
 
 Q. Hoio many Gods are they ? 
 A. One. 
 
 Q. Hoiv many persons are in the Godhead .? 
 A. Three : God the Father, the Sonne, and the 
 Holy Ghost. 
 
 Q. What is it to believe in God ? 
 
 A. To put our whole confidence in him, trusting 
 that he wil provide for us in all things needfull for 
 this life, and the life to come. 
 
THE NEW CATECHISME. 281 
 
 Q. How is God our Father ? 
 
 A. First by creation, because he made us ; next, 
 by adoption, and regeneration, througb the bloud and 
 Spirit of Christ. 
 
 Q. Why is he called almighty ? 
 
 A. Because he may do all things whatsoever he 
 pleaseth, and he may doe more then he will by his 
 absolute power ; for of stones he may raise up chil- 
 dren unto Abraham. 
 
 Q. By ivhat icorkes is he hioicne to he almighty ? 
 
 A. By the making of hevin and earth, and of all 
 things that are in them. 
 
 Q. What conteineth the second article ? 
 
 A. The names and stiles of God the Son. 
 
 Q, JFJiy is he called Jesus ? 
 A. Because he is our Saviour. 
 
 Q. fFJiy is he named Christ ? 
 
 A. Because he is annointed our King, Priest, and 
 Prophet. 
 
 Q. What doth he to us as a King ? 
 
 A. He governeth us, and defendeth us from our 
 enemies. 
 
 Q. JFliat doth he to us as a Priest ? 
 
 A. He hath offered himselfe once in a sacrifice 
 for our sinnes, and he intercedeth for us. 
 
 Q. What doth he to us as a prophet ? 
 
 A. He revealeth the will of God to us by the 
 preaching of his Word, and by his Spirit. 
 
 Q. Why is he called the onely Son of God, seeing tve 
 are his sons by adoption and regeneration ? 
 
 A. Because God hath no other sons by nature. 
 
282 
 
 i'HE NEW CATECHISME. 
 
 Q. How is Christ our Lord more particularly/ than of 
 other creatures ? 
 
 A. In that he is our Head, and hath redeemed us 
 by the j^rice of his blond. 
 
 Q. What kind of person is he ? 
 
 A. Very God and very man in one person. 
 
 Q. Why behoved he to he man ? 
 
 A. That he might die for us. 
 
 Q, Wliy behoved he to be God in the same jyerson ? 
 A. That he might overcome death, and merit our 
 salvation. 
 
 Q. What conteineth the third article ? 
 A. His coming into this world. 
 
 Q, By ivhom ivas he conceived ? 
 A. By the Holy Ghost. 
 
 Q. Who tvas his mother that bare him ? 
 A. The Virgin Mary. 
 
 Q. What conteineth the fourth article ? 
 A. The sufferings of Christ. 
 
 Q. Under tvhat judge was he condemned ? 
 A. Under Pontius Pilate. 
 
 Q. WJiat punishment suffered he ? 
 A. He was crucified. 
 
 Q. TFliat is meant by his crucifying .? 
 
 A. His hands and feet were nailed to the crosse, 
 a croune of thornes wounded his head, his backe was 
 beaten with scourges, a speare pierced his side, and 
 all the sufferings that accompanied his crosse. 
 
 Q. What ivas the event of his sufferings ? 
 A. He died. 
 
 Q. What tvas done icith his body ? 
 A. It was buried. 
 
THE NEW CATECHISME. 283 
 
 Q. What meaneth the icords, He descended into hell ? 
 
 A. The extremity of his sufferings, wherein his 
 soule was tormented with the sense of God's wraith, 
 which is the most horrible bitternesse of hell. 
 
 Q. What conteineth the fift article I 
 A. His resurrection upon the third day after his 
 death. 
 
 Q. What henefit have tee therehy ? 
 A. In that hee arose from death, we are the more 
 assured that hee can raise us. 
 
 Q. What conteineth the sixt article ? 
 A. His farther exaltation unto glory, ajid the 
 fruition thereof. 
 
 Q. TVliich are the icords of his farther eo:altation ? 
 A. He ascended unto hevin. 
 
 Q. TVliich are the icords of the fruition of tJmt glory? 
 A. He sitteth at the right hand of God. 
 
 Q. What doth he in hevin for ns / 
 
 A. He prepareth a place for us, and intercedeth 
 for us. 
 
 Q. What is expressed in the seventh article ? 
 
 A. The coming of Christ unto judgment. 
 
 Q. To ivhat end tvill he come to judgment .? 
 
 A. To judge the quick and the dead. 
 
 Q. Who icill summon them to appeare before the great 
 Judge 2 
 
 A. The voice of the Archangel, with a terrible 
 sound of a trumpet. 
 
 Q. Where shall every man be placed ? 
 A. Christ's sheep shall be placed on his right 
 hand, and the goats on his left hand. 
 
 Q. What shall be their reicard ? 
 
 A. The godly shall inherit the kingdome of glory. 
 
284 
 
 THE NEW CATECHISME. 
 
 The wicked shall be punished with everlasting fire 
 in hell, prepared for the Devill and his angells. 
 
 Q. JVhat conteineth the eight article ? 
 A. Our confidence in the Holy Ghost. 
 
 Q. Why is he cmehj called holy, seeing the Father and 
 the So7i are also holy ? 
 
 A. Because he maketh us holy by his immediate 
 power. 
 
 Q. What is conteiiud in the ninth article ? 
 
 A. That a chosen number of people are united to 
 Christ, and also among themselves, in a spiritual! 
 fellowship. 
 
 Q. How call you this number ? 
 A. The holy universall kirk. 
 Q. What is God's kirk ? 
 
 A. A society of religious professors called out 
 from the profaine people of the world. 
 
 Q. Why is the kirk called holy, and also called 
 saints ? 
 
 A. Because they are sanctified by the Holy 
 Ghost. 
 
 Q. Why is the kirk called universall .? 
 
 A. Because it is gathered out of all sorts of people 
 in all ages. 
 
 Q. Wherein standcth the communion of saints ?' 
 
 ^. In a common union with Christ their Head, 
 and among themselves. 
 
 Q. By ichat bonds are wee united to Christ ? 
 
 A. By his Spirit, he bindeth us to himselfe, and 
 by Faith we take hold on him. 
 
 Q. By luhat bond are we united among ourselves ? 
 
 A. By Christian love. 
 
 Q. What vantage Juive we of this communion / 
 
 A. Christ and all his benefits are made ours. 
 
THE NEW CATECHISME. 
 
 285 
 
 10. 
 
 Pp. 11 & 12. 
 
 As in K. 
 James's 
 Bible. 
 
 Q. JVhat is conteimd in the tenth article .? 
 A. That all our sins are pardoned. 
 
 Q. Hoic get lue this benefit ? 
 
 A. By Faith in Christ, who died for us. 
 
 Q. What is mentioned in the eleventh article .? 
 
 A. The resurrection of our bodies at the last day. 
 
 Q. Is no more meant in it hut arising from death? 
 
 A. We shall also rise from all points of miserie, 
 as shame, sorrow, pain, hunger, thirst, weaknesse, 
 and mortality. 
 
 Q. Rehearse the ticelfth article ? 
 A. Life everlasting. 
 
 Q. JFJiat is included in these words ? 
 A. The fruition of endlesse life, joy, glory, and 
 of all points of haj^pinesse for ever. 
 
 Q. What shall become of the earth, and of the crea- 
 tures in it, at the last day ? 
 
 A. They shall be destroyed with fire, and the 
 elements shall melt with heat. 
 
 Q. What shall succeed in their place ? 
 A. We look for a new hevin and a new earth, 
 wherein dwelleth righteousnesse. 
 
 The Ten Commandements. 
 
 Q. Which is the second pincipall part of God's ser- 
 vice ? 
 
 A. Obedience. 
 
 Q. What is obedience ? 
 
 A. A keeping of God's commandements. 
 
 Q. How many commandements are they .? 
 
 A. Ten. 
 
 Q. Rehearse the Ten Commandements ? 
 
 A. I am the Lord, etc. 
 
286 
 
 THE NEW CATECHISME. 
 
 12. 
 
 13. 
 
 Q. Hoio many commands are in the first table ? 
 
 A. Foure, 
 
 Q. WTiat duty is conteined in the first table ? 
 
 A. My duty towards God, which is to love him 
 with all my heart, with all my soiile, and with my 
 whole strength. 
 
 Q. Hoiv many commands are in the second table ? 
 
 A. Six. 
 
 Q. What duty is conteined in it ? 
 
 A. My duty towards my neighbour. 
 
 Q. JFJiat duty is that ? 
 
 A. To love him as my self e. 
 
 Q. Unto tuhom gave God his law ? 
 
 A. Unto his people Israel. 
 
 Q. Where gave he it .? 
 A. Upon Mount Sinai. 
 
 Q. After luhat manner gave he if ? 
 A. With a fearfuU and horrible voice, and with 
 the sound of a trumpet. 
 
 Q. What should this lorint in our hearts .? 
 A. That the taking an account of the transgressors 
 of the law shall be more terrible at the last day. 
 
 Q. What is commanded in the first precept ? 
 
 A. To love, feare, and reverence God, to beleeve 
 in him above all things that are most excellent, and 
 to confesse him before men accordingly. 
 
 Q. What is forbidden in it ? 
 
 A. We are forbidden, to believe in any other, to 
 love, feare, or reverence any other above the true 
 God, or equally with him. 
 
 Q. What is commanded in the second precept ? 
 A. To worship God as his own Word hath pre- 
 scribed. 
 
THE NEW CATECHISME. 
 
 287 
 
 14. 
 
 15. 
 
 *Sic; 
 
 probably for 
 disobedience. 
 
 Q. JVTuit is forbidden in it i 
 
 A. Not to worship him by bowing to any image, 
 or by any other humane device. 
 
 Q. Whoi is commanded in the third ])r€cept / 
 
 A. To praise and glorifie God, to honour his 
 
 Xame, and to speak reverently of his attributes, his 
 
 Word, and his works. 
 
 Q. What is forbidden in it ? 
 
 A. All perjurie, blasphemy, cursing or banning, 
 vaine and false oaths, all rash and unreverent use of 
 God's name. 
 
 Q. JFhat is commanded in the fourth command ? 
 A. To spend the Sabbath day solemnly in God's 
 worship and service. 
 
 Q. In what service ? 
 
 A. In hearing and reading God's AVord, in pray- 
 ing unto God, and praising him, in holy conference, 
 in hevinly meditations, and in works of piety and 
 charitie. 
 
 Q. What is forbidden in it ? 
 
 A. Beside the committing of that which is sin in 
 itselfe, also all civill labours, judicatories, pastimes 
 and playes are forbidden. 
 
 Q. Why are they forbidden ? 
 
 A . Because the doing of them is not a sanctifying 
 of the Sabbath. 
 
 Q. JFJiat is commanded in the fift command ? 
 
 A. To honour and obey our naturall Parents, 
 Kulers, Masters, Pastors, Teachers, and all our Supe- 
 riours. 
 
 Q. What is forbidden in it ? 
 
 A. All ungodly *obedience and unreverent beha- 
 viour towards them. 
 
 Q. What is commanded in the sixt precept ? 
 
 A. To take care of the safe tie of our neighbour's 
 
288 
 
 THE NEW CATECHISME. 
 
 16. 
 
 health and life, and to take care that he be not hurt 
 by others ; and therefore to banish away invy, 
 hatred, malice, contempt of our neighbour, whereby 
 his hurt is procured. 
 
 Q. What is commanded in the seventh precept ? 
 A. To live chastly and soberly in thought, word, 
 deed, and behaviour. 
 
 Q. What is forbidden in it ? 
 
 A. All uncleannesse in our thoughts, words, 
 deeds, and therefore we should eschew all filthie 
 speeches, bawdie songs, drunkennesse, gluttony, 
 wantonnesse, and evill company, Avhich breed un- 
 lawfull lusts. 
 
 Q. Wiat is commanded in the eight precept ? 
 
 A. To be content with the meanes of living 
 which God gives us in a lawfull way, and to help 
 others as we are able in their necessity. 
 
 Q. What is forbidden in it ? 
 
 A. All covetousness, whereby we take unlawfully 
 our neighbour's goods and gear, as by oj^pression or 
 robberie, or by colour of law, theft, deceipt, by false 
 measures or false weights. 
 
 Q. What is commanded in the ninth precept .? 
 
 A. To defend the fame and good name of others, 
 and to represse reproachfull speeches. 
 
 Q. What is forbidden in it ? 
 
 A. All lying, slandering, backbiting, all speaking 
 to the discredit or infamie of others ; all giving 
 readie eare to calumnies, lies, and reproaches. 
 
 Q. What is commanded in the tenth command ? 
 
 A. To rejoyce at the prosperity of others, and 
 when any good is done ; and to be sorry at the hard 
 condition of others, and when any evill is done. 
 
 Q. What is forbidden in it ? 
 
 A. All concupiscence, whereby we covet things 
 
THE NEW CATECHISME. 289 
 
 which lawfully belong not to us, and whereby we 
 approve in our hearts the doing of evill, or the hurt 
 of others. 
 
 Q. How differ eth the duty of this jprece]pt from the 
 imvard duty of other precepts ? 
 
 A. We obey or disobey this precept in our desires, 
 not intending to execute the thing desired, but in 
 other precepts the intention concurreth with the 
 desire, whether the purpose take effect or not. 
 
 Q. Are toe able to obey these commandements ? 
 A. No. 
 
 Q. What punishment deserve we for breaking them ? 
 A. The curse of God, and endlesse torments in 
 -hell. 
 
 Q. How then shall ice be saved ? 
 A. By Christ, who died for our sins and rose for 
 our righteousnesse. 
 
 Q. For ivhom died he ? 
 A. Only for the faithfull. 
 
 Q. What is faith? 
 
 A. An assurance of God's endlesse favour and 
 mercy towards us for Christ's sake. 
 
 Q. Who worJceth lively faith in us ? 
 
 A. The Holy Ghost, by the hearing of the Word. 
 
 Q. By what meanes is our faith confirmed ? 
 A. By the hearing of the same Word, and by the 
 right using of the sacraments. 
 
 Q. Hoiv is lively faith knowne to be in us ? 
 A. By true repentance. 
 
 Q. What is repentance ? 
 
 A. A sorrow for our bygone sins, and a studying 
 to good works and amendment of life. 
 
290 
 
 THE NEW CATECHISME. 
 
 Q. What shall tve do that ice may obteine lively faith 
 and true repentance ? 
 
 A. We should pray continually that God would 
 blesse the Word and sacraments, to that effect. 
 
 Of Prayer. 
 
 Q. Which is the third principall part of God's ser- 
 vice 2 
 
 A. Prayer. 
 
 Q. Wliat is p>rciyer ? 
 
 A. A seeking from God of things needfull for 
 setting forth his glory, and for supplying our wants. 
 
 Q. After what manner should ive pray ? 
 A. As Christ taught us in the most perfect forme 
 of prayer. 
 
 Q. Rehearse the Lord's Prayer / 
 
 A. Our Father which art in hevin, 1 Hallowed 
 be thy name, 2 Thy kingdome come, 3 Thy will be 
 done in earth, as it is in hevin, 4 Give us this day 
 our daily bread, 5 And forgive us our trespasses as 
 we forgive them that trespasse against us, 6 And 
 lead us not into temptation, but deliver us from 
 evill. For thine is the kingdome, the power, and 
 the glory, for ever and ever. So be it. 
 
 Q. Rehearse the preface of the Prayer ? 
 
 A. Our Father which art in hevin. 
 
 Q. Why call ye God our Father .? 
 
 A. To stirre up our confidence in his fatherly 
 love, and to perswade our selves that he will heare 
 us. 
 
 Q. Why say you, tchich art in hevin, seeing God is 
 also in the earth, and in all other places ? 
 
 A. That as we speak boldly in calling him Father, 
 so we reverently honour him in naming the most 
 glorious place of his residence. 
 
THE NEW CATECHISME. 291 
 
 Q. Hoic many loetitions hath this Prayer ? 
 A. Six. 
 
 Q. What is conteined in the first three petitions ? 
 
 A. Things that concerne the setting forth of 
 God's glory. 
 
 Q. What is conteined in the last three 2 
 A. Things that concern man's necessity. 
 
 Q. What seeke you in the first petition ? 
 A. That we should glorifie God in a holy remem- 
 brance of his name. 
 
 Q. What seeke you in the second petition .? 
 
 A. That his kingdome may increase in the meanes 
 of his providence, in the ministerie and increase .of 
 grace, and in hastening the consummation thereof in 
 glory. 
 
 Q. What seeke you in the third petition 2 
 
 A. That in doing and suffering we should alwaies 
 
 obey his will sincerely and willingly, as the angells 
 
 obey his will in hevin. 
 
 Q. What seeke you in the fourth petition 2 
 A. All things needfull for upholding this present 
 life. 
 
 Q. Why call you them bread ? 
 
 A. Because they sustain our life as bread doth. 
 
 Q. Why say you, our bread ? 
 
 A. Because it should be ours by faithfull labour- 
 ing in our calling, and by other lawfuU meanes. 
 
 Q. What seeke you in the fift petition ? 
 A. Eemission of sins. 
 
 Q. Upon what condition seeke you the same ? 
 A. If we forgive them that sin against us. 
 
292 
 
 THE NEW CATECHISME. 
 
 21. 
 
 Q. Why say you our sins, and not my sins, and ichy 
 include ijou others tmth ijour selfe so often in this Prayer ? 
 
 A. Because we should pray for other, as we do 
 for our selves. 
 
 Q. JVhat seeke you in the sixf petition ? 
 A. That God would keepe us from the tentation 
 of sinne, and deliver us from the evill of it. 
 
 Q. fVJiich is the greatest evill of tentation ? 
 
 A. It is such a fearfull estate as Satan by sin 
 would draw us into, as dispaire, presumption, im- 
 penitencie, and the wraith of God. 
 
 Q. Rehearse the confession immediately following this 
 Prayer. 
 
 A. For thine is kingdome, power, and glory, for 
 ever. 
 
 Q. How is this confession a reason perswading us to 
 pray .? 
 
 A. In that it sheweth God's all sufficiencie and 
 goodnesse, and so stirreth up our confidence in him. 
 
 Q. How is it a rule of our thanksgiving ? 
 A. In that by using this confession we praise God 
 for his bountifulnesse. 
 
 Q. What meaneth the words, f err thine is the kingdome ? 
 A. That the whole world is God's kingdome of 
 providence, by an absolute right. 
 
 Q. What meaneth the word power i 
 A. That he hath absolute authority and power to 
 do whatsoever he pleaseth. 
 
 Q. What meaneth the word glory ? 
 
 A. That all good things are effected by his 
 almighty power in his kingdome of providence, and 
 so the praise and glory thereof is his. 
 
 Q. What meaneth the ivord for ever ? 
 
 A. That his kingdome, power, and glory are not 
 limited with time, but are eternall. 
 
THE NEW CATECHISME. 
 
 293 
 
 Q. What signifieth the icorcl Amen ? 
 A. So be it : that is, Lord, let these my desires 
 be granted. 
 
 Of the Sacraments. 
 
 Q. Which is the foiirth ]_mnci][)all ]jart of God's ser- 
 vice 'i 
 
 A. Thanksgiving. 
 
 Q. What is thanksgiving? 
 
 A. An acknowledgment of the goodnesse of God, 
 and of his bountifulnesse towards us, and a praising 
 of God therefore. 
 
 Q. Which is the common rule of thanksgiving ^ 
 
 A. The foresaid confession in the Lord's Prayer. 
 
 Q. Which are the rules of solemne thanksgiving in 
 reniemlyrance that Christ by his death hath ])urchased 
 our salvation ? 
 
 A. The institution of the sacraments. 
 
 Q. What is a sacrament ? 
 
 A. A representing of Christ's sufferings, and of 
 the benefits purchased thereby, by outward visible 
 signes, as Christ hath ordained in his Word. 
 
 Q. Hoiv many sacraments ordained Christ in the 
 New Testament ? 
 
 A. Two, Baptisme and the Lord's Supper. 
 
 Q. What is Baptisme ? 
 
 A. The seale of the remission of our sins, and of 
 our regeneration and entrie unto God's kirk. 
 
 Q. What signifieth the icashing ivith ivater .? 
 A. That Christ by the merit of his blood, and by 
 his Spirit, washeth away all our sins. 
 
 Q. Declare the meaning of our sjnrituall washing ? 
 
 A. God hath forgiven us all our sins, and renewed 
 us by his Holy Spirit, because Christ hath shed his 
 precious blood for us. 
 
294 
 
 THE NEW CATECHISME. 
 
 Q. What duty did yoiir parents in your name promise ■ 
 at Baptisme ? I 
 
 A. That I should forsake the Devill, and all his 
 works, and all the sinfull lusts of the flesh, and be- 
 leeve all God's Word, which is summarily conteined 
 in the Articles of the Faith, and live in holinesse all 
 my lifetime. 
 
 Q. What is the Lord's Supper ? 
 
 A. The seale of our daily and spirituall nourish- 
 ment in God's kirk. 
 
 Q. What are the oidivard elements thereof / 
 A. Bread and "Wine. 
 
 Q. What do they represent / 
 
 A. The body and blood of Christ. 
 
 Q. What signifieth the breaking of the bread / 
 A. The breaking of his body, and all his sufi'er- 
 ings. 
 
 Q. What signifieth the poivreing out of the ivine ? 
 A. The shedding of his blood. 
 
 Q. What signifieth the eating of the bread and drink- 
 ing of the wine ? 
 
 A. The spirituall eating of his body, and drinking 
 of his blood by faith. 
 
 Q. Declare the meaning thereof. 
 
 A. That is, we should seriously meditate upon 
 the love and the sufferings of Christ, and apply them 
 to us, assuring ourselves that the Sonne of God, 
 eternall life, happinesse and glory, and all his 
 benefits, are made ours, through the breaking of his 
 body and shedding of his blood ; that the sweetness 
 of this assurance may comfort and strengthen our 
 soules, as men after long fasting are refreshed by 
 meat and drinke. 
 
THE NEW CATECHISME. 
 
 295 
 
 25. 
 
 Q. JVhat eat they and clrinke they, ifho come tcorthily 
 to the Lord's Table ? 
 
 A. They eat Christ's body, and drinke his blood, 
 spiritually and sacramentally, and thereby they eat 
 and drinke their owne salvation. 
 
 Q. What eat they and drink they, ivho come un- 
 ivorthily ? 
 
 A. They eat and drink their own damnation. 
 
 Q. How shall we prepare ourselves that we may come 
 ivorthily ? 
 
 A. We should try and examine our selves wherein 
 we have sinned, and humbly, with sorrowfull hearts, 
 confesse our sins, crying earnestly to God for mercy, 
 both in secret places and in the publike assembly; 
 and that we may be assured that God will heare us, 
 and forgive us, we should forgive them that offend 
 us ; and seeking the graces of increase of faith and 
 sanctification, we should resolve and promise by his 
 grace to live a better life hereafter. 
 
 A THANKSGIVING BEFORE MEAT. 
 
 The eyes of all things do look up and trust in thee, Lord. 
 Thou givest them their meat in due season. Thou open est 
 thine hand and fillest with thy blessing every living creature. 
 Good Lord bless us, and these thy gifts, which we receive of 
 thy bountifull liberality, through Jesus Christ our Lord. So be it. 
 
 A THANKSGIVING AFTER MEAT. 
 
 The God of glory and peace, who hath created, redeemed, 
 and sanctified us, and daily doth provide all things needfull for 
 
-296 THE NEW CATECHISME. 
 
 US, and now presently has fed and refreshed our mortall bodies, 
 be blessed and glorified, and blesse us and feed us spiritually 
 unto life eternall through Jesus Christ our Lord. So be it. 
 
 Or Say, 
 
 The God of all glory and peace, who hath created, redeemed, 
 and sanctified us, and now presently fed us, be blessed, and bless 
 us now and evermore. So be it. 
 
 FINIS. 
 
 [A coi^y of the first edition of the Catechism here reprinted is in 
 the Library of the British Museum, and bears the Press-mark 
 
 I'RINTED BY T. AND A. CONSTABLE, PRINTERS TO HER MAJESTY, 
 AT THE EDINBURGH UNIVERSITY PRESS. 
 

^ ^ .. , ^ The relieious, or rather the irrehgious, 
 
 A Tribute from ,\_ V i. ^t i 
 
 views of Mr. John Morley, are antipo- 
 
 An Enemy. ^^^ ^^ ^-^^^ Presbyterians believe. It 
 is impossible for him to write as an historian, with per- 
 fect impartiality, on any question touching the Presbyte- 
 rian faith. Recently we gave some of the testimony that 
 has been extorted from him by the very force of the 
 subject he was studying, Calvinism, in its effect upon the 
 England of the Revolution. In the last number of the 
 Century, in Morley ' s lyife of Cromwell, h^has this to 
 say of the Westminster Assembly : 
 
 The only great Protestant Council ever assembled on English 
 soil has, for various reasons, lain mostly in the dim background of 
 our history. Yet it is no unimportant chapter in the eternal con- 
 troversy between spiritual power and temporal, no transitory 
 bubble ir^ the troubled surges of the Reformation." 
 
 Again he says : 
 
 The effect of familiarity with the Shorter Catechism up»n the 
 intellectual character of the Scottish peasantry, and the connection 
 between Presbyterian government and a strongly democratic turn 
 of thought and feeling in the community' are accepted common- 
 places. Perhaps this fruit of the labors of the Westminster Assem- 
 bly, appraise it as we may, was in one sense the most lasting and 
 positive product of the far-famed Long Parliament that set it up 
 and controlled it. 
 
-/^ '^f. ;.T M "'^f , f* f •* i. ^ 
 
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