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THE 
 
 CATECHISM 
 
 OP THE 
 
 CHURCH OF GENEVA, 
 
 BY THE REV. JOH^ CJALVIN. 
 II 
 
 TRAirSULTEI) FEOM THE lATHTy'^ 
 
 BY THE REV. ELUAH WATEU^iAN\ 
 
 Author of the Life itf Calvin. r\\ 
 
 AN APPENDIX, 
 
 IN A LETTER ASSBESSEJ) TO 
 WILLIAM S. JOHNSON, L. L. D. 
 
 Showing that ** the Catechism commonly called Dr. Alexande" 
 
 Noweir's,** which was sanctioned in the Convocation of Bishopa 
 
 and Clergy in 1562, and publLslied 1570, " as a standing 
 
 summary of tiie doctrines of the English Church,** is 
 
 in substance the Catecliism of cSvin enlarged. 
 
 (etS ri]¥ KctTTj^TtTt))^ fAotidein Kxt Tfi^it tiq ray ctitouft^ 
 Ex Prefa, CyriiU Catechaeon p, 8. ejiit Operum^ 
 
 HAETFORD : 
 
 Sheldon ^ Good'u.in.....JPrmtfr.'}y 
 
2>ti0!ttwt of i3Dottttecticut, 0^r 
 
 yff^t^f^^ff BE IT REMEMBERED : That on the fifth day of 
 sT7s$ August, in the thirty-niiith year of the Independence 
 'IZ^ of the United States of America, Eliiah Waterman, 
 ^^^^^^ of the said District, hath dei>osited in "this office, the 
 title of a Book, the riglit whereof he claims as author, in the 
 words following to wit : 
 
 *' The Catechism of the Church of Geneva, by the Rev. John 
 •* CalvJn, Translated from the latin by the Rev. Elijah Wa- 
 *' terman, author of the life of Calvin. With an Appendix, in 
 " a letter addressed to Wiiliam S. Johnson, L. L. D. Showing 
 " that * the Catechism commonly called Dr. Alexander Now- 
 '* efl'vS,* which was sanctioned in the Convocation of Bishops 
 " and Clergy in 1562, and publislied 1570, * as a standing sum- 
 •* mary of me doctrines of the Englkh Church,' is in substance 
 *' the Catechism of Calvin enlarged.'* 
 
 In conformity to the act of the Congress of the United States, 
 €aititled " An act for the encouragement of learning, by^securing 
 the copies of maps, charts and books, to the authors and pro- 
 prittors of such copies, during tlie times therein mentioned.'* 
 HENRY W. EDWARDS, Clerk 
 of the District of Connecticut. 
 
REV. ABEL FLINT, 
 
 PASTOR 
 
 OF THE SOUTH CHURCH IN HARTFORD : 
 
 THIS 
 
 SMALL VOLUME IS INSCRIBJED, 
 
 AS A TERTIMONT 
 
 OF FRIENDSHIP, 
 
 BETWEEN HIM AND THE 
 
 TRANSLATOR, 
 
ADVERTISEMENT. 
 
 THE following" translation is designed to ex- 
 hibit the doctrinal sentiments of Calvin to the Eng- 
 lish reader, in that fonn in which he himself wish- 
 ed posterity to ascertain them. In e\'ery instance 
 the Translator has been anxious to give a literal 
 and fair expression of that Reformer's ideas. The 
 copy, from which the translation was made, is in 
 the 8th vol. of his works ; Amsterdam Edition 
 1667. The Leyden Edition of 1591, in Lathi^ 
 Greek, and Hebrexv, has be^i examined, and also 
 the French copy at the end of Calvin's and Beza's 
 Testament, of 1563, and the copy at the end of 
 the large French Bible of 1641, These diiferent 
 copies and editions have served to connect each 
 other, and from them considerable assistance ha 
 been derived, in ascertaining the use of appropri- 
 ate words. 
 
 JSHdgeporti June 21st, 1814. 
 
PREFACE. 
 
 IN the prefatory' address to his Catechism oi 
 1545, Calvin observes, to tiie Ministers of East Fries- 
 land, that it becomes all to strive for the unity of the 
 FaithjWliich the Apostle so highly i-ecommends ; and 
 with which he immediately connects the one Baptism, 
 as a primary means of obtaining it. That all the 
 Churches should be agreed in one solemn Confes- 
 sion, and in one form of Catechism. Tliat being in 
 one spirit, and dcclai-ing the truth witli one mouth, 
 all might be du-ected to the same Christ. That a 
 union in the form of catechising, at least, amqng the 
 Churches, which were agreed in doctrine would 
 benefit not only the present generation, but poster- 
 ity. That he published his Catechism in Latin, 
 that tliose Churches which were distant fix)m each 
 other, and of different languages, might have a mu- 
 tual intercourse in the doctrines of Christ. That he 
 considered, a Catechism would afford to posterit}^ 
 the purest document, from which they might ascer- 
 tain the doctrines of their departed Fathers. That 
 such a Catechism would be the solemn ^symbol of 
 their faith and communion. That among other rea- 
 sons, tlie request of many persons had induced him 
 to prepare a Catechism, which might supercede, in 
 the use of tlie Churches, the shorter one -.lUch Itc hod 
 A 2 
 
published seven years before. And that thus the an- 
 cient practice of ciitechising, which had been abolish- 
 ed by the Papists, might be ag-ain brought over the 
 threshhold, into the Church, to the exclusion of 
 those impu'-e aiiJ. impious superstitions, by which, 
 in Baptism and Conhrniation, the minds of youtlis 
 had been corrupted. 
 
 This short paraphrase of Calvin's Epistle will show 
 his object, in composing- his Catechism ; that he de- 
 signed it to be a compendium of his religious opin- 
 ions ; and a standai-d, by which posterity miglit as- 
 certain, " WJiat 18 Calvinism^ and what is not.'' The 
 purity of his Latin, and the symmetry of his doc- 
 trines, recommended it to the attention of the leiu-n- 
 ed, and it was, in a short time, translated into the 
 German, English, Dutch, Scotch, and SpanisJi lan- 
 
 fuages ; into the Greek, by Henry Stephens, i.nd, 
 nally, into the Jlebretv, by tlie learned Christian 
 Jew, Emanuel Treir^llius. Calvin himself published 
 it in the French language, for the use of the Church 
 •f Geneva, This Catechism is the model after which 
 aH tlie subsequent Catechisms of the Reformation 
 were formed ; and is an unyelding proof of the pro- 
 &>imd understanding, correct judgment, and power- 
 IlajX talents of its author. He so well an-anged his 
 subjt cts, and so correctly defined them, that, after 
 the lupse of almost three centuries, his Catechisni 
 ^rmaiiki a model unimpaired a»d unrivalled. 
 
J^OTE BY TEE TRAJS^SLATOR. 
 
 THE word Catechism is derived from 
 the Greek K«r»j;i:;/(rjM^5— brevis institutio, quae 
 fit viva voce — sags Pasor in his Jjexicon, 
 — \ short instruction given by word of 
 mouth. To instruct in the first principles of 
 reli^inn^ was by the Apostle called Kurr^eiv, 
 F'-iT H^c^iv is to sound with the voice^ — and 
 KecT9}x,et9 is to instruct by the voice^ in those 
 things which you would not commit to writ- 
 in^^ It has an allusion to the echo^ which 
 returns the sound. Hence those who were 
 taught in this manner >f in the primitive 
 Churchy were called Catechumen, and those 
 who taueht Catechists. For the use of the 
 word KetT'jfx^&f —see 1 Cor. xiv. 19. Acts xviii. 
 35. JCo.M. li. 18. Gal. vi. 6. Luke i. 4. In 
 the Catechisms^ as they are callect, of Cyrill 
 of Jerusakm^ and in the treatise of Augustin 
 de Catechizandis Rudibus, in the 4th vol. of 
 his works^ p, 894, are to be found the best il- 
 lustrations of the order of catechetical in- 
 structions in the early ages of Christianity, 
 The Apostles^ creed^ is a very brief summary 
 of the doctrines^ discoursed upouUn the an- 
 wnt schools of Vie Catechists, 
 
THE 
 
 CATECHISM 
 
 CHURCH OF GENEVA. 
 
 I. THE DOCTRINES OF FAITH. 
 
 Q. 1. Minister, WHAT is the chief 
 
 end of man ? 
 
 A. Child. It is to know God his Cre- 
 ator. 
 
 2 M. What reason hav^ you for this 
 answer ? 
 
 C. Because God has created us, and plac- 
 ed us in this world, that he maj be glorified 
 in us. And it is cei-tainly right, as he is the 
 author of our life, that it should advance his 
 glory. 
 
 3 M. W^hat is thp chief good of man ? 
 C. It is the same thing. 
 
 4 M. Why do you account the knowl- 
 edge of God, the chief good ? 
 
 C. Because without it, our condition i% 
 more miserable tliaa that of any of the biute 
 creatures. 
 
10 Tke Catechism of the 
 
 5 M. From this then we clearly under- 
 stand, that nothing more unhappy can be- 
 fall man than not to glorify God. 
 
 C. It is so. 
 
 6 M. What is the true and correct 
 knowledge of God ? 
 
 C. When he is so known, that the honour, 
 which is his due, is rendered to him. 
 
 7 M. W^hat is the true method of ren- 
 dering him due honour ? 
 
 C, It is to put our whole trust in him ; 
 to serve him by obedience to his will, all our 
 life 5 to call upon him in all our necessities, 
 seeking in him salvation, and every good 
 thing which can be desired ; and finally, to 
 acknowledge, both in the heart and with the 
 mouth, that he is the sole author of all bles- 
 sings. 
 
 8 M. But that we may discuss these 
 things in order, and explain them more ful- 
 ly : Which is the first head of your division ? 
 
 C. That we should place our whole con- 
 fidence in God. 
 
 9 M. How is that to be done ? 
 
 C. By acknowledging him. Almighty and 
 perfectly good. 
 
 10 M. Is this sufficient ? 
 C. By no means. 
 
 11 M. Why not? 
 
 C. Because we do not deserve that he 
 should exert his power for our assistance, or 
 manifest his goodness for our benefit. 
 
 12 M. What more is needful ? 
 
CJmrch of Geneva, 1 1 
 
 C. That each one of us be fully con- 
 vinced that God loves him, and that he is 
 willing to be to him a Father and a Saviour 
 
 13 M. But how will that be evident to 
 us? 
 
 C. Truly from his word, in which he de- 
 clares to us his mercy, and testifies his love 
 for us, in Christ. 
 
 14 M. The foundation and beginning of 
 confidence in God is then, the knowledge 
 of him in Christ ? 
 
 C. Entirely. 
 
 15 M. Now I would hear from you, in 
 a few words, the sum of this knowledge ? 
 
 C, It is contained in the Confession of 
 Faith, or rather Formula of Confession, 
 which all Christians have always held in 
 general among themselves. It is common- 
 ly called tlie Symbol of the Apostles, which 
 has been received from the beginning of the 
 Church amon^ all tlie pious ; and which was 
 either taken from the mouth of ihe Apostles, 
 or faithfully collected from their writings^ 
 
 16 M. Repeat it. 
 
 C. I believe in God the Father JllmigJity^ 
 Maker of Heaven and earth : and in Jesu^ 
 Christy his only Son, our Lord ; who was 
 conceived by tlie Holy Ghost^ born of the vir- 
 gin Mary; suffered under Pontius Pilate^ 
 loas crucified^ deadj and buried ; He descen- 
 ded into Ilell ; the third day he arose front 
 the dead ; ascended into Heaven^ and sitteth 
 at the right hand of God the Father Mmigh- 
 
12 TIte Catechism of ike 
 
 ty -; from thence he sh all come to jiidge tke 
 hvlng and the dead. I believe in tlie Holy 
 Ghost : the Holy CathQlick Church : the com- 
 mmiion of Saints : the forgiveness of sins : 
 the resurrection cf the body^ and the life ever* 
 lasting, *Ameii. 
 
 \7 M. That each head may be under- 
 stood, into how many parts shall we divide 
 this Confession ? 
 
 C. Into four principal ones. 
 
 18 M. What are they ? 
 
 C. The first respects God, the Father : 
 the second, Jesus Christ, his Son, which em- 
 braces also the whole subject of man's re- 
 demption : the third, the Holy Spirit : and 
 the fourth, the Church, and tne benefits of 
 God towards it. 
 
 19 M. Since there is but one God, why 
 do you name three ; the Father, the Son, and 
 the Holy Spirit ? 
 
 C. Because, in the one substance of God, 
 we must consider the Father, as the begin- 
 ning and origin or first cause of all things ; 
 then the Son, who is his eternal wisdom : 
 and lastly the Holy Spirit, as the power of 
 God, spread abroad through all things, Avhich 
 yet perpetually dwells in him. 
 
 20 M. You mean tlien, that there is no 
 absurdity, aitliough we determine that these 
 three distinct persons are in the one God- 
 head 5 and that God is not therefore divided. 
 
 C. It is so. 
 
 SI M. Recite the first paii; of the Creed . 
 
Church of Geneva, 1,3 
 
 C, I believe in God the Father Almighty ^ 
 Creator of Heaven and Earth, 
 
 22 M. Why do you call him, Father? 
 C. Chiefly as it respects Jesus Christ, who 
 
 is the eternal word of God begotten of him 
 from eternity; and sent into this world and 
 declared to be his Son, From hence also 
 Ave understand, that since Go(^ *s the Fath- 
 er of Jesus Christ, he is a Fatl ;r to us also. 
 
 23 M. In what sense do you give him 
 the name of Mmighty ? 
 
 C. Not in this manner, that he should 
 have power and not exerci , it ; but that he 
 olds all things under his ' .'and and manage- 
 nent ; to govern the world by his Providence j 
 to order it after his own will ; and to com- 
 mand all creatures as it pleaseth ) - \. 
 
 24 M. You do not then imagine an idle 
 power ot God ; but you consider him to ba 
 one, who has always a hand prenared for op- 
 eration, ijo that nothing is doue but by hiir 
 and his appointment. 
 
 C It is 0. 
 
 25. M. Why do you add, Maker or Cre- 
 ator of Heaven and Earth ? ' 
 
 C. In as mucl ; he has made himself 
 known to I'-'WhiJ^ 4ks; in which also he 
 is to be sougut by ue For our understand- 
 ing's are mot capab' . of comprehending his 
 essence. The wor» i itself, therefore, is as 
 •* "v^re a glass, in which we may di^c^^r? 
 
 * Romans i. W. 
 
1 4 The Catechism ef the 
 
 tiim as far as it is for our benefit to kiww 
 him. 
 
 26 M. By heaven and earth, do you not 
 understand the whole creation ? 
 
 C. Yes, truly. These two words include 
 all tilings that exist in heaven and in earth. 
 
 27 M. But why do you call God Crea- 
 tor only, since it is much more excellent to 
 guard and preserve the Creation in its order, 
 than to have once created ? 
 
 C. It is not indeed so much as intimated, 
 by this expression, that God at once created 
 \ his works, so that he might cast off the care 
 * of them afterwards 5 but it is rather tb be ac- 
 counted, that as be framed the world in the 
 , beginning, so he still preserves it ; and that 
 f the earth and all other things abide, only as 
 " they are preserved by his power and manage- 
 ment. Besides, as he upholds all things by 
 his hand, it is evident that he is the supreme 
 Moderator and Lord of all. Since then he 
 is the Creator of heaven and earth, it be- 
 comes us to understand him to be the One, 
 who by his wisdom, power, and goodness, 
 governs the whole course and order of na- 
 ture; who is alike the author of the rain and 
 the drouth, of the hail and other tempests, 
 and of fair weather ; who makes the earth 
 fruitful by his bounty, and by withdrawing 
 bis hand, again renders it barren; from whom 
 alike • come health and disease ; to whose 
 dominion, all things are subject, and to whose 
 will, all things are obediep.t. 
 
t^hurch of Geneva, 15 
 
 28 M. What then shall I think of dev-* \ 
 lis and wicked men ? Shall I say that these \ 
 also are in subjection to him? / 
 
 C. Although God doth not influence them / 
 by hie Spirit ; yet he restrains them by his ' 
 power, as with a bridle, that they cannot 
 move themselves, except as he permits. — 
 Moreover, he makes them the servants of his 
 will, so that they are constrained to pursue, \ 
 unwillingly and without thleir intention, his / 
 pleasure. 
 
 29 M. Wliat benefit do you derive from^ \ 
 tlie knowledge of this subject f \ 
 
 C. Very great. For it would go ill with I 
 us, if any thing was permitted to devils and / 
 wicked men, without the will of God. In/' 
 that case, knowing ourselves exposed to thei/ 
 perverseness, the tranquillity of our mindly 
 would be destroyed. But now we rest in \ 
 safety, believing them to be curbed by the 
 will of God, and held in by restraint, so that 
 they can do nothing but by his permission 
 and especially since God present^ himself to 
 us as our guardian and defender. 
 
 SO M. Now letus proceed to the second 
 part. 
 
 C. That is^ — To believe in Jesus Christy 
 his only Son^ our Lord, 
 
 31 M. What is summarily contained in 
 this? 
 
 C. That the Son of God is our Saviour j 
 and at the same time it explains the manneY 
 
16 The Catechism of the 
 
 in which he has redeemed us from death, and 
 obtained life for us. 
 
 32 M. What is the meaning of the name, 
 Jesus^ by which you call him. 
 
 C, That name in Greek signifies Saviour, 
 The Latins have no proper name, by which 
 its force can be well expressed. Therefore 
 the word Saviour was commonly received. 
 Besides, the Angel gave this appellation to 
 the Son of God by the command of God him- 
 self.* 
 
 33 M. Is this of any more weight, than 
 if men had given it to him ? 
 
 C. Altogether: For since God would 
 have him so called he must of necessity be 
 truly what he is called. 
 34 M. What then does the word, Christf 
 signify ? 
 
 C. By this title, his office is still better 
 expressed. For it signifies, that he was 
 anointed, for a Prophet, Priest, and King. 
 
 35 M. How do you know that ? 
 
 C. Because the Scriptures apply anoint- 
 ing to these three uses; and also often as- 
 cribe to Christ, these three offices, which we 
 mentioned. 
 
 36 M. With what kind of oil was he 
 anointed ? 
 
 C. Not with visible 5 not with such as was 
 used in the consecration of ancient Kings^, 
 Priest*^, and Prophets, but witii more excel- 
 
 '^ Matthew i. 21. 
 
church of Geneva. 17 
 
 * » 
 
 lent: That is by the grace of the Holy Spir- 
 it, which is the substance represented by 
 that external anointing. 
 
 37 M. What is the nature of that king- 
 dom of his, of which you speak ? 
 
 C. It is spiritual , as it is governed by the 
 word and Spirit of God ; which bring with 
 them righteousness and life. 
 
 38 M. What is the nature of his Priest- 
 hood ? 
 
 C. It is the office and prerogative of 
 standing in the presence of God, for obtain- 
 ing his favour, and for appeasing his wrath, 
 by the oblation of a sacrifice, which is ac- 
 ceptable to him. 
 
 39 M. In what sense, do you call Christ 
 a Prophet ? 
 
 C. Because when he came into the world, 
 he declared himself the Ambassador of the 
 Father, and the Interpreter of his will among 
 men. And for this purpose, that having ful- 
 ly explained the will of ihe Father, he miglit. 
 put an end to all revelations and prophecies. 
 
 40 M. But do you receive any benefit 
 from this ? 
 
 C. Truly all these things have no other 
 object, but our good. For Christ was en- 
 dowed with those, things of the Father that 
 he might impart them to us, and that we all 
 might partake of his fulness. 
 
 41 M. Explain this to me a little more 
 fully. 
 
 C. He was filled with the Holy Spii4t> 
 B S 
 
18 The Catechism of the 
 
 and enriched with all the fulness of its gifts, 
 that he might impart them to us, and to each 
 one, according to the measure, which the 
 Father knew to he expedient for us. Thus 
 from him, as the one only fountain, we diaw 
 whatever we have of spiritual good. 
 
 42 M. What does his kingly office prof- 
 it us ? 
 
 C. By it we are enabled to live pious 
 and holy lives in liberty of conscience ; are 
 endowed with his spiritual riches ; and also 
 armed with that power which enables us to 
 overcome the flesh, the world, sin, and the 
 devil, those perpetual enemies of our souls. 
 
 43 M. What purpose does the Priest- 
 hood of Christ answer ? 
 
 C. Chiefly as by this means, he is our 
 Mediator, who reconciles us to the Father ; 
 and also that a way is opened for us to the 
 Father, that we may come into his pres- 
 ence with confidence, and offer ourselves 
 and all that is ours to him for a sacrifice. 
 And hence, you mav understand in what 
 manner he makes us liis, by his Priesthood. 
 
 44 M. The prophetic office still remains ? 
 C. As the office of master was bestowed 
 
 upon the Son of God for his people ; the end 
 is that he might illuminate them in the true 
 knowledge oi the Father, instruct them in the 
 truth, and make them the family -disciples of 
 God. 
 
 45 M. This then is the conclusion of all 
 y(^^ have said : The name, Christ, compre- 
 
Church of Geneva. 19 
 
 iiends tliree offices, which the Father confer- 
 red on the Son, that he might abundantly com- 
 municate their power and fruit unto his own. 
 C. It is so. 
 
 46 M. Why do you call him tlm only 
 Son of God^ since God distinguishes us all, 
 by tliat appellation ? 
 
 C. Because, if we are the sons of God, we" 
 have it not from nature; but only from grace 
 and adoption, does God hold us in that con- 
 dition. But the Lord Jesus, who is begot- 
 ten of the substance of tlie Father, and is of 
 the same essence with him, is by the best 
 right called the only Son of God ; since he 
 alone is so, by nature.* 
 
 47 M. You understand, then, that this 
 honour is due to him by the right of nature, 
 and is personally his own 5 but it is commu- 
 nicatee! to us by gratuitous kindness, in as 
 much as we are his members. 
 
 C. Entirely. Therefore in respect to this ^ 
 communication, he is called the first bom 
 among many brethren.! 
 
 48 M. In what sense do you understand 
 him to be our Lord? 
 
 C. As he is appointed by the Father, 
 that he might have us under his dominion ^ 
 tliat he should administer the kingdom of 
 God in heaven and on earth, and should be^ 
 the head of angels, and of believers. 
 
 * John i. 1. Eph. i. 3. Heb. i. 1. 
 t Rom. viii. 29. Colos. il 15, 18. 
 
fip The Catechism of the 
 
 49 M. What is meant by that which 
 fellows ? 
 
 C. It shows the manner in which the Son 
 is anointed by the Father, that he should be 
 our Saviour ; namely, that having taken our 
 flesh, he performed all those things which 
 were necessary for our salvation, as they 
 have been here declared, 
 
 50 M. What do you mean by these two 
 sentences : Who was conceived of the Holy 
 Ghost^ bom of the Virgin Mary ? 
 
 C. That he was formed by the miracu- 
 lous and secret power of the Holy Spirit, in 
 tlie womb of the Virgin, of her substance, 
 that he should be the true seed of David, as 
 was foretoFd by the Prophets.* 
 
 51 M. Was it then needful tliat he 
 should put on our flesh ? 
 
 C. Certainly, because it was necessary 
 that man's disobedience to God should be 
 expiated also in human nature. Nor indeed 
 otherwise would he have been our Mediator, 
 to accomplish the reconciliation of men with 
 God.t 
 
 52 M. You say then that it behoved 
 Christ to be made man, so that, as in our per- 
 son, he might fulfil the office of our Saviour. 
 
 C. So 1 think ; for it is necessary for us 
 to recover in him, whatever is wanting in 
 ourselves 5 which cannot otherwise be done. 
 
 * Psalm cxxxii. 11. Math. i. 1. Luke i. 32. 
 t Rom. iii. 25. 1 Tim, ii. 5. Heb. iv. 15, and v. 7. 
 
Church of Geneva. 9Ji 
 
 53 M. But why was his generation ef- 
 fected by the Holy Spirit, and not rather in 
 the common and usual manner ? 
 
 C. In as much as the seed of man is 
 wholly corrupted, it became the ojffice of the 
 Holy Spirit to interpose in the generation oiF 
 ^e^ Son of God, lest he should be affected by 
 that contagion? and that he might be endow- 
 ed with the most perfect purity. 
 
 54 M. Hence then we learn, that he who 
 is to sanctify others should be free from fev- 
 ery blemish, endowed from the womb witli 
 original purity, entirely consecrated to God, 
 and undefiled witli any corruption of tlie hu- 
 man race. 
 
 C. So I understand it. 
 
 55 M. Why do you pass immediately 
 from his birth to his death, omitting tha 
 whole history of his life ? 
 
 C. Because the Creed here treats only 
 of those points which are the chief things of 
 our redemption, and which contain in tnem 
 as it were, its substance. 
 
 56 M. But why do you not say, in one 
 word, that he was dead^ without adding, the 
 name of Pontius Pilate, under whom he suf- 
 fered ? 
 
 C. That not only respects the truth of 
 the history, but proves also, that his death 
 was inflicted by a judicial sentence. 
 
 57 M. Explain this more fully. 
 
 C. He died that he might bear the pun» 
 ishment due to us, and in this manner deliv*- 
 
22 The Catechism of the 
 
 er us from it. But as we all, as ^\'Q. were 
 sinners, were exposed to the judgment of 
 God, that he might suffer it in our stead, he 
 was pleased to place himself hefore an earth- 
 ly judge, and to be condemned by his mouth, 
 so that we might be absolved before the 
 throne of the heavenly Judge. 
 
 58 M . But Pilate pronounced him inno- 
 cent, therefore he was not condemned as a 
 malefactor.* 
 
 C. It becomes us to observe both these 
 points. For thus the judge gives the testi- 
 mony of his innocence, that it might be wit- 
 nessed, that he suffered not for his own sins, 
 but for ours ; yet, at the same time, he was 
 condemned, in solemn form, by the same 
 sentence, that it might be manifest, that by 
 undergoing, as our substitute, the punish- 
 ment whicli we merited, he might deliver us 
 from it. 
 
 59 M. It is well said. For if he had 
 been a sinner, he would not have been a fit 
 surety for suffering the punishment of the 
 sins of others. Yet that his condemnation 
 might be accounted to us for absolution, it 
 became him to be numbered among male- 
 factors. 
 
 C. So I understand it. 
 
 60 M. As to his being crucified^ has this 
 anv thing of more moment, than if he had 
 suffered any other kind of death ? 
 
 * Math, sxvii. 24. 
 
Church of Geneva* 23 
 
 C. Yes, as the Apostle informs, when he 
 says, That he was hanged on a tree^ that by 
 bearing our curse in himself, we might be 
 delivered from it. For that kind of death was 
 accursed of God.* 
 
 61 M. What? Is not reproach fixed on 
 the Son of God, when he is said to be sub- 
 jected to a curse, even in the sight of God ? 
 
 C. By no means ; for by receiving it, he 
 abolished it : nor did he cease, at that time, 
 to be blessed, when he enriched us with his 
 benefits. 
 
 62 M. Proceed. 
 
 - C. Since death was a punishment laid 
 upon man, on account of sin, the Son of God 
 endured it, and by enduring conquered it. 
 And that it might be more fully manifested, 
 that he endured a real death, he would be 
 placed in a tomb, like other menl 
 
 63 M. But it does not appear that we' 
 derive any advantage from this victory, since 
 we all die. 
 
 C. That is no objection; for death is 
 nothing now to believers, but a passage' to a 
 better life. 
 
 64 M. Hence it follows, that death is 
 no more to be dreaded as a formidable thing : 
 but wc must follow Christ our Leader wiili 
 an intrepid mind, who, as he did not himseli 
 perish in death, will not suffer us to perish. 
 
 r. >.» ^vc mUwSt do. 
 
2^ ^Me Catechism of the 
 
 65. M. What is to be understood, as t» 
 what is immediately added concerning his 
 descent into hell?* 
 
 C. That he not only suffered a natural 
 death, which is the separation of soul and 
 body, but also the pains of death; as Peter 
 calls them ;t and by this phrase I understand 
 those dreadful agonies, by which his soul wa» 
 straitened, 
 
 * Calvin's opinion was that Christ suflTered the 
 pains of hell on tlie Cross. There he suffered, and 
 offered himself a sacrifice for the sins of the human 
 j-ace. See his opinion at large in his Institutes, B, 
 2. Chap. 16. 8. That the words, he descended to 
 Hell or the invisible tvorld^ were added to the Creed 
 after the fourth century, is evident from the state- 
 ment made by Bishop Burnet, in his exposition of 
 the 39 Articles. Art. 3, p. 55—58. Burnet says,, 
 that the Article in the Creed, of Christ's descent in- 
 tQ.He\\^ is mentioned by no writer before Ruffin, 
 Presbyter of Aquila, who, in the beginmng of the 
 tlie fifth Century, tells us — That it was neitlier in the 
 Smybol of the Roman, nor oriental Churches ; and 
 that he found it in the Symbol of his own Church at 
 Aquila. But as tliere was no Article in that Sym- 
 bol tliat related to Christ's burial, so he understood 
 the words in that sense. ** None of the Fathers of 
 the first ages, neither Irenaeus, Turtuliian, Clemens,, 
 nor Origen, in the short abstracts which they give 
 us of the Christian Faith, menticm any thing like 
 this." The first Creeds, which used these words, 
 made no other mention of Christ's burial ; it follows, 
 according to Rulfin's sense, that they were under - 
 .stood of his burial. 
 
 t Act3 ii. 24: 
 
Church of Geneva. 25 
 
 66. M. Relate to me tiie cause and man- 
 ner of this suffering. 
 
 C. As he placed himself before the tribunal 
 of God, that he might make satisfaction for 
 sinners, it became him to be tortured with 
 horrible distress of soul, as if he was forsa- 
 ken of God — naj as if he was hated of God. 
 He teas in these pains^ when he cried to hie^ 
 Father, My God, my God, why hast thou 
 
 PORSAKEN ME ! 
 
 67. M. Was the Father then displeased 
 with him ^ 
 
 C. By no means ; but he exercised this se- 
 verity towards him, that it might be fulfilled 
 which was spoken by Isaiah tlie Prophet — 
 " He was wounded for our transgression s^ 
 he was bniised for our iniquities."* 
 
 68. M. Since he is God, how could he 
 be seized with this kind of horror, as if he 
 was forsaken of God ? 
 
 C. We must consider that he was reduc- 
 ed to this necessity, according to the affec- 
 tions of his human nature. And that tliis 
 might be done, his Divinity in the mean time 
 retired, that is, did not exert its power. 
 
 69. M. But how, again, can it be, that 
 Christ, who is the Saviour of the world, should 
 be subjected to this condemnation. 
 
 C. He did not so submit to it as to re- 
 main under it. For he was not so seized by 
 ^hose horrors, which have been mentioned. 
 
 * Isaiah Ini. 4, 5, 
 C 
 
26 The Catechism of the 
 
 as to be overcome by them, but rather strug- 
 gling with the power of liell, he subc^^fd 
 and destroyed it. 
 
 70 M. Hence we learn, what is the uii- 
 ference between the torment of conscirace, 
 which he sustained, and that by which sin- 
 ners are tortured, who are pursued by th(* 
 hand of an offended God. For what in ^ Wn 
 was temporary, in them is eternal; «.i, i 
 Avh.at in him was only the piercing of a nee- 
 dle's point, is in tliem a deadly sword wound- 
 ing to the heart. 
 
 C. So it is. For the Son of God, iv: ♦; 
 midst of these pains, did not cease to hope 
 in the Father; but sinners, condemned bv 
 the judgment of God, rush into desperaii- . 
 rage against him, and press on even to o • 
 blasphemies. 
 
 71 M. Are we able to learn from hence, 
 what fruit believers derive from the death of 
 Christ? 
 
 C. Yes. And first, we perceive him to 
 be a sacrifice, by which he expiated our sins 
 before God ; and thus the wrath of God be- 
 ing appeased, he brought us back into favour 
 with him. Secondly ,"tLat his blood is a foun- 
 tain, in which our souls are purged fiom all 
 pollution. Lastly, that by his death our sins 
 ;ire so blotted out, that they shall not come 
 into remembrance before God ; and thus the 
 hand writing, which held us as guilty, is era- 
 sed and abolished. 
 
 72 M. Does the death of Christ bring no 
 other benefit to us ,^ 
 
Church of Geneva* 97 
 
 C. Yes truly. For by its efficacy (if in- 
 deed we are the true members of Christ) our 
 old man is crucified ; the body of sin is so 
 destroyed, that the depraved lusts of the flcvsh 
 reign no more in us. 
 
 73 M. Proceed to otlier things. 
 
 C. It follows — The third day he arose 
 again from the dead. By which he proved 
 himself, the conqueror oi sin and death.-— 
 For by his resurrection, he swallowed up 
 death, broke the bonds of Satan, and reduced 
 his whole power to notldng. 
 
 74 M. How manifold are the benefits 
 which we derive from his resurrection ? 
 
 C. Three fold. By it, righteousness is 
 obtained for us : It is a sure pledge of our 
 resurrection to a glorious immortality : And 
 by its power, we are even now raised to new- 
 ness of life, that we may live in pure and 
 holy obedience to the will of God.* 
 
 75 M. Let us attend to the next point. 
 C. He ascended into Heaven, 
 
 7p. M. Did he so ascend into heaven, 
 that he is no more on earth ? 
 
 C. Yes truly. For after he had finislied 
 all those things, commanded him of his Fa- 
 ther, and which were requisite for our sal- 
 vation, there was no occasion why he should 
 be longer conversant on eaith. 
 
 77 M. What benefit do we derive from 
 this ascension ^ 
 
 * Romans iv. 25. 1 Cor. xv. 22. Rom. vi. 4. 
 
^ The Catechism of the 
 
 C. The fruit is two fold. For in as much 
 as Christ has entered into heaven in our 
 name, as he descended to the earth for our 
 sakes, he has opened to us also that door, 
 which, on account of sin, was before shut. 
 Secondly, he appears in the presence of God, 
 as our Intercessor and Advocate. 
 
 78 M. But has he, bj ascending to heav- 
 en, so departed, as to be no more with us P 
 
 C. By no means. For he promised, that 
 he would be with us even to the end of the 
 world. 
 
 79 M. But by his dwelling with us, are 
 we to understand his bodily presence ? 
 
 C. No. For the manner in which his 
 body is received into heaven, is one thing ; 
 and the presence of his power which is dif- 
 fused every where, is another. 
 
 80 M . In what sense do you say that 
 he sits at the right hand of God the Father? 
 
 C. These words signify, that the Father 
 has given to him the dominion of heaven and 
 earth, that he should govern all things.* 
 
 81 M. What do you understand by this 
 right hand and by this sitting ? 
 
 C. It is a similitude taken from earthly 
 Princes, who are accustomed to place, at 
 their right hand, those who act as their min- 
 isters. 
 
 82 M. Do you mean the same thing, as 
 that which Paul declares : viz. That Christ 
 
 * Math, xxviii. 20. 
 
Church of Geneva, 29 
 
 is constituted head over all things to the 
 Church, and being exalted above all princi- 
 palities, he hath obtained a name which is 
 above every name.* 
 C. Yes, it is so. 
 
 83 M. Let us pass to that which fol- 
 lows. 
 
 C. From thence he shall come to judge 
 the quick and the dead. The meaning of 
 which words is, tliat he will as openly come 
 from heaven, to judge the world, as he was 
 seen to ascend Into heaven.f 
 
 84 M. As the day of judgment will not 
 be till the end of the world, how do you say 
 that there will be. some of mankind remain- 
 ing ; as it is appointed unto all men once to 
 die.:t 
 
 C. Paul answers this question, when ho 
 says that those who are then alive shall be 
 made new by a sudden change, that the cor-* 
 ruption of t!ie ilesh being put off, they may 
 put on incorruption.li 
 
 8.1 M. You understand then that this 
 change \\ ill be the same to them, as death ; 
 as it will be the abolishing of the first nature, 
 and the beginning of a new life. 
 
 C. So I understand it. 
 
 86 M. JViay not our minds receive con- 
 solation from this, that Christ is one day to 
 be the Judge of the world ? 
 
 * Eph. i. 22. Phil. ii. 9. t Acts i. 11. 
 
 t Heb. ix. 27. || 1 Cor. xv. 5. 1 Thes. iv. 7. 
 
 r ^ 
 
50 Tlie Catechis^i of the 
 
 C. Yes, singular consolation. For by 
 this we certainly know that he will come, for 
 our salvation. 
 
 87 M. We should not tlien so fear this 
 judgment, as to have it fill us with dread. 
 
 C. By no means. For we shall then stand 
 before the tribunal of the Judge, who is also 
 our Advocate ; and who will receive us into 
 his confidence and charge. 
 
 88 M. Let us now come to the third 
 part. 
 
 C. That is concerning Faith in the Holy 
 Spirit. 
 
 89 M. Of what use is that to us ? 
 
 C. Truly in this respect, that we may 
 know, that as God has redeemed and saved 
 us by his Son, so he will make us partakers 
 of this redemption and salvation by the Holy 
 Spirit. 
 
 90 M. In what manner ^ 
 
 C. In as much as we have cleansing by 
 the blood of Christ ; so it is necessary, that 
 our consciences be sprinkled with it, that 
 they may be purified.* 
 
 91 M. This requires a more clear expo- 
 sition. 
 
 C. I understand, that the Holy Spirit, 
 dwelling in our hearts, operates so that we 
 may experience the power of Christ. For it 
 is by the illumination of the Holy Spirit that 
 we understand the benefits we derive kom 
 
 * 1 P^t«p I % 1 John i. r 
 
Church of Geneva. 3i 
 
 Christ ; by his persuasion they are sealed in 
 our hearts ; and he prepares in us a place for 
 them ; he also regenerates us and makes us 
 new creatures. Therefore, whatever gifts 
 are offered us in Christ, we receive by the 
 power of the Spirit.* 
 
 92 M. Let us proceed. 
 
 C. The fourth part follows in which we 
 profess to believe in the Holy Catholick 
 Church. 
 
 93 M. What is the Church ? 
 
 C. The body and society of believers^ 
 whom God has predestinated unto eternal 
 life. 
 
 94 M. Is this article necessary to be be- 
 lieved ? 
 
 C. Yes, truly, unless we would rendei- 
 the death of Christ without effect, and ac- 
 count all that we have said, for nothing. For 
 this is the sole purpose of all, that there should 
 be a Church. 
 
 95 M. You understand then, that the 
 cause of salvation has been hitherto treated 
 of, and its foundation shown, when you ex- 
 plained, that we were received into the fa- 
 vour of God, by the merits and intercession 
 of Christ ; and that this grace is confirmed 
 in us by the power of the Holy Spirit. Bui: 
 now the effect of all these is to be unfolded, 
 "HO that from the very subject itself, Faith 
 may be more firmly established. 
 
 * Rom. viii, 11. Ehp. i. 13. 
 
32 The Catechism of tlie 
 
 C. It is so. 
 
 96 M. But why do you call the Churcli 
 Holy ? 
 
 C. Because those whom God elects, he 
 justifies, and purifies in holiness and inno- 
 cence of life, to make his glory shine forth 
 in them. And this is what Paul means, when 
 he says, that Christ sanctified the Church, 
 which he redeemed, that it might be glorious 
 and pure from every spot.* 
 
 97 M. What do you mean hy the epi- 
 thet Catholick or universal ? 
 
 C. By that we are taught, that as tliere 
 is one head of all believers, so it becomes all 
 to be united in one body, that there may be 
 one Church and no more, spread throughout 
 all the world. t 
 
 98 M. What is tlie meaning of what is 
 next added, the communion of saints? 
 
 C. This is laid down, to express more 
 clearly tlie unity which is among the mem- 
 bers of the Church. At tlse same time, it in- 
 timates, that whatever benefits God bestows 
 on the (^hurch, respect tbe common good of 
 all, as all have a communion among them- 
 selves. 
 
 99 M. But is this holiness, which you 
 attribute to the Church, already perfect. 
 
 C. Not jet^ not so long, indeed, as it is 
 militant in this world. For it will always 
 
 * Rom. viii. 30. Eph. v. 25. 
 jEph. iv. 15. 1 Cor. xii. 12? 
 
CliuTch of Geneva, 35 
 
 labour under infirmities ; nor will it ever be 
 entirely purified from tlie remains of corrup- 
 tion, until it sball be completely united to 
 Christ its head, by whom it is sanctified. 
 
 100 M. Can this Church be otherwise 
 known, than as it is discerned by Faith ? 
 
 C. There is inrieed a visible Church of 
 God, which he has designated to us by cer- 
 tain signs and tokens ; but we now treat ex- 
 pressly of the congregation of those, whom 
 he has elected to salvation. But this is nei- 
 ther known by signs, nor at any time dis- 
 cerned by the eyes. 
 
 101 M. What article follow^s next ? 
 C. I believe the forgiveness of sins. 
 102. M. What does the word forgiveness 
 
 signify ? 
 
 C. Tliat God, by his gratuitous goodness, 
 will pardon and remit the sins of believers, 
 so that they shall neither come into judgment, 
 nor have punislnnent exacted of them. 
 
 103 M. Hence it foUows, that we can 
 by no means merit, by personal satisfactions, 
 that pardon of sins, which we obtain from the 
 Lord. 
 
 C. It is true. For Christ alone, by vSuf- 
 fering the penalty, has finished the satisfac- 
 tion. As to ourselves, we have nothing at 
 all, which we can offer to God as a compen- 
 sation ; but we receive the beneiit of pardon 
 from his pure ^^oodness and liberality. 
 
 104 M. Why do you connect forgivtr.- 
 ness of sins with the Church ? 
 
34 , The Catechism of the 
 
 C, Because no one obtains it, only as he 
 is first united to the people of God, and per- 
 severingly cherishes this union with the body 
 of Christ even to the end ; and in that man- 
 ner gives evidence, that he is a true member 
 of the Churcli. 
 
 105 M. By this rule you determine, that 
 there is no condemnation or destruction, ex- 
 cept to those who are without the Church ? 
 
 C. It is so. For from those who make a 
 separation from tlie body of Christ, and by 
 factions destroy its unity, all, hope of salva- 
 tion is cut^ off, in so far as they continue in 
 tb.is separation. 
 
 106 M. Recite the last article. 
 
 C. T believe the resurrection of the body ^ 
 and the life everlasting. 
 
 107 M. For what purpose is this article 
 of Faitli put in the Confession ? 
 
 C. To admonish us that our happiness is 
 not to be placed in this world. The knowl- 
 edge of this has a twofold advantage and use. 
 By it we are taught, first, that this world is 
 to be passed through by us, merely as stran- 
 gers — that we may think continually of our 
 departure, and not suffer our hearts to be en- 
 tangled with earthly anxieties. And second- 
 ly, that we should not, in the mean time, des- 
 pair in our minds, but patiently wait for 
 those tilings which are as yet hidden and con- 
 cealed from our eyes, being the fruits oi 
 grace, laid up for us in Christ, until the da) 
 of revelation. 
 
Church of Geneva. 35 
 
 108 M. What will be the order of this 
 resurrection ? 
 
 C. Those who were before dead will re- 
 ceive the same bodies in which thej dwelt 
 on earth ; but endowed with a new quality, 
 that is, to be no more obnoxious to death and 
 corruption. But those who shall be living at 
 that day, God will marvellously raise up with 
 a sudden change.* 
 
 109 M. But will it be common at once 
 to the just and the unjust ? 
 
 C. There will be one resurrection of all ; 
 but the condition will be different : Some will 
 be raised to salvation and glory 5 otliers to 
 condemnation, and final misery.! 
 
 110 M. Why then is eternal life spoken 
 of, in the Creed and no mention made of the ; 
 wicked? <t v' 
 
 C. Because notlung is treated of in' that 
 summary but what relates to the consolation 
 of pious minds : Therefore, those blessings 
 only are considered which the Loid h>as pre- 
 pared for his servants. For this reason noth- 
 ing is said about tiie condition whicli awaits 
 the wicked, wliom we know to be aliens from 
 the kingdom of God. 
 
 111 M. Since we hold the foundation on 
 which Faith depends, it will be easy to infer 
 from thence the definition of true Faith. 
 
 C. It is so, and thus we may define it- 
 Faith is the certain and stable knowledge of 
 
 ' 1 Cor. XV. 53. f Matt. xxv. 46. John v. 29. 
 
3& The Catechism of the 
 
 the paternal benevolence of God towards us, 
 according to his testimony in the Gospel ; 
 that he will be to us, for the sake of Christy 
 a Father and a Saviour. 
 
 112. Do we obtain that of ourselves, or 
 do we receive it from God ? 
 
 C. The scriptures teach us, that it is the 
 special gift of God, and experience confirms 
 tlie testimony. 
 
 113. M. Inform me what experience. 
 C. Truly, our understandings are too 
 
 weak to comprehend that spiritual knowl- 
 edge of Gody which is revealed to us by 
 Faith ; and our hearts have too strong a pro- 
 pensity to distrust God, and to put a perverse 
 confidence in ourselves or the creatures, for 
 us to submit to him of our own mere motion. 
 But the Holy Spirit makes us capable, by his 
 own illumination, of understanding those 
 things, which would otiierwise very far ex- 
 ceed our capacity, and forms in us a sure 
 persuasion, by sealing in our hearts the prom- 
 ises of salvation. 
 
 114. M. What benefit arises to us from 
 this Faith, wlien we have once obtained it P 
 
 C, It justifies us before God, and by this 
 justification makes us heirs of eternal life. 
 
 115. M. What.^ Are not men justified 
 by good works, when by living an innocent 
 and holy life, tiiey study to approve tliem- 
 selves to God .^ 
 
 C. If any one could be found thus perfect, 
 m might well be called just 5 but since we 
 
Church of Geneva, S7 
 
 are all sinners, in many ways guilty before 
 God, that worthiness whkh may reconcile us 
 to him must be sought by us in some other 
 way. 
 
 116 M. But are all the works of men so 
 polluted, and of no value, that they deserve 
 no favour with God ? 
 
 C. In the 'first place, all those things 
 which proceed from us, as they are properly 
 called ours, are polluted, and therefore avail 
 nothing, but to displease God, and be reject* 
 ed by him. 
 
 117 M. You say then, that before we 
 are born again, and created ane.y by the Spir- 
 it of God, we can do nothing but sin ; as a 
 corrupt tree brings forth only corrupt fruit. ^ 
 
 C. It is wholly so ; for whatever appear- 
 ance our works may have in the eyes of . 
 men, they are altogether evil, as long as the t 
 heart is corrupt; at which God especially ^ 
 looks. 
 
 118 M. Hence you infer, that we cannot^ 
 by any merits of our own, come before God 
 and challenge his favour : but rather, in all 
 our undertakings and pursuits, we expose 
 ourselves to his wrath and condemnation. 
 
 C. So I think. Therefore it is of his 
 mere mercy, and not from any respect to our 
 works, that he freely embraces us in Christy 
 and holds us accepted, by accounting that 
 righteousness of his, which is accepted Dy us. 
 
 * Matt vu. 18. 
 J) 
 
oS The Catechism of the 
 
 as our own ; and not imputing our sins unto 
 us*. 
 
 119 M, In what manner flien do you 
 say that we are justified by Faith ? 
 
 C. When by a sure confidence of heart, 
 we embrace the promises of the gospel, then 
 we obtain possession of this righteousness. 
 
 120 M. You mean this then : That this 
 righteousness is so to be received by Faith 
 as it is offered unto us, of God, in the gos* 
 pel. 
 
 C. Yes. 
 
 121 M. But when God has once embraced 
 us, are not those works acceptable to him, 
 which we do by the influence of the Holy 
 Spirit.?^ 
 
 C. They please him so far as he freely 
 renders tliem worthy by his own favour ; but 
 not from the merit of their own worthiness. 
 
 122 M. But since they proceed from the 
 Holy Spirit, do they not merit his accept- 
 
 ance 
 
 p 
 
 C. No, because they have ahvays some 
 mixture of pollution from the infirmity of the 
 flesh, by which tliey are defiled. 
 
 123 M. Whence then, and in what way, 
 do they become pleasing to God ? 
 
 C. ' It is Faith alone which render's them 
 acceptable : then wc may rest assuredly on 
 this confidence, that they shall not come to 
 ihe sentence of the last trial, as God will not 
 
 '■' Titus iti. 5! 
 
Vhurch of Geneva. 39 
 
 examine them by the rule of his severity : 
 but covering their impurities and spots, by 
 the purity of Christ, he will account them as 
 if they were perfect. 
 
 124 M, Shall we understand from thence, i 
 that a Christian is justified by his works, af- / 
 ter he is called of God, or that he can obtain ' 
 by their merit, that he should be loved of \ 
 God, whose love to us is eternal life ? 
 
 C, By no means ; but kt us rather believe 
 what is written, that no man living can be j 
 justified before God ; and therefore we pray : ) 
 Enter not into judgment with us.* 
 
 125 M. Must we then conclude, that the 
 i:ood works of believers are useless. 
 
 C. No, for God has promised a reward to 
 em, both in this world and in the life to 
 ome. But this reward proceeds from the 
 gratuitous love of God as from a fountain ; 
 as he first embraces us as sons ; and then by 
 blotting out the remembrance of our sins, he 
 follows with his favour those things which 
 we do. 
 
 126 M. Bat can that righteousness be 
 sepaiated from good works 5 so that he who 
 has that may be destitute of these ? 
 
 C. This cannot be done. For to believe 
 in Clirist is to receive him as he offers him- 
 self to us. Now he not only promises to us 
 deliverance from death, and reconciliation 
 witli God, but at tlie same time also, the 
 
 * Psalm cxLiii. % 
 
40 The Catechism of the 
 
 ^"^ grace of the Holy Spirit, by which we are 
 regenerated in newness of life. It is neces- 
 sary that these things be united together, 
 unless we would divide Christ from himself. 
 ISr M. It follows from this, that Faith 
 is the root, from which all good works ori- 
 ginate ; and cannot, by any means, make us 
 slothful about them. 
 
 C. It is true : And therefore the whole 
 doctrine of the gospel is contained in these 
 [ two points, Faith and Eepentance, 
 "^ 128 M. What is Repentance ? 
 
 C. It is a hatred of sin and a love of 
 righteousness, proceeding from the fear of 
 God ; leading us to a denial and mortification 
 of the flesh, so that we may give up ourselves 
 to be governed by the Holv Spirit, and per- 
 form all the actions of our lives in obedience 
 to the will of God. 
 
 129 M. But this last point was, in the 
 division, laid down in the beginning, when 
 you stated the true method of honouring God. 
 
 C, Yes, it was then observed, that the 
 true and legitimate rule of glorifying God, 
 was to obey his will. 
 
 130 M. How so .^ 
 
 C. Because the service which God ap- 
 proves is not that which we may please to 
 feign to ourselves, but that which he has pre- 
 scribed by his own counsel. 
 
Church of Geneva. 4i 
 
 n. OF THE LAW. 
 
 That is, of the Ten Commandments of God. 
 
 131 M. What rule of life has God giv- 
 en to us ? 
 
 C. His Law. 
 
 132 M. What does that contain? 
 
 C. It is divided into two parts : The first 
 contains four commandments, and the other 
 six. Thus the whole law is summed up in 
 ten commandments. 
 
 133 M. Who is the author of this divi- 
 sion ? 
 
 C. God himself, who delivered it to Mo- 
 ses written on two tahles ; and it is often 
 declared to be comprised in ten command- 
 ments.* 
 
 134 M. What is the subject of the first 
 table? 
 
 C. It treats of the duties of religion to- 
 wards God. 
 
 135 M. What is the subject of the second 
 table ? 
 
 C. Our duties to men, and our conduct 
 towards them. 
 
 136 M. Which is the first command- 
 ment ? 
 
 C . Hear, Israel, lam the Lord thy Gody 
 
 * Ex. xxiv. 12, and xxxii. 15, and xxxiv. 1. IteuL 
 y\\. 13, and x 4. 
 
4S The Catechism of the 
 
 which have brought thee out of the land of 
 Ei^y-pt^ out of the house of bondage. Thou 
 
 SHALf HAVE NO OfHER GODS BEFORE ME.* 
 
 137 M. Explain these words. 
 
 C. The first part is used as a preface to 
 the whole law. For in calling himself the 
 Lord or Jehovah, he establishes his right and 
 authority to command. Next, by declaring 
 liimself our God, he would render his law 
 acceptable to us. Lastly, these words also 
 imply, that he is our Saviour ; and as he dis- 
 tinguishes us by this privilege, it is just on 
 our part that we present ourselves to him as 
 bis willing people. 
 
 138 M. But does not the deliverance 
 from the bondage of Egypt respect peculiar- 
 ly the people of Israel ^ 
 
 C. I confess it does, as to the work it- 
 self ,1 but there is another kind of deliver- 
 ance, which pertains equally to all men. — 
 For he has delivered us all from the spiritual 
 servitude of sin and the tyranny of the devil. 
 
 139 M. Why does he remind us of that 
 in the preface to his lav/ ? 
 
 C, To admonish us that we shall be guil- 
 ty of the highest ingi-atitude, unless we en- 
 tirely devote' ourselves in obedience to him. 
 
 140 M. What is required in the first 
 commandment ? 
 
 * Ex. XX. 2. Deut. v. 6. 
 
 \ The Leyden Ed. has the word Corpus-^msit^d 
 of optfSy which is in the Amst. Ed. 
 
Ohurch of Geneva, 43 
 
 C That we should render to him the 
 honour, in full, which is his due; without 
 giving any part of it to another ? 
 
 141 M. What is the peculiar honour, 
 which must not be transferred to another ? 
 
 C. To worship him ; to place our whole 
 trust in him ; to pray to him ; and, in a word, 
 to ascribe to him all those things which be- 
 long to his Majesty. 
 
 142 M. What are we taught by these 
 
 words, BEFORE ME. 
 
 C. That nothing is so hidden, as to be 
 concealed from him ; that he is the witness 
 and judge of all our secret thoughts; and 
 that he requires, not merely the honour of 
 an external confession, but also the sincere 
 devotion of the heart. 
 
 143. M. Which is the second command- 
 ment ^ 
 
 C. 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 shalt not boiv doivn thyself to 
 them nor sei^e them, 
 
 144 M. Does God wholly forbid the 
 painting or sculpturing of any images ? 
 
 C. He forbids only these two — The mak- 
 ing of images, for the purpose of represent- 
 ing God, or for worshipping him. 
 
 145 M. Why is it forbidden to represent 
 God, by a visible image ? 
 
 C, Because there is nothinu; in him, who 
 
44 The Catechism of the 
 
 is an eternal and incomprehensible Spirit, 
 that resembles a corporeal, corruptible, and 
 inanimated figure.* 
 
 146 M. You judge it then to be dishon- 
 ourable to his Majesty, to attempt to repre- 
 sent him thus. 
 
 C. Yes. 
 
 147 M. What sort of worship is forbid- 
 den, by this commandment ? 
 
 C- That we should address ourselves in 
 prayer to a statue or image ; or prostrate 
 ourselves before it>; or by kneeling, or any 
 other signs, give honour to it, as though God 
 therein would present himself to us. 
 
 148 M. It is not then to be understood 
 that the commandment condemns painting 
 and sculpturing; but only, that images are 
 forbidden to be made for the purpose of seek- 
 ing or worshipping God in them ; or, what is 
 the same thing, that we should worship them 
 in honour of God, or by any means abuse 
 tliem to superstition and idolatry. 
 
 C. It is so. 
 
 149 M. What is required in this com- 
 mandment ? 
 
 C. As in the first, God declared that he 
 was alone to be adored and worshipped ; so in 
 this, he shows us the true form of worship, 
 by which he would recall us from all super- 
 stition, and other depraved and corrupt for- 
 geries. 
 
 * Dcut. iv. 15. Acts xvii. 29. Rom» i. 23 
 
Church of Geneva. 4S 
 
 150 M. Let us proceed. 
 
 C, He adds a sanction : I am the Lord 
 thy God, mighty* and jealous, visiting the in- 
 iquity of the Fathers upon tJie Children un- 
 to the third and fourth generation of them 
 that hate me. 
 
 151 M. Why does he mention his power 
 or might ? 
 
 C, To show us, that he is able to vindi- 
 cate his glory. 
 
 152 M, What does he indicate by the 
 word jealous ? 
 
 C. That he can endure no equal or part- 
 ner 5 that having given himself to us by his 
 own infinite goodness, so he will have us to 
 be wholly his own. And it is the chastity of 
 our souls, to be dedicated to him, and to 
 cleave wholly to him : as on the other hand, 
 they are said to be defiled with adultery, 
 when they turn away from him, to supersti- 
 tion. 
 
 153 M. In what sense is it said — visit- 
 ing the iniquity of the Fathers upon the ChiU 
 dren? 
 
 C. That he may awaken in us greater 
 terror, he not only threatens that he wfll take 
 punishment of those who transgress 5 hut that 
 their offspring also shall be under a curse. 
 
 * In the French version of the Scriptures which 
 Calvin used, is the word fort^ here translated mgh- 
 ty. See also Calvin's Commentary on Exodus xx. 5. 
 in the first Vol. of his works p. 399. "Nomen EL. 
 quidam appellative vertunt, fortis. 
 
4G The Catechism of the 
 
 154 M. Eat is it consistent with the equi- 
 ty of God, to punish one for the fault of an- 
 
 I other f 
 
 ij C. If we consider the true state of man- 
 kind, the question will be solved. For by 
 nature, we are all exposed to the curse ; nor 
 
 I is there any reason that we should complain 
 
 I of God, wfien he leaves us in^his condition. 
 But as he proves his love towards the pious, 
 by blessing their posterity ; so he executes 
 his vengeance upon the wicked, by withhold- 
 ing his blessing from their children. 
 
 155 M. Proceed to the rest. 
 
 C. That he may allure us by nis kind- 
 ness, lie promises, that he will show mercy, 
 towards cul^ who love him and keep his com- 
 mandments, to a thousand generations, 
 
 156 M. Does this intimate that the obe- 
 dience of a godly man shall be for tlie sal- 
 vation of all his children, however wicked ? 
 
 C. By no means ; but in this manner, he 
 would exhibit himself as extending his boun- 
 ty, tlius far, towards believers, that out of 
 favour to them, he would show kindness to 
 their offspring ; not only by prospering their 
 worldly affairs ; but also by sanctifying their 
 souls, that they should be numbered among 
 his flock. 
 
 157 M. But this does not appear to be 
 continually done. 
 
 C. I confess it : For as the Lord reserves 
 this liberty to himself, to show mercy when 
 lie pleases to the children of the wicko.l : so 
 
Church of Geneva, 47 
 
 he lias not so restricted his favour to the off^ 
 spring of believers, but that he casts off those, 
 whom it seemeth him good, according to his 
 vOwn will ; yet he so manages this, as to make 
 it evident that the promise is not a vain and 
 fallacious thing.* 
 
 158 M. Why does he mention a thousand 
 generations, in showing mercy, and only three 
 or four, in executing punishment ? 
 
 C. That he may show himself more in- 
 clined to kindness and mercy, than he is to 
 severity. As in another place, he testifies — 
 That he is ready to forgive, but slow to an- 
 ger.t 
 
 159 M. Which is the tliird command- 
 ment ? 
 
 C, TIiou shalt not take the name of the 
 Lord thy God in vain, 
 
 160 M, What is forbidden in this com- 
 mandment ^ 
 
 C. It forbids us, to abuse the name of 
 God, not only by perjury ; but by all unne- 
 cessary oaths. 
 
 161 M. May the name of God be at all 
 lawfully used in oaths ? 
 
 C. Yes truly, when introduced on a just 
 occasion: First, in establishing the truth: 
 Secondly, in matters of importance, for pre- 
 serving mutual peace ojid charity among men. 
 
 162 M. Is it not then the sole purpose of 
 
 * Romans ix. 
 
 t Ex. xxxiv. 6. Psal. ciii. 8. and cxly. 8 
 
48 The Catechism of the 
 
 this commandment, to forbid those oaths, by 
 which the name of God is profaned and dis- 
 honoured ? 
 
 C. This one object being proposed, it ad- 
 monishes us generally never to introduce the 
 name of God in public, unless with fear and 
 reverence, and for his glory. For as it is 
 liolj, we must take lieed, by all means, lest 
 we should appear to treat it with contempt, 
 or give to others the occasion of despising it. 
 
 163 M. How is this to be done ? 
 
 C. If we think or speak of God or his 
 works, we must do it, in a manner that will 
 honour him. 
 ' 164 M. What follows ? 
 
 C. The threatening — For the Lord will 
 not hold him guiltless, who taketh his name iv 
 vain. 
 
 165 M. Since God, in other places, de- 
 clares that he will punish the transgressors 
 of liis law, v/hat more is contained in this ? 
 
 C. By this he would declare, how highly 
 he estimates the glory of his name ; that wf 
 may be the more careful to hold it in rever 
 ence when we see him prepared to take ven- 
 geance on any one, who profanes it. 
 
 16G M. Let us proceed to the fourth com 
 mandment. 
 
 C. Remember the Sabbath day to keep it 
 holy. Shxr days shalt thou labour, and do all 
 thy work ; but the seventh day is the Sabbath 
 of tJie Lord thy God : in it thou shalt not do 
 any work, thoii^ nor thy son^ nor thy daugh- 
 
Church of Geneva, 49 
 
 ter, thy man servant^ nor thy maid servardy 
 nor thy cattle^ nor the stranger^ that is within 
 thy gates. For in sioc days the Lord made 
 heaven and earth, the sea am all that in them 
 is, and rested the seventh day : wherefore the 
 Lord blessed the Sabbath day and hallowed it* 
 
 167 M. Does he command us to labour 
 the six days, that we may rest the seventh ? ] 
 
 C. Not simply 5 but permitting six days , 
 to the labours of men, he excepts the seventh, ' 
 that it may be devoted to rest. 
 
 168 M. But does he forbid us any labour 
 on that day ? 
 
 C . This command ment has a distinct and 
 peculiar reason. In so far as the observation 
 lof rest was a part of the ceremonial law ; 
 it was abrogated at the coming of Christ. 
 
 169 M, Do you say that this command- 
 ment respected the Jews only, and was there^ 
 fore merely temporary ? 
 
 C. Yes, so far as it was ceremonial. 
 
 170 M. What then ? Is there any thing 
 in it besides what is ceremonial ? 
 
 C. Yes ; it was given for three reasons. 
 
 1 71 M. State them to me. 
 
 C. To prefigure a spiritual rest : To pre- 
 serve the polity of the Church : And for the 
 relief of servants. 
 
 172 M. What do you understand by a 
 spiritual rest ? 
 
 C. When we rest from our own works, 
 4:hat God may perform his works in us. 
 
 E 
 
'0 The Catechism of the 
 
 173 M. How is that done ? 
 
 C. When we crucify our flesh ; that is, 
 renounce our own understanding, that we 
 may be governed by the Spirit of God. 
 
 174 M. Is it sufficient that this be done 
 on the seventh day merely ? 
 
 C. No, it must be done continually : For 
 when we have once begun, we must proceed 
 through the whole course of our life. 
 
 175 M, AVhy then is a particular day ap- 
 pointed to represent this rest ? 
 
 C. It is not at all necessary that the fig- 
 ure should, in every point, agree with the 
 substance : it is enougn, if there is a resem- 
 blance according to the order of types. 
 
 176 M. Why is tiie seventh day appoint- 
 ed, rather than any other? 
 
 C. This number in scripture, designates 
 perfection ; therefore it is proper to deter- 
 mine its perpetuity.* At the same time, it 
 
 * Augiistin notices the circumstance, that the 
 seventh day in Genesis ii. 2, 3. is mentioned, with- 
 out any notice of evening or morning, as in the oth- 
 er days, to signify the perpetuity of the Sabbath — O- 
 pera Augustini. Vol. 3. p. 552 de Genesi ad lite- 
 mm. The advocates of festival and Saint-da3r's have 
 never ceased to misrepresent Calvin's opinion as to 
 the perpetuity of tlie Sahbatli. And Bishop Hohse- 
 XY, in his Sermons, has given sanction to the misrep- 
 i*esentation, as though Calvin had abolislied the ho- 
 liness of the Sabbath. In his Institutes, Calvin has 
 given his exposition of the 4tii Commandment at. 
 large. And the words of this answer — ^are a mere 
 transcript from his 2. Book Ch. 8. Sec. 30. — Quanda 
 
Church of Geneva. 51 
 
 iiulicates that this spiritual rest can only be 
 begun in tliis life ; and that it will not be 
 perfected until we' depart from this world. 
 
 177 M. What does this mean, that tlie 
 Lord exhorts us to rest as he himself rested B 
 
 C. When God had made an end of cre- 
 ating the world, in six days, he devoted the 
 seventh to the contemplation of his works. 
 And he proposes his own example, that he 
 may excite us more diligently to the same 
 work. For nothing is more earnestly to be 
 sought, than that we may be conformed to 
 his image. 
 
 178 Si. Ought this meditation of the 
 works of God to be continual, or is it enough 
 to appoint one of the seven days, for that 
 purpose ^ 
 
 C. It is our duty to be daily exercised in 
 that work ; but on account of our weakness, 
 one day is especially appointed, and this is. 
 ihe ecclesiastical polity which I mentioned. 
 
 179 M. What is the order to be observ- 
 ed on that day } 
 
 C. That the people assemble to hear th.e 
 
 hie in Scriptura perfectionis est numentSy non sine 
 cmisa delectus est ad notandum perpetuitat&tn, which 
 J\^orto7i translates thus — "For as much as that num- 
 ber is in the scripture tlie number of perfection, it 
 ims not ivithoiit cause chosen to signify its everlast- 
 ing continuance ^^^—Q^Wm, in his Commentary on 
 Colos. ii. 16 — argues ag-ainst the superstitious obser- 
 vance of Popish festival or holy da} s — but no where 
 against the strict and holy obseiTance of the Lord'a 
 day, or Christian Sabbath. 
 
52 The Catechism of the 
 
 doctrine of Christ ; to unite in the public pray- 
 ers ; and to offer the confession of their Faith. 
 
 180 M. Now explain the point, that the 
 Lord in this commandment had respect also 
 to the relief of servants. 
 
 C. It requires that some relaxation be 
 given to those who are under the authority 
 of others. And besides? this also tends to 
 preserve the civil government. For where 
 one day is devoted to rest, each one becomes 
 accustomed to pursue his labours more or- 
 derly the rest of the time. 
 
 181 M. Now let us see how far this 
 commandment respects us ? 
 
 C. As to the ceremonial part it was aboU 
 ished, when its substance was manifested in 
 Christ. 
 
 182 M. How? 
 
 C. For example ; as our old man is cru- 
 cified by the power of his death, and we are 
 raised by his resurrection to newness of life.* 
 
 183 M. What then of this commandment 
 remains for us ? 
 
 C. That we should not neglect the holy 
 institutions, which support the spiritual gov- 
 ernment of the Church : but especially that 
 we frequent the sacred meetings, for hearing 
 the word of God ; for celebrating the ordi- 
 nances ; and for joining in the public prayers, 
 according to their appointment. 
 
 184 M. But does this figure conduce 
 nothing more to our advantage. 
 
 * Col. ii. 17. Eom. vi. &. 
 
Church of Geneva, 53 
 
 C. Yes truly ; for it brings us back to its 
 substance : To wit, that being engrafted in- 
 to the body of Christ, and becoming his mem- 
 bers, we must cease from trusting in our own 
 works^ and resij^n ourselves wholly to the 
 government of (jod. 
 
 18o M. Let us pass to the second table. 
 
 C. Its beginning is — Hoiwar thy father 
 fa id thy mother — 
 
 186 M. What in this place is the mean- 
 ing of the word honour ? 
 
 C. That with modesty and humility, chil- 
 dren should be submissive and obedient to 
 their parents, and treat them with reverence : 
 that they assist them in their necessities, and 
 repay them their own labours. These three 
 points comprehend the liouour which is due 
 to parents. 
 
 187 M. Proceed now. 
 
 C A promise is annexed to the command- 
 ment — That thy days may be long upon the 
 land ivhich the Lord thy God giveth thee. 
 
 188 M. What is the meaning of this ? 
 C. That those who render due honour to 
 
 iKeir parents shall, by the blessing of God, 
 live lon^. 
 
 189 51. Since this life is filled with so 
 many cares, why does God promise its long 
 continuance, as a blessing ? 
 
 C. However great are the miseries to 
 which life is exposed ; yet it is the blessing 
 of God to believers, even on this one account, 
 
 B £ 
 
54 The Catechism of the 
 
 that it is a proof of his paternal favour, while 
 he preserves and cherishes them here. 
 
 190 M. Does it follow on the other hand, 
 that he who is snatched away from the world, 
 prematurely and suddenly, is accursed of 
 God? 
 
 C. By no means ; but it rather happens, 
 sometimes, as any one is beloved of God, so 
 much the sooner he is removed from this 
 life. 
 
 191 M. But in doing this bow does Gx>d 
 fulfil his promise ? 
 
 C. Whatever of earthly good is promised 
 of God, it becomes us to receive it under 
 this condition, as far as it shall conduce to 
 our spiritual benefit, and the salvation of our 
 souls. For the order would be very prepos- 
 terous, unless the good of the soul was always 
 preferred. 
 
 192 M. What shall we say of those who 
 are disobedient to their parents ? 
 
 C. They will not only be punished in 
 the last judgment ; but in this life God will 
 also punish their bodies, either in taking 
 them away in the flower of their age, or by 
 some ignominious death, or by other means. 
 
 193 M. But does not the promise speak 
 expressly of the land of Canaan ? 
 
 C. It does so far as it respects the Is- 
 raelites 5 but the promise reaches farther, 
 and should be extended to us. For in what- 
 ever region we dwell, as the earth is the 
 
I 
 
 Church of Geneva. 5'5 
 
 Lord's, he assigns it to us for a posses- 
 sion.* ♦ 
 
 194 M. What is there more required in 
 this commandment ? 
 
 C. Although the words express only fa- 
 ther and mother, yet all those are to be in- 
 cluded, who are in authority over us ; when 
 the same rule is applicable to them. 
 
 195 M. When is that ? 
 
 C. It is when God raises them to a su- 
 periour degree of honour. For there is no 
 authority oi parents, or princes, or any ru- 
 lers, no command, no honour, but what is 
 derived from the appointment of God ; be- 
 cause thus it pleases him to govern the world 
 for his own glory. 
 
 196 M. Which is the sixth command- 
 ment ? 
 
 C. TIiou shall not MIL 
 
 197 M. Does it furbid nothing but to 
 commit murder ? 
 
 C. Yes truly. For God, in this law, 
 not only regulates the external actions, but 
 also the affections of the heart, and these 
 chiefly. 
 
 198 M. You seem to imply ^ that there 
 is a kind of secret murder, wnich God here 
 forbids us ? 
 
 C. It is so. For anger, and hatred, and 
 any revengeful desire of injuring, are ac- 
 counted murder in the sight of God. 
 
 * P^m, xxiv. 1, and Ixxxv. 5, and cxv, 16; 
 
56 Tfie Catechism of the 
 
 199 M. Are we sufficiently free froni 
 it, if we pursue no one with hatred ? 
 
 C. By no means. In as much as the 
 Lord, in condemning hatred, and forbidding 
 us any thing which might be injurious to our 
 neiglibour's welfare, at the same time shows 
 himself to demand this, that we love all 
 men from the heart ; and that we give dili- 
 gence to defend and preserve their lives. 
 
 200 M. Which is the seventh command- 
 .^ment.^ 
 
 C. Thou shall not commit adultery, 
 
 201 M. What is the sum of this com- 
 mandment } 
 
 C. That fornication of every kind is ac- 
 cursed in the sight of God 5 and that unless 
 we would provoke his wrath against our- 
 selves we must diligently abstain from it. 
 
 202 M. What else uoes it require ? 
 
 C. That the design of the Legislator be 
 regarded; which, as we said, does not rest 
 in the external action ; but rather respects 
 the affections of the heart. 
 
 203 M. What more then does it compre- 
 hend ? 
 
 C. That as both our bodies and our souls 
 are the temples of tiic holy Spirit, therefore 
 vf^ should preserve them both chaste and 
 pure : and also that we should modestly ab- 
 stain not only from actual crimes, but even 
 in our hearts, words, and gestures of body. 
 Finally, that the body be kept free from all 
 lascivious carria<2;e, and the soul from ever>7 
 
Church of Geneva. 57 
 
 at, that no part of us be defiled by the filth 
 impurity.* 
 
 204 M. Which is the eighth command- 
 ment? 
 
 C. Thou shalt not steal. 
 
 205 M. Does this only forbid those thefts 
 which are punished by human laws or does 
 it extend farther ? 
 
 C. It embraces under the word theft^ ev- 
 ery kind of defrauding and circumventing, 
 and all those evil arts by which we are in- 
 tent to possess the goodfs of others. By it 
 we ai-e forbidden, either violently to seize on 
 the goods of our neighbours, or by cunning 
 or deceit to lay hands on them, or to endeav- 
 our to occupy them by any unjust means 
 whatever. 
 
 206 M. Is it enough to abstain from the 
 evil action, or is the intention also here for- 
 bidden ? 
 
 C. It is. Since God is a spiritual Legis- 
 lator, he wills that not only external theft 
 be avoided ; but also all those plans and 
 counsels which at all injure others ; and es- 
 pecially that selfishness, which seeks to grow 
 rich by the misfortunes of our neighbours. 
 
 207 M. What is to be done, that we may 
 obey this commandment ? 
 
 C. Diligence must be given, that each 
 one may safely possess his own. 
 
 208 M. Which is the ninth command- 
 ment? 
 
 * 1 Cor. ill 16. and vi. 19. 2 Ck)r. vi. 16. 
 
58 Hie Catechism of the 
 
 V» Thou ahalt not hear false witness 
 against thy neighbour* 
 
 209 M. Does this merely forbid perjury 
 in courts, or in general, all falsehood against 
 our neighbour ? 
 
 C. Under this form of expression the 
 whole doctrine is included : that we shall 
 not by falsehood calumniate our neighbour ; 
 nor by our evil speaking and detraction de- 
 stroy his reputation, or bring any damage to 
 him in his estate. 
 
 210 M, But why is public perjury ex- 
 pressly forbidden ? 
 
 C. That we might be struck with greater 
 horror at this vice. And it implies that if 
 any one become accustomed to evil speaking 
 and backbiting, from that habit the descent 
 to perjury is rapid. 
 
 £11 M. Is it not the design of this com- 
 mandment, to deter us not only from evil 
 speaking, but also from evil suspicions, and 
 uncandid and unjust judgments? 
 
 C. It condemns both according to the 
 reason before given. For that ivhich is evil 
 to do^ before men^ is even wicked to will be- 
 fore God. 
 
 212 M. What is the sum of this com- 
 mandment ? 
 
 G. It forbids us to think evil of our neigh- 
 bours, and to indulge any propensity to 
 defame them : and on the other hand, God 
 commands us to be endowed ^vith equity and 
 humanity, that we may be studious to think 
 
CImrch of Geneva, 59 
 
 «vell of them as far as the truth will permit | 
 and to preserve our estimation of them en- 
 tire. 
 
 213 M. Which is the tenth command- 
 ment ? 
 
 C. Thou sJialt not covet thy neighbour's 
 house, thou shalt not covet thy neighbour's 
 wife, nor his man servarlt, nor his maid ser- 
 vant, nor his ox, nor his ass, nor any thing 
 that is thy neighbour's, 
 
 214 M. vSince, as you -have said, the 
 whole law is spiritual, and the preceding- 
 commandments are designed to restrain not 
 only the external actions, hut to correct 
 also the affections of tJie mind ; what more 
 is there contained in this. 
 
 C. By the other precepts God would gov- 
 ern and restrain the will and affections ; but 
 in this, he imposes a law^ upon those thoughts 
 which carry with them some degree of cov- 
 etousness, altliough they do not ripen into an 
 established determination. 
 
 215 M. Do you say that all even the 
 least of those depraved desires, which seize 
 upon believers, and come into their minds, 
 are sins, even though they resist rather than 
 assent to them ? 
 
 C. It is surely evident, that all corrupt 
 thoughts, although our consent is not added, 
 proceed fiom the corruption of our nature : 
 but this only I say, that by this command- 
 ment, those depraved desires are condemned, 
 which stix up and please the lieart of man, 
 
60 Tlie Catechism of the 
 
 although they do not draw it to a firm and 
 deliberate purpose. 
 
 216 M. Thus far then you understand, 
 that not only are those evil affections in which 
 men acquiesce and to which they become 
 subject, forbidden; but also such strict in- 
 tegrity is required of us, that our minds 
 must not admit any perverse desires, by 
 which they might be stimulated to sin. 
 
 C. It is so. 
 
 217 M. Will you now give a short sum- 
 mary of the whole law ? 
 
 C. Yes, it shall be done, in as much as 
 we may sum it up in two heads : The first- 
 is. Thou shalt love the Lord thy God ivitk 
 all thy hearty and ivith all thy mind^ and with 
 all thy strength. The second is, Thou shalt 
 love thy neighbour as thyself. 
 
 218 M. What is included in loving God ¥ 
 C. To love him as God ; that is, that he- 
 be acknowledged at once, as our Lord, our 
 Father, and our Saviour. To the love of 
 God, therefore, must be joined a reverence 
 of him, obedience to his will, and that con- 
 fidence which ought to be placed in him. 
 
 219 M. What do you understand by the 
 whole heart, mind, and strength ? 
 
 C. That ardour of affection, which leaves 
 no place in us for any thoughts, desires, or 
 endeavours, which are opposed to this love. 
 
 220 M. What is the meaning of the se-- 
 cond head ? 
 
 C As we are, by nature so prone to love-- 
 
Church of Geneva, &k 
 
 aiu'selveSj that this affection overpowers all 
 others, so it becomes us to regulate the \o\& 
 of our neighbour in ourselves hy this, that it 
 may govern us in all respects, and be the rule 
 of all our counsels and labours. 
 
 £21 M. What do jou understand by the 
 word neighbour ? 
 
 C. Not only kindred and friends, and 
 those who are bound to us by some alliance^ 
 but those also who are unknown to us, and 
 even our enemies. 
 
 £22 M. But what connection have they 
 with us } 
 
 C. They are certainly united to us by 
 that bond, by which God binds together iha 
 whole race of men. And this is so sacred 
 and inviolable, tbat it cannot be abolished 
 by the wickedness of any one. 
 
 223 M. You say then, that if any one 
 should hate us, this love is still his due 5 h» 
 is still our neighbour, and is so to be account- 
 ed by us 5 because the divine constitution 
 stands inviolable, by which this relation be- 
 tween us is sanctioned. 
 
 C. It is so. 
 
 224 M. As the law declares the true 
 manner of worshipping God, must v/e not 
 live wholly according to his prescription ? 
 
 C. Yes truly : but v. e all of us labour 
 under such infirmity, that no one fulfils it^ 
 in all respects, as he ought. 
 
 225 M. Why then does God exart of us 
 that perfection, v/hich is above oui ability ? 
 
 F 
 
65 TJie Catechism of tlie 
 
 C. He demands nothing above that ex^ 
 celleuce to which we are in duty bound* 
 Hut only let us strive to reach that course 
 of life, which his law prescribes, and althoudi 
 we should be at a distance from the mark, 
 that is from perfection, the Lord will pardon 
 us what is wanting. 
 
 226 M. Do you speak in this manner of 
 tall men, or only of believers ? 
 
 C. He who is not yet regenerated by the 
 Spirit of God, is not indeed qualified, to per- 
 form the least point of the law. Besides if 
 we should grant some one to be found whii 
 should observe the law in some part, yet we 
 could not from that determine that he com* 
 plied with it fully in the sight of God. For 
 he pronounces all those accursed, who do not 
 fulfil all things contained in the law.* 
 
 227 M. Hence we must conclude, that 
 as there are two sorts of men, so the office of 
 the law is twofold. 
 
 C. Yes, for among unbelievers it effects 
 nothing only as it precludes them from all 
 excuse before God. And this is what Paul 
 says, when he calls it the ministration of con- 
 demnation and death : towards believers it 
 has a very different use.f 
 
 228 M. What use.? 
 
 C. First, while they learn from it, that 
 it is impossible for them to obtain justifi- 
 
 * Deut. xxvii. 26. Gal. iii. 10. 
 t Rom. i. 32, 2 Cor. iii. 6, 
 
Church of Geneva. 69 
 
 cation by works, they are instructed in hu- 
 mility, which is the true preparation for seek- 
 ing salvation in Christ. Secondly^ That, in 
 as much as the law demands of them more 
 than they can perform, it excites them to 
 seek strength of the Lord, and at the same 
 time admonishes them of their constant guilt, 
 lest they should presume to be proud. Last- 
 ly^ It is to them like a bridle by which they 
 are held, in the fear of God.* 
 
 229 M. Although then, in this earthly pil- 
 grimage, we cannot satisfy the law, we must 
 not account it superfluous that it demands 
 of us suchJ^entire perfection ; for it points 
 out to us the mark at which we are to aim, 
 the goal for which we are to contend : that 
 each one of us may strive, with zealous assi- 
 duity, according to tlie measure of the grace 
 given him, to conform his life to the highest 
 rectitude, and to be still making continual 
 progress. 
 
 C. So I think. 
 
 230 M. Have we not in the law a per- 
 fect rule of all righteousness ? 
 
 C. We have, and God requires nothing 
 more of us, than that we should follow it. 
 But on the other hand, he accounts and re- 
 jects as corrupt, whatever we undertake be- 
 vond what he has prescribed. Nor does 
 he hold any other sacrifice accepted but obe^ 
 dience.t 
 
 * Rom. ill. 20. Gal. ii. IG, iii. 11. iv, 5^ 
 t 1 Sam. xiv. 22. Jcr. vii, 22. 
 
t 
 
 <)4 T^ie Catechism of the 
 
 231 M. For what purpose then are fm 
 many admonitions, commands, and exhorta- 
 tions, constantly given by the prophets and 
 apostles ? 
 
 C. They are merely so many expositions 
 of the law, which lead us by the hand to 
 its obedience, and by no means draw us 
 from it. 
 
 232 M. But does it command nothing 
 concerning the callings of individuals ? 
 
 C. As it commands us to render to each 
 one his due, it is easy to collect from it 
 what those personal duties are, which ^ach 
 one should perform, in his station and course 
 of life. And those numerous expositions of 
 each precept mentioned above, are repeat- 
 edly published in the scriptures. For what 
 God summarily includes in a few words in 
 these two tables of the law, is more fully 
 and extensively illustrated in otliQr parts of 
 his word. 
 
 III. OF PRAYER. 
 
 233 M. Having discoursed sufficiently 
 concerning submission and obedience, which 
 are the second part of the honour due to 
 \ God, let us now treat of the third. 
 
 C. We called it Invocation, in as much 
 as we betake ourselves to God in all our ne* 
 cessities. 
 
Church of Geneva, 6^ 
 
 234 M. Do you suppose that he alone is 
 to be invoked ? 
 
 C. Yes, for that is what he demands as 
 th« peculiar honour of his Godhead. 
 
 235 M. If it is so, how is it lawful for us 
 to implore the assistance of men ? 
 
 C. The difference is very great in these 
 two cases. For when we invoke God, we 
 testify, that we look no where else for any 
 blessing, and that our whole defence is pla- 
 ced entirely in him. However, he, at the 
 same time, permits us to seek assistance 
 from those to whqm he has given the power 
 to help us. 
 
 236 M. You say then, that when we in- 
 voke the true God we may betake ourselves 
 to the help and support ot men, provided we 
 do not by any means put our trust in them : 
 and that we must no otherwise ask their aid, -> 
 but as they are endowed of God witli the 
 ability of being the ministers and dispensersf* 
 
 of his favours, for our benefit. ^ 
 
 C, It is so. And therefore whatever 
 benefits we receive from them, wo must con- 
 sider as received from God ; for the fact is 
 that he bestows all those things upon us, by 
 their agency. 
 
 237 M. But must we not give thanks to A 
 men, as often as they perform for us any of- ( 
 fice of kindness. For that is dictated by nat- 
 ural justice, and the law of humanity ? 
 
 C. We must thank them, and for tliis sole 
 reason, that God dignifies them with thisi 
 
 F 2 
 
66 The Catechism of the 
 
 honour, that those good things, which flow 
 from the inexhaustible fountain of his ful- 
 ness, are poured upon us as streams through 
 their hands. By this method he binds us to 
 them, and wills that we acknowledge the ob- 
 ligation. Therefore, he who does not shew 
 himself grateful to men, in this way betrays 
 also ingiatitude to God. 
 
 238 M. May we conclude from hence 
 that it is wicked to invoke either angels, or 
 the holy servants of the Lord who have de- 
 parted this life ? 
 
 C. We may. For God has not assigned 
 those services to the saints, that they should 
 assist us. And as to the angels, although he 
 uses their labours for our welfare, yet he will 
 not have us pray to them. 
 
 239 M. You say, then, that whatever does 
 Bot agree and fitly accord with the order in- 
 stituted of God contravenes his will. 
 
 C. It is so, for it is a certain sign of unbe- 
 lief, not to be contented with those things 
 which God gives to us. If then v/e betake 
 ourselves to the assistance of angels or de- 
 parted saints, when God calls us to himself 
 alone, if we transfer to them our confidence, 
 which should rest entirely on him, we fall in- 
 to idolatry ; as we indeed impart among them, 
 that which God challenges in full as belong- 
 ing to liimself alone. 
 
 240 M. Now let us treat of the nature of 
 prayer. Is it enough in prayer to utter 
 words, or does it require th^ understanding 
 and iha heart ? 
 
tymrch of GeneiTa* 67 
 
 €. ^^ords indeed are not always neces- 
 sary ; but true prayer can never be offered 
 without the understanding and the heart. 
 
 241 M. By what argument will you prove 
 this to me ? ^ 
 
 C. Since God is a spirit, and in other du- 
 ties always demands the heart from men, so 
 he especially does in prayer, in which they 
 converse with him. Nor does he promise 
 himself to be nigh unto any, but those who 
 call upon him in truth : But on the other hand, 
 he holds in abomination all those who pray in 
 liypocrisy, and not from the heart. 
 
 242 M. All those prayers are then vain 
 and ineffectual which are made by the mouth 
 only.* 
 
 C. Not only so ; but they are very dis- 
 pleasing to God. 
 
 243 M. What disposition doe* God re- 
 quire in prayer ? 
 
 C. First, that we be sensible of our pov- 
 erty and wretchedness ; and that a sense of 
 these should produce grief and anxiety of 
 mind. Secondly, that we be animated with 
 such a vehement and devout desire to obtain 
 the favour of God, as may enkindle in us a 
 spfrit of ardent grayer. 
 
 244 M. Is that disposition natural to men, 
 or do they derive it from the grace of God ? 
 
 C. In this the assistance of God is neces- 
 sary ; for we are altogether stupid in both 
 
 * Psalm cxlv. 18. Isaiah xsfe. 1^. 
 
68 The Catechism of the 
 
 those points. And it is the Spirit of God, as 
 Paul says, who excites in our minds those 
 unutterable groans, and creates those desires 
 which are required in prayer.* 
 
 245 M. Does this doctrine imply that we 
 may sit down, and indifferently wait the mo- 
 tions of the Spirit, and that we have no oc- 
 casion to stir up ourselves to prayer } 
 
 C. Not at all ; but this is its tendency ; 
 that when we perceive ourselves to grow cold, 
 sluggish, and indisposed to prayer, we should 
 betake ourselves to God, an& entreat that 
 we may be awakened by the sharp convic-^ 
 tions of the Holy Spirit, and thus be fitted for 
 the duty of prayer. 
 
 246 M. You do not mean, however, that 
 there is no use for the voice in prayer ? 
 
 C By V mean,s ; for the voice is often 
 a help to ei ate and guide the mind, that it 
 may be resti ned from wandering from God, 
 Besides, as t tongue was created above the 
 other members, to celebrate the glory of God, 
 it is proper that its whole power should be 
 devoted to this service. And besides, the ar- 
 dour of devotion sometimes impels the 
 tongue, without our intention, to utter itself 
 in an audible voice. 
 
 247 M. If it is so, what profit do those 
 have who pray in an unknown language, 
 without unaerstanding it themselves ^ 
 
 C. That is nothing el. e, than trifling 
 
 * Rom. viii. 25. Gal iv. 6., 
 
€hurch of Geneva. C9 
 
 wiih God ; therefore such hypocrisy should 
 he removed from Christians. 
 
 248 M. But when we pray, shall we do 
 it at a venture, uncertain of success ; or 
 does it become us to be certainly persuaded 
 that we shall be heard ? 
 
 C. This should be the perpetual founda- 
 tion of prayer; that we shall be heard, and 
 shall obtain whatsoever we ask, as far as is 
 conducive to our good. For this reasoix, 
 Paul teaches that a right invocation of God 
 flows from Faith : For no one ever, in a right 
 manner, called upon God, unless he first rest- 
 ed with a sure confidence upon his goodness. 
 
 249. M. What then is the case with 
 those who pray doubtingly, and are uncer- 
 tain, whether they shall obtain any thing by 
 prayer, or whether they shall be even heard 
 of God ? 
 
 C. Their prayers are vain and useless, as 
 they are supported by no promise. For we 
 are commanded to ask with an assured Faith, 
 and the promise is added, that whatsoever 
 we ask believing, we shall receive.* 
 
 250 M. But since we are, in so many re- 
 spects, unworthy of his notice, how may we 
 obtain this confidence, that we should pre- 
 sume to place ourselves in his presence r 
 
 * Matth. xxl. 22. Mark xi. 24. James i. d 
 Pslam 1. 15, and xci. 15, and cxlv. 18. Isa. xxx^. 
 19, and Ixv. 1. Jer. xxix. 12. Joel ii. 32. Bom. 
 viii. 25, and x. 13. 1 Tim. i;. 5. 1 John ii. 1. Ikb> 
 iv. 14. Johp xiv. 14. 
 
TO The Catechism of the 
 
 C. First, we have the promises, by whicli 
 it is clearly determined, that the consider- 
 ation of our own worthiness is omitted. 
 Secondly, if we are sons, his Spirit will 
 animate and awaken us, th.at we shall betake 
 ourselves familiarly to him as to a Father. 
 And although we are as worms of the dust, 
 and pressed with the consciousness of our 
 sins ; yet that we may not dread his glorious 
 majesty, he proposes to us Christ, the Me- 
 diator, as the way in which we may approach 
 him, with the confidence, that we shall ob- 
 tain his favour. , 
 
 251 M. You understand, then, that God 
 is not to be approached, but in the name of 
 Christ alone ? 
 
 C. So I think ; for he thus commands in ex- 
 press words ; and the promise is added, that 
 he will grant, through his intercession, that 
 we shall obtain those things which we ask. 
 
 252 M. They are not then to be accused 
 of rashness or arrogance who, relying on this 
 Advocate, familiarly approach God, and pro- 
 pose him alone, both to God and themselves, 
 as the way of acceptance ? 
 
 C. By no means; for he who thus prays 
 offers his prayers, as from the mouth of his 
 Advocate, knowing that his prayer is assist- 
 ed and commended through his interces- 
 sion.* 
 
 ^3S M. Let us now consider what the 
 
 * Kom. viii. 15, 3S. * 
 
Church of GenevU, 7l 
 
 .players of believers ought to contain. Is it 
 lawful to request of God any thing which 
 enters our mind, or is some certain rule to 
 be observed ? 
 
 C. It would be presumptuous, in prayer, 
 to indulge our own inclinations and the will 
 of the nesh ; for we are too ignorant to de- 
 termine what is best for ourselves, and we 
 labour under those irregular appetites which 
 it is necessary should be restrained with a 
 bridle. 
 
 354 M. What then must be done ? 
 
 C. It is our privilege that God has pre- 
 scribed for us the correct form of praying ; 
 that we may follow him as if preceding out- 
 words, and guiding us by the hand. 
 
 9i55 M. What rule has he prescribed ? 
 
 C. Ample and copious instruction on this 
 subject is delivered to us in various parts of 
 the scriptures. But that he might represent 
 the object more clearly, he composed a for- 
 mula, in which he has embraced and digest-^ 
 ed into a few heads, whatever it is lawful 
 for us to ask of God, or that is for our bene- 
 fit to obtain. 
 
 £56 M. Rehearse it. 
 
 C. Our Lord Jesus Christ, being asked 
 by his disciples in what manner they should 
 pray, answered, when ye pray, say, — Out 
 Father^ who art in Heaven / hallowed he thy 
 name ; thy kingdom come ; thy ivill be done^ 
 on earth as it is in heaven : Give us this day, 
 07tr daily bread : Forgive rts onr debts j as w^ 
 
Ti Tlie Caiechisin of the 
 
 forgive our debtors; and lead us not imo 
 temptation; but deliver us from evil: For 
 thine is the kin^flom^ the power ^ and the glo-* 
 ry^ forever, Jimen.^ 
 
 Q57 M. That we may better understand 
 what it contains, let us llivide it into heads. 
 
 C. It contains six parts : The three first 
 respect only the glory of God, as their pecu- 
 liai' object. The others respect us and our 
 welfare. 
 
 258 M. Is any thing then to be asked of 
 G(td, from which no benefit is to be derived 
 to ourselves ? 
 
 C. He so orders all things from his infi- 
 nite goodness, that whatever is for his glory 
 is beneficial also to us. Therefore, when his 
 name is sanctified, he causes it to turn to our 
 sanctification. His kingdom cannot come, 
 but that we are, in some manner, partakers 
 of its privileges. But in praying for all 
 these things, it is our duty, passing by all 
 advantage to ourselves, to regard his glory 
 alone. 
 
 259 M. Truly, according to this doc- 
 trine, these three petitions are also connect- 
 
 ^ ed with our benefit. And yet we ought in 
 ' aim at no other end, than this, that the name 
 of God may be glorified. 
 
 C. It is" so, and in like manner the glory 
 yrt God is to be regarded by us, in the othe: 
 three 5 although these are peculiarly design - 
 
 * JMatt. vi, 9, LuJte xi, 2, 
 
Church of Geneua. TS 
 
 ed for them who pray for those things which, 
 are for their own health anri benefit. 
 
 £60 M. Let us proceed now to an expo- 
 sition of the words. And, first 5 why is the 
 name Father, in preference tp any other, 
 here attributed to God. 
 
 C. As the first requisite of prayer is to 
 have a firm assurance of conscience, God as- 
 sumes this name to himself, which signifies 
 nothing but pure kindness, so that our minds 
 being freed from all anxiety, he invites us, 
 familiarly, to approach him in prayer. 
 
 261 M. May we then confidently use that 
 freedom in approaching God, which children 
 commonly use in addressing their parents P 
 
 G. Yes, entirely ; and with a much surer 
 confidence that we shall obtain what we ask. 
 For, as our Lord teaches, if we, who are evil, 
 cannot deny good things to our children 5 nor 
 send them away empty; npr give them poi- 
 son for bread ; how much more beneficence 
 is to be expected fropa our heavenly Father, 
 w^ho is not only the chief good, but goodness 
 itself.^* 
 
 262 M. May we not, from this name also, 
 draw an argument, to prove that which was 
 said in the beginning, that all prayers ought 
 to be founded on the intercession 01 Christ. 
 
 C. It does most assuredly. For God 
 holds us in the place of children, only as we 
 are the members of Christ. t 
 
 Matt, yil 11. f John xy. If, Rom, riij. 15. 
 G 
 
T4 The Catechism of the 
 
 263 M. Why do you call him our Fath^ 
 er in common, rather than your own^ as an in- 
 tiividual ? . 
 
 " C. Every believer is able to call hiiv* his 
 own, but our Lord used this common appel- 
 lation, that he might accustom us to the ex- 
 ercise of charity in our prayers ; that no one 
 should so much regard himself as to forget 
 others. 
 
 964 M. What do you mean by that clause, 
 Who art in heaven ? 
 
 C. It is the same, as if I should call him, 
 exalted, powerful, and incomprehensible. 
 
 9SS5 M, Wherefore is it, and in what 
 manner ? 
 
 C. Truly, in this manner we are taught 
 to raise our minds on high, when we pray to 
 him, that our thoughts may not be occupied 
 by earthly and carnal things ; that we may 
 neither limit hii« by the measure of our un- 
 derstanding, nor by judging too meanly of 
 him, be disposed to bring him into subjection 
 to our wills; but that we may rather be taught 
 to adore his glorious Majesty with fear and 
 reverencie. It tends also to awaken and con- 
 iirm our confidence in him, while he is de- 
 clared to be the Lord and ruler of heaven, 
 ordering all things after the counsel of his 
 own wilJ. 
 
 266 3L What is the sum of the first pe- 
 tition P - - ^ 
 
 C. By the name of God, the scriptures 
 understand, that knowledge and glory of 
 
Churcli of Geneva, 75 
 
 his which is celebrated among men. We 
 pray therefore that his glory may be advan- 
 ced every where and by all people.' 
 
 267 M. But can any thing be added tOj 
 or taken from his glory ? 
 
 C. In himself he is neither increased nor 
 diminished. But we desire him to be made 
 manifest according to his excellency among 
 all people ; that whatever God does, that all 
 his works, as they are, so they may appear 
 to be, glorious ; and that he may be glorified 
 by all means. 
 
 268 M. What do you understand by the 
 kingdom of God^ in the second petition ? 
 
 C. It consists chiefly in two things ; that 
 he governs his elect, by his Spirit ; and that 
 he destroys the reprotate, who obstinately 
 refuse to give up themselves in obedience to 
 him ; that it may be manifest to all, that there 
 is nothing, that is able to resist his power. 
 
 269 M. Ho w do you pray , that ]f Ms ^^iw^»- 
 dom may come ? 
 
 C. That the Lord \yould daily increase 
 the number of believers ; that he would en- 
 rich them constantly with fresh gifts of his 
 Spirit, until they shall be perfected. More- 
 over, that he would render his truth more 
 luminous, and his righteousness more mani* 
 fest, by scattering the darkness of Satan, and 
 abolishing all iniquity. 
 
 270 M. Do not all these things daily 
 come to pass ^ 
 
 G. They so come to pass, that the king- 
 
76 The Catechism of tlie 
 
 dom of God may be said to be begun. Wc 
 pray, therefore, that it may be continually 
 increased and enlarged, until it shall be ad- 
 vanced to its highest glory ; which we trusi 
 "Will be accomplished at the last day, when 
 all creatures being reduced to subjection, 
 God shall be exalted and shine forth ; and 
 thus he shall be all in all.* 
 
 271 M. What is the meaning of this pe- 
 tition, Thy will be done ? 
 
 C That all creatures may be in submis- 
 sion to him ; and so depend on his pleasure, 
 that nothing may be done but by his will. 
 
 272 M. Do you suppose then that any 
 thing can be done contrary to his will ? 
 
 C. We not only pray that what he has 
 determined with himselt may come to pass ; 
 but also that all obstinacy being subdued and 
 subjected, he would bring the wills of all 
 creatures into an harmonious obedience to 
 his own. 
 
 273 M. By praying in this manner do wc 
 not give up our own wills ? 
 
 C. Entirely. And not merely to this 
 end that he would destroy in us, whatever 
 desires are opposed to his will ; but also that 
 he would form our understandings and hearts 
 anew, govern us by his Spirit, and direct our 
 prayers, so that our wills ma}^ be in perfect 
 agreement with his. 
 
 274 M. Why do you pray that his will 
 nnay be done on earth as it is in heaven ? 
 
 * 1 Cor. XV. 28*^ 
 
Church of Geneva. 77 
 
 C As the holy angels, who are his heav- 
 etily creatures, have but one purpose, to hear 
 and obey his commands ; so 1 pray that men 
 may have the same disposition of obedience, 
 and that each one may devote liimself to him 
 in a willing subjection. 
 
 9.7^ M. Let us now proceed to the sec- 
 ond division : What do you understand by 
 the dmlij bread which you ask ? 
 
 C. In general, whatever conduces to the 
 preservation of this present life; not only 
 food and raiment, but all those supports, b^ 
 which the necessities of the body are suppli- 
 ed : and that we may eat our daily bread in 
 quietness, as far as God shall judge to be ex- 
 pedient. 
 
 9,76 M. Wliy do you ask this to be given 
 you of God, since he commands you to pro" 
 vide it by your own labour ? 
 
 C. Although we must labour and sweat, 
 for the purpose of preparing our daily food, 
 .yet we are not sustained by our labour, in- 
 dustry, and caie ; but by the blessing of God 
 alone^ by which the labour of our hands^ is 
 prospered, which otherwise would be in vain. 
 Besides, it is to be considered that although 
 he supplies abundance of food to our hands, 
 and we feed upon it, yet we are not support- 
 ed by its substance, but by the power of God 
 alone. For these things have originally no 
 virtue of this kind in themselves, but their 
 efficacy is of God, who from heaveii adminis- 
 
 G 2 
 
rs Tilt Catechism of the 
 
 ters it, through these as the organs of his 
 bounty.* 
 
 277 M. But by what rule do you call it 
 Qjour breadj since you request it to be given 
 you of God ? 
 
 C. Truly, because it is made ours by the 
 kindness of God, as it is by no means due to 
 us. We are also admonished by this word, 
 to refrain from seeking for ourselves, the 
 bread of any other person ; and to be con- 
 tented with whatever comes to us, in a law- 
 ful way, as though it came to us immediately 
 from the hand oi God. 
 
 278 M . Why do you add, daily and this 
 .day? 
 
 \ C. By these two particulars, we are in- 
 
 mructed to use moderation and temperance ; 
 
 lilest our desires exceed the measure of our 
 
 inecessity. 
 
 ^ 279 M. But as this prayer is for the use 
 of ail persons, how can the rich, who abound 
 in provisions laid up in their houses for a long 
 time, ask their bread to be given them daily? 
 C. It is t]\e duty of the rich and the poor 
 alike, to hold this as settled 5 that none of 
 the things, which tliey possess, will profit on- 
 ly so far as God, by his favour, shall grant 
 them the use, and make the use itself fruit- 
 ful and effectual. Therefore, in possessing 
 all things, we have nothing, only as we hour- 
 ly receive from the hand of God, what is 
 needful and enough. 
 
 ♦ Deut. viii. 3. Matt. iv. 4. 
 
i 
 
 Church of Geneva. 79 
 
 080 M. What do you pray for in the iBfth 
 l)etitioii ? 
 
 C. That the Lord would pardon our sins. 
 
 281 M. Is there no one to be found, of 
 all men, who is so just, as not to need this 
 forgiveness ? 
 
 C. No, not one. For when Christ gave 
 this form of prayer to his disciples, he ap- 
 pointed it for the whole Church. And there- 
 *fore, he who would exempt himself from this 
 petition, ought to depart from the society of 
 believers. And we have tlie sure testimony 
 of the scriptures, that he who would contend 
 td justify himself in one point, before God, 
 woiild be found guilty of a thousand others. 
 This one thing therefore alone remains for 
 all, to take refuge in his mercy.* 
 
 282 M. In what manner do you consider 
 our sins to be forgiven us ? 
 
 C. According to the meaning of the words 
 of Christ ; that they are debts, which hold us 
 bound by the condemnation of eternal death, 
 until God shall deliver us by his pure munifi- 
 cence. 
 
 283 M. You say then that we obtain the 
 forgiveness of our sins by the abounding grace 
 of God ? 
 
 C. Entirely — For if the punishment of 
 one sin, even the least, was to be redeemed, 
 we could, by no means, make the satisfaction. 
 It is necessary therefore, that all sins be gra- 
 tuitously remitted and forgiven. 
 
 » Heb. ix, S. 
 
80 The Catechism of the 
 
 284 M. What benefit do we obtain by 
 this remission ? 
 
 C. Even this ; as we are made acceptable 
 to him, as though we were innocent and 
 righteous : and at the same time, the confi- 
 dence of his paternal benevolence is confirm- 
 ed in our consciences, whence salvation is 
 made sure to us. 
 
 285 M. What is the condition appoint- 
 ed, That he would forgive ws, as ive forgive 
 our debtors ? Does it mean, that by pardon- 
 ing men their offences against us, we our- 
 selves merit pardon of God ? 
 
 ,C. By no means; for then it would not 
 be a gratuitous remission 5 nor would it be' 
 founded, as it ought, solely on the satisfaction 
 of Christ, which he made for us on the cross. 
 But by forgiving the injuries convmitted a- 
 gainst us, we shall imitate tlie clemency and 
 goodness of God, and prove by this that we 
 are the children of God. By this rule, he 
 would confirm us ; and at the same time, on 
 the other hand, shew us that unless we are 
 ready and willing to forgive others, we can 
 expect nothing else from him, but the highest 
 and most inexorable rigour and severity. 
 
 286 M. This then you say, that all those, 
 who will not, from the heart, forgive often- 
 ces, are rejected of God, and excluded from 
 the adoption of children; nor can they hope 
 that there will be, in heaven, any forgiveness 
 with God. 
 
 C. So I think ; that the saying may be 
 fulfilled : The same measure which any one 
 
Church of Geneva. 81 
 
 has meeted out to others, shall be measured 
 back to him again. 
 
 287 M. What is the next petition ? 
 
 C. That the Lord would not lead us into 
 temptation^ but deliver us from evil, 
 
 288 M. Do you include the whole of this, 
 in one petition ? 
 
 C. It must be one petition ; as the last 
 clause is an explanation of the first. 
 
 289 M. What does it summarily con-r 
 tain? 
 
 C. That the Lord would not permit us to 
 fall into sin ; nor leave us to be overcome by 
 the devilj nor by the lusts of our flesh, which 
 carry on an unceasing war with us ; but that 
 he would rather provide us with his pow- 
 er for resivSting; sustain us by his hand, and 
 defend and cover us with his shield ; that so, 
 under the confidence of his guardianship, we 
 may dwell in safety. 
 
 290 M. But how is that done ? 
 
 C. When, by the influence of his Spirit, 
 We are imbued, with such a love and desire 
 of righteousness, that we o^»ercome sin, the 
 flesh, and the devil ; and on the other hand, 
 with such a hatred of sin, as separates us 
 from the world, and retains us in holiness. 
 For our victory is eff*ected by the power of 
 the Spirit. 
 
 291 M. Have all persons need of this as- 
 sistance ^ 
 
 C. Yes ; for the devil continually watch- 
 es us 5 and as a roaring lion goes about seek- 
 
82 The Catechism of the 
 
 ing whom he may devour. And we should 
 at once consider how weak we are; nay, 
 that we should be overcome at each moment, 
 unless God prepared us for the warfare with 
 his armour, and strengthened us by his hand. 
 
 292 M. What is the meaning of the word 
 temptation ? 
 
 C. The cunning and deceitfulness of Sa- 
 tan, with which he constantly attacks us, 
 and would with ease entirely circumvent 
 us, unless we were assisted by the help of 
 God. For our understandings, from their 
 native vanity, are exposed to his wiles ; and 
 our wills, from their depraved propensity to 
 evil, would wholly yield to him. 
 
 293 M, But why do you pray, that God 
 would not lead you into temptation^ since it 
 appears to be the work of Satan, and not of 
 God ? 
 
 C. As God defends believers by his pro- 
 tection, that they may neither be ensnared 
 with the wiles of Satan, nor overcome by 
 sin ; so those, whom be accounts worthy of 
 punishment, he not only deprives of his 
 grace, but also strikes with blindness ; gives 
 up to a reprobate mind 5 and delivers over 
 to the power of Satan, that they may be en- 
 tirely tne servants of sin, and exposed to all 
 the assaults of temptation. 
 
 294 M. What is the meaning of this con- 
 clusion. For thine is the kingdom^ the pow- 
 er^ and the glory forever ? 
 
 C. By tnis we are again reminded, that 
 
Church of Geneva, 83 
 
 our prayers are more strengthened, by his 
 power and goodness, than by any confi- 
 dence of our own. Besides, we are taught 
 to close all our prayers with the praises of 
 l>od. 
 
 f 295 M . Is it lawful to ask nothing of 
 God, but what is comprehended in this for- 
 mulary? 
 
 -' C. Although we have liberty to pray in 
 other words, and in another manner, still 
 Jiowever, it is to be considered, that no pray- 
 er can be pleasing to Gody which is not re- 
 ferred to this, as the correct standard of the 
 nature of prayer. 
 
 IV. OF THE WORD OF GOD. 
 
 296 M. Now the proposed method of in- 
 struction requires of us, to treat of the fourth 
 part, of the honour due to God. 
 
 C. We said that it consisted in this, that 
 we acknowledge God to be the author of all 
 gobd, and that we confess his goodness, jus- 
 tice, wisdom, and power, witli praise and 
 tlianksglving ; that the fulness and glory of 
 all blessings may abide in him. 
 
 297 M. What rule has he prescribed for 
 this duty ? 
 
 C. Those praises of him, which are pub ** 
 lished in the scriptures, should be received 
 as a rule for us» 
 
84 Ifie Catechism of the 
 
 298 M. Does not the Lord's prayer con- 
 tain somethina which applies to tkis duty ? 
 
 C. Yes, when we pray that his name may 
 be sanctified, we desire that his glory may 
 be manifested in all his works ; that his mer- 
 cy may appear in pardoning sinners, or his 
 justice in punishing them 5 and his faithful- 
 ness in fultilling his promises to his people ; 
 finally, that whatever of his works we he- 
 hold, it may excite us to glorify him. This 
 is truly to ascribe to him the praise of all 
 blessings. 
 
 299 M. What shall we conclude from 
 those things, about which we have already 
 treated ? 
 
 C. That which the truth itself teaches ; 
 and the same which I proposed at first ; that 
 this is eternal life, to know the only true 
 God, the Father, and Jesus Christ, whom he 
 hath sent. To know him, I say, that we 
 may render to him due honour 9,nd worsliip ; 
 not only as he is our Lord, but also our Fa- 
 ther and Saviour ; and in oiir turn that we 
 are his sons and servants ; and therefore that 
 we devote our life to the celebration of his 
 glory.* 
 
 300 M. In what way shall we arrive at 
 so great a good? 
 
 C. For this end God has left us his holy 
 wo^xl. For his spiritual doctrine is as the 
 «ioor by which we enter his celestial king- 
 dom. 
 
 SOI M. Where must we seek this word ? 
 
 * Job XYJi ^ 
 
Church of Geneva, 85 
 
 C. In the holy scriptures, in wliich.it is 
 contained. 
 
 302 M. How must the word be used > 
 diat we may receive fruit from it ? 
 
 C. We must embrace it with a firm per- 
 suasion of heart, as the very truth delivered 
 to us from heaven : we must yield ourselves 
 teachable, and submit our understandings 
 and wills, in obedience to it : we must love 
 it from the heart, that being engraven on 
 our souls, it may take deep root and produce 
 its fruits in our lives : and when we are con- 
 formed to this rule, it will become our salva- 
 tion, as it is appointed. 
 
 303 M. Are all these things put in our 
 power ? 
 
 . C, Not one of them indeed. But it is 
 of God alone, by the grace of his Holy Spirit, 
 to effect in us all that I have mentioned. 
 
 304 M. But must we not give diligence, 
 and strive with all earnestness, by readings 
 hearing, and meditating, that we may profit 
 therein ? 
 
 C. Yes, truly ; and each one should not 
 only d^iiy exercise himself in private read- 
 ing; but also at the same time, with special 
 attention, frequently hear sermons in public 
 meetings, where the doctrine of salvation is 
 explained. 
 
 305 M. You say then that it is ndt suffi- 
 cient for any one to read by himself at home ; 
 but that allmust assemble together, to heai^ 
 fhe jgame doctrine. 
 
 H 
 
 y 
 
86 The Catechism of the 
 
 C. It is a duty to assemble together, 
 when the opportunity is given. 
 
 306 M. Can you prove this to me ? 
 
 C. The will of God alone ought to sat- 
 isfy us, abundantly, for proof. He com- 
 mended this order to his Church, hot that 
 two or three only should observe it ; but that 
 all should unitedly be subject to it. Be- 
 sides, he declares this to be the only method 
 for the edification and preservation of his 
 Church. This therefore should be to us a 
 holy and inviolable rule, that it is not law- 
 ful for any one to assume to himself, to be 
 wise above his master. 
 
 307 M. Is it then necessary that there 
 should be pastors in the Churches } 
 
 C. Yes ; and it is our duty to hear them, 
 and to receive from their mouths, with fear 
 and reverence, the doctrines of Christ which 
 they publish . Those then who contemn them, 
 or withdraw from hearing them, despise 
 Christ, and make a division in the society of 
 believers.* 
 
 308 M. Is it enough for a man, to have 
 been once instructed by liis pastor ; or ought 
 tliis course to be pursued through life. 
 
 C. It is useless to begin, unless you per- 
 severe. For it becomes us to be the disci- 
 ples of Christ even unto the end, or rather 
 without tvA. And he hath committed this 
 office to the ministers of tlie Church, that 
 (hey should teach us in his name and stead. 
 
 * Matt. X. 40 
 
Church of Geneva, 87 
 
 V. OF THE SACRAMENTS. v^^ 
 
 309 M. Are there'not other means, be- 
 sides the word, by which God communicate® 
 himself to us ? 
 
 C. Yes, to the preaching of the word, he 
 has added the sacramfents. 
 
 310 M. What is a sacrament ? 
 
 C. It is an outward testimony of the di- 
 vine benevolence towards us, which, by a 
 visible sign, shadows forth spiritual graces, 
 by which the promises of God are sealed in V\/\ 
 our hearts, that the truth of them may be |l I 
 more firmly established. ^ 
 
 311 M. Is there such great power in the 
 visible sign, as to confirm our consciences in 
 the confidence of salvation ? 
 
 C. It has not indeed that efiicacy of it- 
 self, but from the will of God, as it is insti- 
 tuted for this end. 
 
 312 M. Since it is the peculiar office of 
 the Holy Spirit, to seal in our minds the 
 promises of God, how do you attribute this 
 to the sacraments ^ 
 
 C. The difference between the Spirit 
 and these is very great. For it is truly the 
 work of the Spirit alone to move and affect 
 the heart, to illuminate the understanding, 
 and to render the conscience stable and 
 tranquil ; and that work ought to be ac- 
 counted wholly his own, and acceptance 
 should be referred to him, lest the praise 
 
^8 The Catechism of the 
 
 be transferred elsewhere. But this by no 
 means prevents, but that God uses the sacra- 
 ments as secondary organs, and applies those 
 things in their use as seemeth him good ; 
 and he so does it, that nothing is derogated 
 from the power of the Spirit. 
 
 313 M. You believe then, that the power 
 and efficacy of the sacrament, do not consist 
 in the external element, but that they pro- 
 ceed solely from the Spirit of God ? 
 
 C So I think. And truly it pleases the 
 Lord to put forth his power, through his own 
 institutions, for that end, for which he ap- 
 pointed them ; and he does this in a man- 
 ner, which detracts nothing from the power 
 of his Spirit. 
 
 314 M. Can you give me a reason why 
 he operates in this way ? 
 
 C. Truly, in this manner, he consults our 
 infirmity. If we were wholly spiritual, like 
 the angels, then we should be able spiritually 
 to discern both him and his graces : but as 
 we are enclosed in this earthly body, we 
 need figures or glasses, which, in some sen- 
 sible manner, may exhibit the spiritual aspect 
 of heavenly things ; which otherwise we 
 should not be able to discern. At the same^ 
 time, it is for our benefit that all our senses 
 be exercised on the promises of God, that 
 they may be more strongly confirmed to us. 
 
 315 M. If it is true, that the sacrament* 
 were instituted of God, to be helps of our in- 
 firmities, must not those be justly condemn- 
 
Church of Geneva. 89 
 
 ed of arrogance, who judge themselves to be 
 sufficient without them, or who account them 
 useless ? 
 
 C . Most certainly. And therefore, if an j 
 one abstain wilfully from the use of them, 
 as if he had no need of them, he despises 
 Christ, spurns at his grace, and extinguishes 
 the Spirit, 
 
 316 M. But what confidence or real se- 
 curity, for confirming our consciences, can 
 be derived from the sacraments, which are 
 used promiscuously by the good and the 
 bad? 
 
 C. Although the gifts of God are, in the 
 sacraments, offered to the wicked, yet they 
 reduce them to nothing, as I may say, in so 
 far as it respects themselves ; still however, 
 they do not destroy the nature and power 
 which the sacraments have in themselves. 
 
 317 M. How and when does the effect 
 follow the use of the sacraments ? 
 
 C. When we receive them by faith, seek- 
 ing, in them, only Christ and his grace. 
 
 318 M. Why do you say that Christ is' 
 to be sought in them ? 
 
 C. I do not understand, that he is in- 
 herent in the visible signs, so that we should 
 seek salvation from them, or imagine any 
 power of conferring grace to be affixed to 
 them, or shut up in them. But the sign is 
 ratlier to be considered as a help, by which 
 we are directly conducted to Christ, seeking 
 
90 jT^e Catecliism of the 
 
 from him salvation and every durable bles- 
 sing. 
 
 319 M. As faith is required, for the right 
 use of the sacraments, how do you say, that 
 they are given to us for the confirmation of 
 faith, that they may render us more certain 
 of the promises of bod ? 
 
 C. It is by no means sufficient, that faith 
 / be once begun in us, unless it be continually 
 / nourished and increased daily, more and 
 I more. For this end the Lord instituted the 
 ; sacraments, to nourish, strengthen, and en- 
 V crease our faith. And this Paul teaches, 
 
 when he says that these avail for sealing the 
 
 promises of God.* 
 
 320 M. But is it not a proof of unbelief, 
 if we have not an established faith in the 
 promises of God, unless they are confirmed 
 to us by other means ? 
 
 C. This surely argues the weakness of 
 faith, under which the children of God la- 
 bour ; who still, on that account, do not 
 cease to be believers, although as yet they 
 are endowed with small and imperfect faith. 
 For as long as we are conversant in this 
 w^orld, the remains of distrust always adhere 
 to our flesh, which we are no otherwise able 
 to shake off, than by continually making 
 progress to the end of life. It is the duty of 
 every one therefore to make farther progress? 
 in faith. 
 
 * Rom. iv. 11. &c. 
 
CImrch of Gefieva, 91 
 
 3^1 M. How many sacraments are there | ^ 
 hi the Christian Church ? U 
 
 C . Two only ; the use of which is common j f 
 -among all believers. 11 
 
 322 M. Which are they ? 
 
 C. Baptism and the Holy Supper. 
 
 523 M. What is the resemblance or dif- 
 ference between them ? 
 
 C. Baptism is the appropriate way of 
 entrance into the Church. For in this we 
 have the testimony, that we who were before 
 strangers and foreigners are received into 
 the family of God, and numbered among his 
 liouseholcl. But the Supper witnesses that 
 God, by nourishing our souls, shews himself 
 a Father to us. 
 
 324 M. That the nature of each may 
 more distinctly appear, let us treat them 
 separately. First, what is the signification of 
 Baptism ? 
 
 C. It has two parts : First, it represents H 
 the forgiveness of sins : Secondly, the regen- 
 eration of the soul.* 
 
 325 M. W^hat resemblance has water 
 with these things, that it should represent 
 them ? 
 
 C. Forgiveness of sins is indeed a species \ v 
 of washing, by which souls are cleansed from || 
 their defilement, even as the filth of the body /I 
 is washed off with water. 
 
 326 M. But how does water represent 
 regeneration ? 
 
 * Ephu V. 20. Ram> vi. 4. 
 
94 Tiie Catechism of the 
 
 to themselves; so that believers only are 
 partakers of this fruit ; but that diminishes 
 nothing from the nature of the sacrament. 
 
 330 M. Whence have ^ve regeneration? 
 C. Both from the death and resurrection 
 
 of Christ. For this power is in his death, 
 that bj it our old man is crucified, and the 
 corruption of our nature is, in a manner, bu- 
 ried, so that it no more prevails in us ; but 
 it is the benefit of the resurrection, that we 
 are begotten unto a new life, to the obedi- 
 ence of the righteousness of God.;ji(: 
 
 331 M. How are these benefits confer- 
 red on us by baptism ? 
 
 C. As by this we are clothed with Christ, 
 and endowed with his Spirit, unless by re- 
 jecting the promises, we render the benefits 
 oftered therein to us unfruitful. 
 
 332 M. What m.ust we do, in order to 
 use baptism in a right manner ? 
 
 C. The right use of baptism is placed in 
 faith and repentance ; that is, that we first 
 determine, by a sure confidence of soul, tVat 
 we are cleansed from all spots by the blood 
 of Christ, and are acceptable to God ; then 
 that we believe that his Spirit dwells in us ; 
 and that we make this manifest by our works 
 • among others 5 and also that we assiduously 
 ' I f exercise ourselves in striving for the mortifi- 
 cation of the flesh, and obedience to the will 
 of God, : 
 
 333 M. If these things are required for 
 the legitimate use of baptism, how comes it 
 to pass that we baptize infants ? 
 
Cfmrch of Geneva. 95 
 
 C. It is not necessary, that faith and re- 
 pentance always precede baptism. These | 
 are required only of those who from age are 
 capable of both. It is sufficient, if infants, 
 after they come of age, produce the fruits of 
 their baptism. 
 
 S34 M. Can you prove to me that there 
 is nothing unreas'onable in this ? 
 ' C. Truly, I can, if it is conceded to me, 
 that our Lord instituted nothing which is un- 
 reasonable. For although Moses and all the 
 prophets teach, that circumcision was the 
 sign of repentance, and Paul that it was the 
 seal of fthe righeousness of faith 5 yet, we see, 
 that infants were not excluded from it.* 
 
 ' 335 M. But are infants admitted to bap- 
 tism now, for the same reason that they were 
 then admitted to circumcision ^ 
 
 C. Entirely the same. For the promises, 
 which God gave to the people of Israel, are 
 now published tlirough the whole v orld. 
 
 336 M . Do you conclude from this that 
 the sign is also to be used ? 
 
 C. He who well examines the subject on 
 both side«, will observe that this is th« con- 
 sequence. For Christ has not made us par- 
 takers of his gi-ace, which was before giveil to 
 Israel, by a measure, which should be to U-S 
 either more obscure, or in any mrt diminish- 
 ed ; but he has rather poured forth his grace 
 upon us, in a more clear and abundant man- 
 
 * Deut. XXX. 6. Jer. iv. 4. Rom. iv, 11- 
 
94 Tiie Catechism of the 
 
 to themselves ; so that believers only are 
 partakers of this fruit ; but that diminishes 
 nothing from the nature of the sacrament. 
 
 330 M. Whence have we regeneration ? 
 C. Both from the death and resurrection 
 
 of Christ. For this power is in his death, 
 that by it our old man is crucified, and the 
 corruption of our nature is, in a manner, bu- 
 ried, so that it no more prevails in us ; but 
 it is the benefit of the resurrection, that we 
 are begotten unto a new life, to the obedi- 
 ence of the righteousness of God.;;^: 
 
 331 M. How are these benefits confer- 
 red on us by baptism } 
 
 C. As by this we are clothed with Christ, 
 and endowed with his Spirit, unless by re- 
 jecting the promises, we render the benefits 
 oftered therein to us unfruitful. 
 
 332 M. What must we do, in order to 
 use baptism in a right manner ? 
 
 C. The right use of baptism is placed in 
 faith and repentance ; that is, that we first 
 determine, by a sure confidence of soul, tTiat 
 we are cleansed from all spots by the blood 
 of Christ, and are acceptable to God ; then 
 tliat we believe that his Spirit dwells in us ; 
 and that we make this manifest by our works 
 among others ; and also that we assiduously 
 exercise ourselves in striving for the mortifi- 
 cation of the flesh, and obedience to the will 
 of God. r 
 
 333 M. If these things are required for 
 the legitimate use of baptism, how comes it 
 to pass that we baptize infants ^ 
 
Cfmrch af Geneva, 95 
 
 C. It is not necessary, that faith and re- 
 pentance always precctle baptism. These 
 are required only of tliose who from age are 
 capable of both. It is sufficient, if infants, 
 after they come of age, produce the fruits of 
 their baptism, 
 
 S34 M. Can you prove to me that there 
 is nothing unreasonable in this ? 
 ' C. Truly, I can, if it is conceded to me, 
 that our Lord instituted nothing which is un- 
 reasonable. For although Moses and all tlie 
 prophets teach, that circumcision was the 
 sign of repentance, and Paul that it was the 
 seal of fthe righeousness of faith; yet, we see, 
 that infants were not excluded from it.* 
 
 ; 335 M. But are infants admitted to bap- 
 tism now, for the same reason that they were 
 then admitted to circumcision .^ 
 
 C. Entirely the same. For the promises, 
 whicli God gave to the people of Israel, are 
 now published through the whole v orld, 
 
 336 M. Do you conclude trom this that 
 the sign is also to be used } 
 
 C. He who well examines the subject on 
 hoth side«, will observe that this is th« con- 
 sequence. For Christ lias not made us pai- 
 takers of his gi-ace, which was before giveil to 
 Israel, by a measure, which should be to US 
 either more obscure, or in any mrt diminish- 
 ed ; but he has rather poured toi-th his grace 
 upon us, in a more clear and abundant man- 
 
 *Deutxxx. 6. Jer. iv. 4. Rom.iv,ll' 
 
96 2Vie Catechism of the 
 
 337 M. Do jou think, that if infants were 
 excluded from baptism, they would, on that 
 account, so lose any of the favour ot God, 
 as that itmiffhtbe said, that their privileges 
 were diminished by the coming of Christ ? 
 
 C. That is indeed evidently manifest. 
 For the sign being taken away, which avail- 
 ed so much in testifying the mercy, and con* 
 firming the promises of God; we should be 
 deprived of that most excellent consolation, 
 which the Church from the beginning enjoy- 
 ed. 
 
 338 ]VL This is your opinion then; for 
 as much as God, under the Old Testament, 
 that ho might sliew himself to be the Father 
 of little children, commanded the promise of 
 salvation, to be engraven on their bodies, by 
 a visible sign ; that it would be a reproach, if 
 believers, after the coming of Christ, should 
 have a less confirmation ; when the same 
 promise, which was formerly given to the 
 Fathers, Jg ordained for us in these days, 
 when God exhibits to us in Christ a clearer 
 manifestation of his goodness ? 
 
 C. So I think. Besides, as it is sufii- 
 cientij evident, that the power and substance 
 (sQ to speak) of baptism, are common to in- 
 %hts, then if the sign is denied them, which 
 is inferiour to the substance, a manifest in- 
 jury will be done them. 
 
 339 M. For what purpose then are in- 
 fants baptized ? 
 
 C. That they may have the visible seal, 
 
 A 
 
Church of Geneva. 97 
 
 that they are the heirs of the blessings prom- 
 ised to the seed of believers ; and that after 
 they come to years of discretion j the sub- 
 stance of their baptism being acknowledged, 
 they may, from it, receive and bring ftrth 
 fVuit. >^ 
 
 340 M. Let us proceed to the Supper ; 
 and in the first place, I would know of you 
 what is its signification ? 
 
 C. It was instituted by Christ, that by 
 the communion of his body and blood, he 
 might nourish our souls in the hope, and give 
 us assurance of eternal life. 
 
 341 M. Why is the body of our Lord 
 represented by bread and the blood by w ine ? 
 
 C. We are taught by this, that as bread 
 has the power of nourishing our bodies, and 
 of sustaining the present life ; so the same 
 power is in the body of our Lord for the 
 spiritual nourishment of our souls : and as 
 with wine the hearts of men are cheered, 
 their powers renewed, and the whole body 
 strengthened, so from the blood of Christ, the 
 same benefits are to be received by our souls. 
 
 342 M. Are we then fed by the body and 
 blood of the Lord ? 
 
 C. So I think . For as in this is placed 
 our whole confidence of salvation, that the 
 obedience which he has rendered to the Fa- 
 ther should be imputed to us, and accounted 
 as ours, so it is necessary that he should be 
 'received bj us : for we are not otherwise 
 
98 The. Catechism of the 
 
 made partakers of his benefits, but only as he 
 makes himself ours. ?r 
 
 343 M. But did he not then give him- 
 self to us, when he offered himself to death, 
 that he might reconcile us, redeemed from 
 the sentence of death, to the Father ? 
 
 C. That is indeed true ; but.it is not 
 sufficient for us, unless we now receive him, 
 that we may partake of the fruit and efl&cacy 
 of his death.,ii 
 
 344 M. Does not the manner of our re- 
 ceiving Christ consist then in faith ? 
 
 C. Yes, but I add this, that it be done, 
 while we not only believe that he died to 
 deliver us from death, and rose again to pro- 
 cure life for us ; but also that we acknowl- 
 edge that he dwells in us ; and that we are 
 united to him, by that kind of union, by which 
 the members are united to the head, so that, 
 by the privilege of this union, we may be 
 made partakers of all his benefits. \ 
 
 345 M. Do we obtain this communion 
 through the Supper only ? 
 
 C. By no means. For by the gospel, as 
 Paul testifies, Christ is communicated to us, 
 as we are therein taught, that we are flesh of 
 his flesh, arid bone of his bone ; that he is the 
 living bread, which came down from heaven 
 to nourish our souls ; that we are one with 
 him, even as he is one with the Father : and 
 such like things.* 
 
 346 M. What otlier benefit does the sac- 
 rament confer on us ? 
 
 * 1 Cor, i. 6. Eph. v. 30. John, vl 51, ;uid xvU. 2V- 
 
Chwrch of Geneva. 99 
 
 C. This— That the communion which I 
 mentioned is stren^hened and cfonfirmed to 
 us. For although both in baptism and the 
 gospel^ Christ is offered to us ; yet in these 
 we receive him, only in part. 
 
 347 M. What have we then in the sym- 
 bol of the bread ? 
 
 C. The body of Christ : that as he was 
 once offered a. sacrifice for us? to reconcile us 
 to God, so now he is to be given to us, that 
 we may assuredly know that reconciliation 
 belongs to us. 
 
 348 M. What have we in tlie symbol of 
 the wine ? 
 
 C. As Christ poured out his blood once, 
 in satisfaction for sins, and as the price of our 
 redemption ; so we believe, tliat it is now 
 filched out to be drank by us, that we may 
 receive its benefits. 
 
 349 M. According to these two answers, 
 the Holv Supper of the Lord calls us back to 
 kis death, that we may partake of its efl&ca- 
 cy? 
 
 C. Yes, wholly. For at that time, one 
 only and perpetual sacrifice was perfected ; 
 which might suffice for our salvation. There- 
 fore nothing more remains for us, but to re- 
 ceive its fruits. 
 
 350 M. Was not the Supper then institu- 
 ted for this end, that we should offer to God, 
 the body of his Son ? 
 
 C. fey no means. For the prerogative 
 of offerinir for sins belongs to Christ alone, 
 
100 The Catechism of the 
 
 as he is the eternal Priest And this is the 
 meaning of his word when he sajs, Take and 
 eat. He does not here command us to offer 
 his body but only that we should feed upon 
 it.* 
 
 351 M. Why do we use two signs ? 
 
 C. In this the Lord consults our infir» 
 
 mity, as he would teach us more familiarly, 
 
 jthatheisnot only the food for our souls, 
 
 » but also the drink 5 that we may seek our 
 
 spiritual life wholly in him alone. 
 
 352 M. Should all persons without ex- 
 ception equally use botn ? 
 
 C. So Christ commands ; and it is the 
 highest impiety for any one to derogate in any 
 manner from that, by. attempting any thing 
 different. 
 
 353 M, Have we in the Supper the sign 
 only of those benefits, you mentioned or are 
 they therein, in very deed, given to us ? 
 
 C. As Christ our Lord is truth itself, it 
 is not to be doubted at all, but that he fulfils 
 to us, at the same time, those promises which 
 he gives to us therein^and adds its substance 
 to the figure. Wherefore I do not doubt, 
 but that as he is witnessed by words and signs, 
 so he will make us partakers of his substance, 
 that we may be united with him in one life. 
 
 354 M. But how can this be done, since 
 the body of Christ is in heaven, and we -are 
 still sojourners on earth ? 
 
 * Heb V. 10. Matt xxvl 29 
 
Church of Geneva. 101 
 
 C. He effects this by the marvellous and 
 secret influence of his Spirit ; with whom it j 
 is easy to unite those things which are oth- 
 erwise separated by a great distance of pla- 
 ces. 
 
 355 M. You do not suppose then that 
 the body of Christ is enclosed in the bread, 
 or his blood in the cup ? 
 
 C. By no means ; but I think this, that 
 in order to possess the substance of the signs, 
 our minds must be raised to heaven, where 
 Christ is, and from whence we look for him, 
 the Judge and Redeemer. But it is Avicked ^ 
 and useless to look for him in these earthly] 
 elements. 
 
 356 M. That we may sum up in one head 
 the things which you have said : You assert 
 that there are two things in the Supper, viz. 
 Bread and wine^ which are seen with the eyes, 
 handled with the hands, and perceived by 
 the taste ; and finally that our souls spirit-\ 
 ually feed upon Christ, as their own proper A 
 aliment. 
 
 C. Yes, truly; and therein is the resur- 
 rection of our bodies also confirmed to us, 
 as by a given pledge, as they are made par- 
 takers of the symbol of life. 
 
 S57 M. But what is the true and lawful 
 use of this sacrament ? 
 
 C. Such as Paul defines it to ]}c : Let a 
 man examine himself, and so let him eat of 
 that bread and drink of that cup.* 
 * 1 Cor. xi. 28. 
 
10£ The Catechism of the 
 
 368 M. What should be the object of 
 this examination ? 
 
 C. Whether he is a true member of 
 Christ. 
 
 359 M. By what evidence shall he know 
 that he is a true member of Christ ? 
 
 C. If he possesses true faith and repen- 
 tance ; if he exercises sincere love towards 
 his neighbours ; if his mind is free from all 
 hatred and malice. 
 
 360 M. But do you require in man per- 
 fect faith and charity ? 
 
 C. Truly, it is necessary that both faitli 
 and charity be free from all hypocrisy. But 
 among men no one will ever be found abso- 
 lutely perfect. Therefore the Holy Supper 
 Avould nave been instituted in vain, if no one 
 might partake of it who is not wholly per- 
 fect. 
 
 361 M. Should not the imperfection then, 
 under which we here labour, prevent our 
 coming to the Supper ^ 
 
 C. By no means, for if we were perfect, 
 the Supper would have no further use among 
 us, as it is appointed to be a help for reliev- 
 ing our weakness, and a refuge for our im- 
 perfection. 
 
 36^2 M. Have not these two sacraments 
 some other proposed end ? 
 
 C. They are also marks, and as it were 
 tokens of our profession. For in the use of 
 them we profess our faith among men, and 
 testify, that we have one mind in the religion 
 of Christ. 
 
Church of Geneva. i03 
 
 363 M. If any one should despise the 
 use of these, in what estimation is he to be 
 held? 
 
 C. This certainly would be judged to be 
 an indirect denial of Christ ; and certainly 
 such an one, since he disdains to profess 
 himself a Christian, is unworthy to be num- 
 bered among Christians. 
 
 364 M, Is it sufficient to have received 
 each sacrament once in a whole life ? 
 
 C. One baptism is indeed sufficient, and 
 this cannot lawfully be repeated : But with 
 regard to the Supper it is different. 
 
 265 M. What is that difference ? 
 
 C. By baptism the Lord introduces and 
 adopts us into his Church, and thencefor- 
 ward considers us, as of his family : after he 
 has written us in the number of his people, 
 he testifies by the Supper, that he takes care 
 of us, and nourishes us as his members. 
 
 366 M. Does the administration of bap- 
 tism and the Supper alike appertain to all. 
 
 C. By no means : for these are the pe- 
 culiar duties of those to whom is committed 
 the public office of teaching : for to feed the 
 Church with the doctrine of salvation and to 
 administer the sacraments are things united 
 in a perpetual connection among themselves. 
 
 367 M. Are you able to prove that to me 
 by the testimony of scripture ? 
 
 C. Christ, indeed, gave the commission 
 of baptizing expressly to the apostles ; but 
 m the celebration of tno Supper, he comman 
 
104 The Catechism of the 
 
 ded us to follow his example : and the Evan- 
 gelists inform us, that he performed in that 
 distribution the office of a public minister.^ 
 
 368 M. But ought those pastors, to whom 
 the dispensation of the sacraments is commit- 
 ted, generally to admit all persons without 
 distinction ? 
 
 C. As it respects baptism, since it is ad- 
 ministered at the present day only to infants, 
 all are to be admitted without distinction : 
 but at the Supper, the minister ought to take 
 care not to communicate it to any one who 
 is publicly known to be unworthy. 
 
 369 M. Why not? 
 
 C. Because it cannot be done without a 
 contempt and profanation of the sacrament. 
 
 370 M. But did not Christ honour Judas, 
 however impious, with the sacrament ? 
 
 C. Yes, but his impiety was at that time 
 secret •, for although Christ himself knew it, 
 stiii it was not as yet known to man. 
 
 371 in. What then shall be done with 
 hypocrites ? 
 
 C. The pastor has no power to reject 
 them as unworthy ; but he ought to wait till 
 God so far reveals their iniquity, as that it 
 becomes known to men. 
 
 S7'2 M. What if he should know or be in- 
 formed, that some one was unworthy ? 
 
 C. That would by no means be sufficient 
 for rejecting him from the communion, unless 
 
 * Matt, xxviii. 19. Luke xxii. 19. 
 
Church of Geneva. 105 
 
 tiiere be first had a legitimate trial and judg- 
 ment of the Church. 
 
 373 M. It is important then to have k 
 certain order of government established iu 
 the Churches ? 
 
 C. It is true ; for otherwise they caii 
 neither be \vell established nor correctly gov*- 
 erned. And this is the order ; that Elders 
 be chosen who may preside in the Censura 
 inorum, or superintend the discipline of mon- 
 alsj and watch to correct small offences ; 4n4 
 who shall reject from the communion, those 
 whom they know to be without a capacity for 
 receiving the Supper ; and those who cam ot 
 be admitted witnout dishonouring God, and 
 giving offence to the brethren. 
 
 END OF Q'HE CAfECHISja. 
 
/*' 
 
 APPENDIX, 
 
 A LETTER 
 
 ADDRESSED TO 
 
 WILLIAM S. JOHNSON, L. L. D. 
 
 SHOWIira THAT 
 
 ^* The Catechism comxnonly called db. Alexander 
 NOWEix's," which was sanctioned in the Convo- 
 cation of Bishops and Clergy in 1562, and 
 published 1570, ** as a standing summary of 
 the doctrines of the English Church, " is 
 m substance the Catechism of Calvin 
 enlarged. 
 
JeB 
 
/t^l 
 
 APPENDIX* 
 
 TO WILLIAM S, JOHirsON, t. L* 6* 
 
 rf is with diffidence, though with 
 iiiuch personal respect, that I presume to 
 address you in this public manner; The 
 purpose, which I hope to accomplish bj the 
 use of your name, as a medium of commu- 
 nication to others, will, I flatter myself, be 
 as consonant to your wishes for the increase 
 of brotherly love, as those wishes are sincere 
 and benevolent. 
 
 Your attachment, from habit and princi- 
 lie, to the Articles and laturgy of the Eng- 
 ish Church, is, I know, associated with can- 
 dour, and with esteem for those Churches 
 which were formed, as our venerable ances- 
 tors believed, after the pure pattern of the 
 apostles. Your experience, in a profession, 
 and in other dignified stations, best adapted 
 to perfect it, has taught you highly to appre- 
 ciate the social habits, and civil and religious 
 privileges, which have been cherished and 
 enjoyed, in an unparalleled degree, undci' 
 the oenign influence of that ecclesiastical 
 nnlifv, whirh was established by the fathers 
 K ^ 
 
 t 
 
110 *ippendix. 
 
 of Connecticut. Educated myself m the 
 doctrines and worship of tlie consociated 
 Churches, I have noticed^ with much pleas- 
 ure, the anxiety, which you have expressed, 
 to have all religious denominations unite as 
 brethren, in defending the cause of Christ, 
 against the hostile invaders of it» purity and 
 peace : That they would cease to bite and 
 devour one another, and oppose, heart and 
 hand, their evangelical armour, to the as- 
 saults of the common enemy, whoj, through 
 the selfish zeal of party, the Gunning of her- 
 esy, and the calumny of infidelity, are la- 
 bouring to deface tiie peculiar doctrines of 
 Christ, not merely from the confessions of 
 the Churches, but from the scriptures them- 
 -^elves. 
 
 To remove the barriers which obstruct 
 this union, among the Churches differing in 
 external oider } to avoid the evils of a di- 
 > ided house, and to bring their minds to 
 verge to the sin2;le point of duty and of ul- 
 timate interest f it is all important, that the 
 members exercise coolness enough to con- 
 sider, and candour enough to acknowledge, 
 ihat the cause of Christ is one, and a com- 
 mon cause, to them all ; and that tlieir prin- 
 cipal differences are concerning those things 
 which accompany the worship of God, rather 
 than about the worship itself, as to its spirit- 
 ual purpose and sajictifying effect. Agreed 
 [n the doctrines of faith, though differing in 
 'he manner, in \v]ii( h l!icv cliuse to exlul"ui: 
 
•^ippendlv, 11 1 
 
 that faith, bj the outward acts of devotion t 
 let them in this, you candidly say, still dif- 
 fer ; only, however, let them be agreed to 
 differ, with that charity which envieth not, 
 which hopeth all things, and endureth all 
 things, for the edification of the body of 
 Christ. In this, I am confident, that I ex- 
 press the desii'es of your heart ; and I am 
 not less so, that it was the devout desire of 
 Calvin, by hi« labours and his writings, to 
 cherish among all the Churches union in 
 faith, and fellowship in doctrines. To pro- 
 mote this was his professed object, in pub- 
 lishing his Catechism ; in which he has pru- 
 dently avoided all discussion, about rites and 
 ceremonies, that might give offence to the 
 Churches differing, in their external order, 
 from his own. * 
 
 It was with pleasure, that I learned from 
 you that, in your opinion, the life of Calvin, 
 recently faiblished, would have an influence 
 in bringing moi-e extensively, into public 
 view, his true character and opinions ; and 
 in checking the torrent of abuse^ which, by 
 the ignorant and the prejudiced, was so pro- 
 fusely heaped upon both. Your wish, after 
 the perusal of that work, to have something 
 given to the public, which should definitely 
 express his religious opinions, was among 
 the motives, which influenced me to enter 
 upon the difficult task of translating his Cat- 
 echism. This work will, most unquestiona- 
 blv^ afford, in a concise and summary way. 
 
1 12 Jlppe7idix. 
 
 file best exposition o f that jReformer's doctrin-* 
 al system. And it will perliapsbe useful to 
 many ; and possibly to some of those, who 
 have, unwarrantably, indulged a most im- 
 passioned zeal against the man, who united 
 with great talents and profound learning, 
 more modesty and majesty of character, than 
 has been imparted, by the Author of all gifts, 
 to almost any one, of any age. This liostil- 
 ity, against his name and his writings, while 
 it has operated as to them, like the wind 
 against the thrifty o?ik, to strike its roots 
 deeper, and throw its branches wider, is now 
 apparently dying away, and a temper of re- 
 spect for his name and his system is return- 
 ing, as in the days of the reformation. 
 
 To review the doctrines of that period, 
 ^vlien the holy scriptures were studied by 
 men of great minds, with undivided atten- 
 tion ; when sacred literature w^as matured 
 to a degree, which has not probably since 
 been surpassed ; may be conducive to the 
 purpose of drawing the line of distinction, 
 not between a Church of this name or that, 
 but between those who have a love for re- 
 ligion, and those who have none. And be 
 assured. Sir, that my object in giving the fol- 
 lowing details of the Catechisms of the Eng- 
 lish Churclc, and offering proofs of resem- 
 blance between Dr. Nowell's and Calvin's, 
 is not to maintain the offensive position, 
 that the Episcopal Articles of Faith are 
 grounded on tlic opiniqns of Calvin ; but to 
 
Appendix, 113 
 
 pursue a conciliating course, by showing that 
 the Reformers, who composed those Articles 
 in the reign of Edward VI., and those who 
 revised them under Elizabeth, were in agree- 
 ment, on all the essential doctrines, with the 
 system of Calvin and the word of God. 
 
 Having completed ihe translation of Cal- 
 vin's Catechism, and casually opening the 
 52d vol. of the Christian Observer, a work 
 which you so highly appreciate, the extracts 
 given of Nowelrs Catechism, in that volume, 
 arrested my attention, as bearing a singular 
 resemblance to some questions and answers, 
 which I had translated in Calvin's. This 
 resemblance appeared more and more dis- 
 tinct, as I rapidly traced through those ex- 
 tracts. Observing a very strong verbal 
 agreement, especially in tliose parts in w^hich 
 the questions and answers were given en- 
 tire, I became desirous of obtaining a copy 
 of No well's in the original latin, and also 
 Norton's translation, mentioned by Wood 
 in his Athence Oxonienses. By professor 
 Kingsley, with wliose talents and literary 
 acquirements I hope the public will be bet- 
 ter acquainted at some future day, I ^vas in- 
 formed that both were named in the .cat- 
 alogue of the libraiy of Harvard College. 
 And by the civility of president Kirtland, 
 I was favoured with the volume which con- 
 tained the original latin of Dr. Nowell, with 
 Thomas Norton's translation, printed page 
 for page in J 571. Upon a minute examina- 
 K 2 
 
114 Jijjpendiiv, 
 
 iioii, I could not but notice the address, us it 
 appeared to me, with which the thoughts and 
 expressions were transcribed from Calvin's 
 Catechism, into this, without any express 
 avowal of the source from which they were 
 so copiously derived. 
 
 1. I observed that the order of the general 
 heads of instruction was clmnged. In ^Cal- 
 
 Law. S. Of Prayer. 4. Of the V/ord. 5. 
 Of the vSacraments. In NowelPs the order 
 is, 1. An Introduction about the Word. 
 2. Of the Law. 3. Of Faith. 4. Of Prayer. 
 5. Of the Sacraments. 
 
 2. The order of the question is varied. 
 
 3. The sentences are often transposed. 
 And while the thoughts are the same, the 
 words in the latin are difterent : For exam- 
 ple, Calvin says, under the t/Vmf/i Command- 
 merit ^ " JVam quod agere coram hominibiis 
 malum est, malum est coram Deo etiam velle,^^ 
 Nowel, under the Eighth Cnmmandment, 
 says, ^' JVam quod agere hominibus iniquum 
 est^ id etiam velle coram Deo malum esL" — 
 This is a specimen of numerous instances of 
 words transposed and changed, and of sen- 
 tences transferred, without any apparent 
 reason, arising either from the improvement 
 of the latin, or the sentiment of Calvin. 
 
 4. Nowel is entirely silent as to the or- 
 ders of the Priesthood, and the ceremonies 
 of the Church, excepting some very modest 
 things about what, he says, their Church call 
 
Jppendix. 115, 
 
 Conjirmation^ and the abuses of it by the 
 Papists ; and even in this, he appears to have 
 very closely followed Calvin in his Insti- 
 tutes on that subject ; as he has also on the 
 doctrine of original sin. On the doctrines 
 of predestination^ election^ and reprobation^ 
 he has at least equalled any thing advanced 
 in Calvin's Catechism. And in another in- 
 stance he has surpassed every thing said, or 
 left to be inferred in that work, when he 
 states, that we should have a willingness to 
 lose our life^ and finally our very soul for 
 Christ^s sake*. 
 
 Such was the general result of the com- 
 parison of the two Catechisms. But before 
 I produce the proofs of the resemblance of 
 NowelPs to Calvin- s, I will give a concise 
 account of the three Catechisms of the Eng- 
 lish Church, the only ones 1 believe that 
 have ever been sanctioned in Convocations 
 of the Bishops and Clergy. 
 
 1. The Catechism of Edward VI. 
 
 The reformation commenced in the Eng- 
 .lish Church, in 1547, and Cranmcr set forth 
 the Homilies^ 12 in number. In 1548, the 
 Liturgy was compiled, by the care of Arch 
 bishop Cranmer, Somerset, Ridley, and Pe- 
 ter Martyr, and passed the house of Lords 
 Jan. 15th 1549. 'Y\\\^ first Liturgy Qowi^m- 
 ed no Catechism of doctrinal instruction. 
 In 1548, Calvin, in his letter to Somerset, 
 
 * Vitam denique animamqiie ipsam amittamns, po- 
 Hue quam Christvm, nostrumque In ilium amorcm 
 atque officium deferamus^iclwQf^X. 205, NoH, fJat, 
 
116 Jippendbc. 
 
 the Protector, recommends, That a sinmna- 
 vif of doctrines and a Catechism for the use 
 of children be published. '' It becomes you," 
 he says, " to be fully persuaded, that the 
 Church of God, cannot be built up without a 
 Catechism J^'^ The Protector himself trans- 
 lated this letter from the original French, 
 and it was published in 1550.* The same 
 year, the Articles of Faith were " set about," 
 and completed in 1552. " As for the Cat- 
 echism," Dr. Burnet says, " it was printed 
 with a preface in the king's name, bearing 
 date the 24th of May, 1553, about seven 
 weeks before his death : In which he sets 
 forth that it was drawn by a pious and learn- 
 ed man, supposed to be Bishop Poynet, and 
 was given to be revised by some Bishops and 
 learned men."t Rector Strype, in his An- 
 nals, vol. 2. p. 368, is quite confident that 
 / king Edward's Catechism was written by 
 i Alexander No well. But his proof is not of 
 I much weight; as it is more probable that 
 ^ Now ell followed Poynet in compiling his, 
 in 156l.| And this will better account for 
 
 * See life of Calvin p. 336, and 333, where Calvin 
 gives his approbation to the Homilies, the Apostles' 
 Creed, Lord's Prayer, and Ten Commandments, as 
 set forth by Cranmer, and published by Somerset, 
 1547. Burnet vol. 2. p. 25.-- And Wood's Athen. 
 Oxon. vol. 1. fol. p. 72. A copy of the Protector's 
 translation is in Harvard library, first Ed. 1550. 
 
 t Hist. Reform, vol. 3. p 214- fol. 
 
 i Kin^ Edward's Catechism appears to hq pub- 
 lished at larg-e in the first vol. of the Christinn Ob- 
 server. 
 
^ Appendix. 117 
 
 the " verbatim," resemblance between some 
 of the questions and answers, in those two 
 works. 
 
 2. The catechism commonly called Dr. J 
 NowelPs. 
 
 In Strjpe's life of Archbishop Parker, fol. 
 p. 301, we have an account of NowelPs cat- 
 echism. It was proposed, 1561, to be in 
 Latin for the use of schools, that youth might 
 be instructed in sound principles of religion, 
 especially those of the gentry, and such 
 as were designed for divinity. In 1562, 
 Nowell laid one, before the Synod, of 
 which he was prolocutor. In the Upper 
 House, it was committed to four Bishops,* 
 and after being corrected by them, it passed 
 the review of both Houses^ and had their full 
 approbation.^ Nowell then sent the Cate- 
 chism to secretary Cecily who returned it 
 after about a year, with certain notes of 
 some learned men upon it, which Nowell 
 adopted. " So carefullip^ says the rector of 
 Leyton, " and exactly ivas it reviewed and 
 corrected,^ to make it a standing summary, 
 
 OF THE DOCTRINES OF THIS CHURCH." As 
 
 Cecil, to whom it was first dedicated, did 
 not direct its publication, it rested in Now- 
 
 *Dr. Heylin says that Bishops Je^vel, Bentham, 
 Alley y and Davis, werc the four wlio reviewed Now- 
 ell's Catechism, February 25, 1562. Hist. Reform, 
 p. 332. 
 
 f See Bui'net, vol. 3. p. 303. And Archbishop 
 Wake's state of the church, fol. p. 602, 
 
118 Jlijpendloa. 
 
 ^ll's hands, five or six yearSj till Archbishop 
 Parker obtained the secretary's consent that 
 it might be published, and if he pleased it 
 might be dedicated to the Bishops. Accord- 
 ingly, " It was printed by Reynold Wolf, 
 the 16th of the Calends of July (that is the 
 16th of June) 1570, and was dedicated un- 
 to the Bishops because it was ofFei ed them 
 seven years before in Convocation^ and allow- 
 ed by them alt^ as above said.^^ 
 
 " This Catechism," adds the diligent and 
 impartial Strype, " was printed again in the 
 year 1572, and in greek and latin 157S, and 
 so from time to time had many impressions, 
 and was used a long time in all schools, even 
 to our days," (that is, of Charles II.) " and 
 pity it is, it is now so disused'^^ 
 
 3. The Shorter Catechism. 
 
 On the same page, viz. 301, Strype says, 
 *' There wanted now nothing, but a shorter 
 Catechism, for the use of the younger sort 
 of scholars : which the Dean, (Nowell,) in 
 his epistle to the Bishops^ promised to draw 
 up, contracting this larger one. And thus 
 the Church was furnished, by the Archbish- 
 op's furtherance and care, with this good 
 and useful work." 
 
 The following are the words to which 
 Strype alludes, in Nowell's dedicatory epis- 
 tle to the Bishops in his larger Catechism : 
 *^ Sed et ipsis brevitatis amatoribus statui 
 inorem gerere, eundemque hunc Catechis- 
 mum edere exiguo libello, quam potest fieri 
 
Jppendiic. IW 
 
 brevissime, ita arctatutn, ut arctius fere as- 
 tringi non poterit; in quo magna parvis, 
 ionga brevibuSj lata angustis, multa paucis^ 
 pennutata reperieut ; ut quibus bic liber, ut 
 productione longior, non placebit, libeling 
 ille, ut contractione brevior, non displiceat." 
 For tbe benefit of tliose who are not versed 
 in the latin language, I will give this some- 
 what quaint sentence, in Englisli. '• I have 
 determined to humour the lovers of brevity, 
 and to give the same Catechism in a small 
 book, contracted with the utmost possible 
 conciseness ; in uhich thej will find great 
 things exchanged for small, long for snort, 
 wide for narrow, and many for few ; so that 
 those who are not pleased with this book on 
 account of its length, may not be displeased 
 with that on account of its shortness." 
 
 Wood, in his Athen•^e Oxonienses, art. 
 A. Nowell. vol. 1. p. 272. fol. names both 
 Nowell's Catechisms : "1. Catechismussive 
 prima institution disciplinaque pietatis Chris- 
 tiancc^ Latine eapiicata. Loncf. 1570. quarto- 
 translated into English by Thomas JVovtoriM 
 Loud. 1571." ^^2. Catechismus pavvis pu- 
 eris primum qui ediscatur pvoponendus in 
 Scholis. Lond. 1574 octavo." This is the 
 short Catechism of the prayer book contract- 
 ed from No well's first or larger one. 
 
 The Epistle or dedication to the Arch- 
 bishops, Parker and Grindal, in the latiu 
 copy of Dean No well's large Catechism, 
 contains some things worthy of notice 5 and 
 
120 Appendix* i 
 
 from it, the following sentences are selected 
 and translated. 
 
 « In this Catechism, I have also given dil- 
 igence and cale, that the sound integrity of 
 the latin language should, as much as possi^ ' 
 hie, be every where preserved: That our 
 youth, with one and the same labour, might 
 fee able to learn piety and latinity together. 
 For which purpose, 1 have transplanted and 
 inserted in this Catechism, the most select 
 ornaments, of words and sentences, gather- 
 ed from every quarter, chiefly from the gar- 
 dens of Cicero^ majcirtie ecc Ciceronis hor^ 
 tidis^ distinguishing and illuminating the dis- 
 course with them, as with certain stars." 
 
 I am, I confess, Sir, somewhat at a loss for 
 a reason, why the heathen orator is thus dis- 
 tinguished, in the preface to a Christian 
 Catechism ; and the more so, as the French' 
 Reformer^ from whose pure and classick lat- 
 in, Dr. Nowell has borrowed so much, verba- 
 tim, is passed entirely without notice. — 
 '• But since, in almost all Catechisms," con- 
 tinues the Dean, " those heads of the Chris- 
 tian religion are explained, which are con- 
 tained in the Creed of the Apostles, the 
 Decalogue, and the Lord's prayer, there is 
 not in them, nor can there be, any great 
 variety in the method of handling them. — | 
 To institute therefore another order, which < 
 is not already occupied by some other, is 
 riot possible for any one, unless he would 
 invert all order. These things I \udo(i] 
 
Appmduw 121 
 
 proper to relate in this place, that 1 might 
 not he considered wanting to those, who 
 might complain that I ha^ delivered, in this 
 Catecliism, the savie things^ and also many 
 things in the same order, in which they have 
 been before written at lar^e by some ot/iers.^^ 
 This acknowledgement of Dr, No well, so 
 far as it goes, is well ; but it may be asked, 
 did not the usage of authors require him, to 
 name the writers, or credit the works from 
 which he so freely transcribed ? Theodore 
 Beza, in a similar case, and about the same 
 jperiod, was very explicit. In his epistle to 
 his aged instructor, Melchior JVolmar, pre- 
 fixed to his elaborate confes- ion of Faith, 
 with scripture proofs, he candidly acknowl- 
 edged his obligation to Calvin. '' These 
 things," he says, " I confess have been well 
 illustrated by others in this age, and princi- 
 pally, (I speak as the fact is, although the 
 envious should carp,) by the great Jo hi* 
 Calvin, who has most accurately handled 
 all these matters, very copiously in his In- 
 sTiTUTELs, and more briefly in his Catechism 
 of the Church, /rom which books also I con* 
 fess, I have taken these things,* It will be 
 readily conceded, that Dr. Nowell was not 
 personally reponsible, for any thing advan- 
 ced or omitted in this Catechism, as it be- 
 came the work of the Convocation, by their 
 correction and adoption of it 5 and as it was 
 
 * Beza'«. Theolo^. Tract 1560. 
 L 
 
125J Appe^xdix;. 
 
 also sanctioned by tlie Queen's injunctions^ 
 it was enforced as the public Catechism of 
 the Church. 
 
 The omission of the Convocation, or of the 
 Bishops, to mention Calvin, by name, as a 
 writer from whom they had taken many 
 things^ of itself was doubtless at tliat time a 
 matter of little moment; and must have 
 been so considered by Calvin and his friends* 
 And the enquiry into the reasons of it, at 
 this time, becomes expedient, merely from 
 the circumstance, that numerous writers^ 
 and among them some of the dignitaries of 
 the Church, liave laboured to prove that the 
 English Reformers were hostile toward* 
 Calvin ; and that their confession of Faith^ 
 and the Catechism in question, were oppos- 
 ed to his theological works and opinions. 
 
 That no such opposition existed, but that 
 an entire harmony prevailed between those 
 venerable Reformers, and that pre-eminent 
 minister of Christ, is beyond question evin- 
 ced from the Catechism itself, which run* 
 parallel, with his, and scarcely varies front 
 it, except in a more diftusive illustration of 
 the doctrinal points. It is an incontrovert* 
 ible fact, that at that very time, and for 
 about fifty years after, to the Arch-prelacy^ 
 of fVilliam Laud, the Institutes of Calvin; 
 were publicly read and studied in both Uni" 
 versities^ by every student in divinity. And 
 the Pope, in his Bull, excommunicating and 
 deposing the Queen, in 1^<^0- nllofrpq ao;ain«5t 
 
her this offensive charge, " that she received 
 herself and enjoined upon her subjects, the 
 impious sacraments and Institutes according 
 to Calvin." Every historical fact, that has 
 fallen under mj observation, enforces upon 
 my mind the conviction, that the doctrinal 
 system of Calvin, in 1562, and in 1570, was 
 cordially received by the Bishops of the Eng- 
 lish Church. In proof of this, not to rest on 
 the circumstance, that Archbishop Parker 
 presented to the Univei-sity of Cambridge, 
 the Institutes^ Commentaries^ and other writ- 
 ings of Calvin^ I may adduce the following 
 paragraph of the xvii. Article of Faith, as 
 being very closely copied from Calvin's In- 
 stitutes : " Furthermore, we must receive 
 God's promises in such wise, as they be gen- 
 erally set forth to us in holy scripture ; 
 and in our doings, that will of God is to be 
 followed, which we have expressly declared 
 unto us in the word of God."* — For this fact 
 and the references, I am indebted to the 
 Christian Observer, from which very candid 
 and evangelical work, I beg leave to give the 
 following statement if That Dr. Randolph, 
 Bishop of Oxford, a few years before re -pub- 
 lished, " The whole of king Edward's Cate- 
 chism, the declaration of doctrines in Jew- 
 ell's apology, and the Catechism commonly 
 called Dr. Nowell's, in a collection of tracts 
 
 * Cal. Instit. Lib. 3 chap. 24. §. 5. et Lib. 1. chap. 
 ^7. §. 5., and Christian Observer, vol. 3. p. 433. 
 t Cbristbn Obser. Vol. 1. p. 9, 10. for 1802. 
 
for the use of students in divinity/' The 
 learned editors of the Observer then say. 
 That they shall re-publish these " three 
 'rvorks^ which will most clearly define ruE 
 
 SENSE OF fHE ChURCH^ IN ALL MAT'T'ERS 
 
 NECESSAur to Salva'Tion ; and by which 
 sense we wish our own sentiments to he in- 
 ferred,^^ 
 
 It will, I apprehend, Sir, be conceded, 
 without the least restriction, that Bishop 
 Jewell was the most learned and influential 
 divine among the dignitaries of his day; 
 and that his writings were the standard of 
 orthodoxy in the English Church. He was 
 the scholar and companion of Peter Martyr. 
 In his exile he drank long and deep, at the 
 theological fountains of Switzerland, Germa- 
 ny, and Geneva 5 and Lawrence Humphrey, 
 in his life of this great man, states as an in- 
 stance, of his uncommon powers of memory, 
 " That he knew Calvin^s Institutes as well as 
 he knew his own fingers ; quas, tanquam 
 digitos suos probe noverat;"* and, that he 
 very much recommended that work to his 
 friends. Bishop Jewell himself gives the 
 most decided testimony of his very high es- 
 timation of Calvin, in his defence of his 
 Apology, against the papist Harding^ who 
 called him a disciple of Calvin. Jewell does 
 not deny the charge, but says, " Touching 
 Mr. Calvin, it is great wrong untruly to 
 ! eport so great a father^ and so worthy an 
 
 * Vita JewelUp. 336. Ed. 1573. 
 
Appendix. 125 
 
 armameiit of the Church of God, If you 
 had ever known the order of the Church of 
 Geneva^ and had seen four thousand people 
 or more receiving the holy mysteries to- 
 getfier at one communion^ ye would not, 
 without your great shame and want of mod- 
 esty, thus untruly have published to tlie 
 world, that by Mr. Calvin's doctrine the 
 sacraments of Christ are superfluous.''* 
 
 To bring the evidence on this part of the 
 subject io a close, I will quote from Hum- 
 phrey's life of Jewell, what I consider as 
 conclusive testimony, to prove the agreement 
 on the essential doctrines of the Gospel 
 among all the reformed and protestant 
 Churches. For the sake of brevity, I will 
 omit the latin and give it in a translation. — 
 " In 1562, w as pufilislied the •Apology of the 
 English Churchy which was approved by the 
 consent and authority of the (Jueen, publish- 
 ed by the counsel of all the Bishops and oth- 
 er clergy, as it was also composed and writ- 
 ten by the author, as the public confession of 
 the Catholick and Christian Faith of the 
 English Church^ in which is taught our 
 agreement, with the German, Helvetick, 
 French,! Scotch, Geneve se and other 
 pure Churches."! 
 
 * Jewelli's defence of Ms apology published 1564, 
 e Christian Observer, vol. 3. p. 629. 
 j Calvin drew up the confession of the Fre^iok 
 Churches — Vide Harm. Confess- Catal. Confess. 
 
 ;; Vila Je^vclli, p. 177. 
 
 L 9. 
 
126 Appendix.. 
 
 Now, Sir, that which consummates this ar- 
 gument, is the fact, that JewelPs Jipolo^y^ the 
 Thirty nine Jirticles^ and JK'hweWs Catechism^ 
 were all passed and sanctioned by the same 
 venerable Convocation, in 1562. They were 
 all designed alike to support one cause, and to 
 establish and perpetuate the same doctrines ; 
 and of course they must be in agreement 
 among themselves. Bishop JeweWs JlpoU 
 ogy* was designed as the defensive armour 
 of the Church, against the calumnies of the 
 Papists ; the Jlrticles^ to preserve her internal 
 union in doctrines and worship 5 and the 
 Catechisiriy to imbue the minds of youths, 
 with pure principles, which was by no means 
 tlie least important concern of the Reform- 
 ers. If, therefore, Dr. NowelFs Catechism 
 rees in word and doctrine with Calvin's, 
 , " the very same things^ and also many 
 things in the same order^^ are taught in this, 
 
 * In Jewell's Apology, if my memorandum is cor- 
 rect, is the following- sentence : " Those very per- 
 sons, whom they (the Papists) contumaciously re- 
 proach by tlie appellation of Lutheran and Zuing- 
 lianSf are Christians ' and friends to each other, and 
 brethren, and do not disagree in the principles and 
 fundamentals of our religion, neither concerning 
 God, nor Christ, nor th?^ Holy Ghost, nor concern- 
 ing the method of justification, nor concerning eter- 
 nal life, but only about a single point of no great mo- 
 ment." Strype,- in his life of Grindal, quotes, at p. 
 112, Beza's letter, which states that in 1565, the 
 Churches of France and Geneva, together with all 
 those oi Helvetia, subscribed the same confession 
 of Faith. 
 
Jj)peiuliji\ 127 
 
 as were before taught at large by him, it will 
 follow, as a legitimate conclusion, from 
 this agreement, that the Convocation did not 
 omit to name Calvin in the preface, through 
 prejudice against the man, or hostility to his 
 system of opinions. 
 
 Without entering into much detail, I 
 will offer a reason, which, in my opinion, 
 is more consistent with the state and temper 
 of those times. It is well known that the 
 disputes, in the reign of Elizabeth, on relig- 
 ious subjects, were limited, as to the Reform- 
 ers, almost exclusively to the rites and cere- 
 monies of the Church. In these disputes, 
 policy and principle, doubtless, had their 
 proportionate share of influence. Although 
 the Queen was at heart a Protestant, she, 
 still, evidently retained strong impressions 
 in favour of the old rites and popisn parade 
 of her father ; and it is probable, that the 
 supreme object of her concern, in her liigh 
 minded political course, was the heirship of 
 her crown, and the security of her person. 
 *' She was crowned," says Dr. Hcylin, " ac- 
 cording to the order ot the Eoman Pontifi- 
 cal ; which had much in it of the ceremonies 
 and superstitions of that Church."* On the 
 friends of the reformation she conferred offi- 
 ces and personal favours, and animated their 
 hopes of her patronage. To allay the jeal- 
 ousies of the Papists, the persons who were 
 
 * Dr. Heylin's Hist. Reform, p. 278. See also 
 Burnet's Hist, of his own times, vol. 4. p. 413. 
 
12S Appendix. 
 
 appointed to revise the Liturgy, " took much 
 care for expunging all such passages in it 
 as might give any scandal or offence to tlie 
 popish party." So that the prayer, inserted 
 in the Liturgy by Henry VIIL, and retained 
 by Edward vL, " To be delivered from the 
 tyranny and all the detestable enormitips of 
 the Bishop of Rome^'^^ vv^as expunged. They 
 altered the wm of benediction in delivering 
 the sacrament, so as not to be thought to 
 exclude the idea of the real presence^ and 
 expunged a whole rubrick, explaining the 
 purpose of kneeling at the sacrament, as not 
 giving any adoration to the bread and wine 
 as the real body and blood of Christ. And 
 that Historian^ who, on some subjects, is as 
 anxious to tell the whole truth, as he is on 
 others to miscolour or suppress it, adds, 
 ^^ Jlnd to come up closer^ to those of the 
 Church of Rome^ it was ordered, by tliu 
 ^ueen^s injunctions^ that the sacramental • 
 bread should be made round, in fashion of 
 the wafers, used in the time of Queen Marv, 
 She also ordered, that the Lord's table 
 should be placed where the altar stood, that 
 the accustomed reverence should be made 
 at the name of Jesus, music retained in the 
 Church, and all the old festivals observed 
 with their several eves. By which compli- 
 ances, the book was made so passable 
 amongst the Papists, that for ten years the>^ 
 generally repaired to the parish * ChurcJ' 
 without doubt or scruple.*'^ 
 
Appendix. 129 
 
 Although the Pope had denied the right 
 of succession to Elizabeth, and rigorously re- 
 jected the proposal to legitimate ner birth as 
 the daughter of Anne Bolejn, yet it appears 
 that the Papists generally frequented the 
 Churches, until Pius V. excommunicated 
 and deposed her, in 1569. The state of 
 things at this time was very alarming to the 
 protcstant cause. A combination was form- 
 ed by the Romish influence, to place Mary, 
 <]|ueen of Scots, on the throne of England. 
 Books were written to support her title, and 
 insurrections made to secure its possession. 
 Amidst these agitations, secretary Cecil 
 consented, at the Archbishop's request, to 
 the publication of the Catechism, which 
 probably had been permitted to rest, out 
 if respect to the Papists, who were a large 
 bod;^ in the kingdom. While Elizabeth thus 
 gratified the Reformers, she was no less 
 anxious to conciliate the Papists in her owuy 
 dominion. And from this consideration it 
 was doubtless judged expedient, not to men- 
 tion expressly the name or the Catechism of 
 Calvin, in the preface to NowelPs.* For of 
 
 * Humphrey, in his life of Jewell, Ed. 1573 at p. 
 ^66y when noticing* the happy deaths of the Reform- 
 ers, enquires " What shall I say of the happy 
 death of Calvin of Geneva, lohom the Papists daily 
 eo impudently attack itnth their reproaches ? When 
 afflicted with disease, did he not preach Jesus 
 Christ, with an elevated soul ? And docs he not 
 Still preach him as from the tomb ? Do not his 
 f)ooks still speak ?^' 
 
150 Appendix. 
 
 all men, he was the most hated and repreach- 
 ed by the Papists, as the man, who, by his 
 talents, learning, and labours, had done more, 
 than almost all others, to forward and es* 
 tablish the reformation, and to destroy, " the 
 tyranny and detestable enormities of the 
 tlmrch of Rome.^^ 
 *' Magna est Veritas et prevalety 
 I will now. Sir, proceed to extract from 
 Dr. No well's Catechism some questions and 
 answers as a specimen, of what might he 
 done most extensively, to show the resem- 
 blance between this and Calvin's. 
 
 I shall use Norton's translation, made iri 
 1571. And in the selection, I shall prefer 
 doctrinal questions, although others might 
 show the verbal resemblance in a more im- 
 pressive manner. I shall also follow the 
 order of Nowell, and refer to the questions 
 as they are numbered in the foregoing trans- 
 lation. 
 
 Selection of Questions and Answers^ Sfc, 
 
 FROM irOWElL*S iNTEODUCTIOJf. 
 
 I. OF THE WORD. 
 
 14 Master. SHALL we then have sul- 
 ficieotly discharged our duties, if we so en- 
 deavour ourselves, that we hear and under- 
 stand the word of God ? 
 
Appendix:* 151 
 
 Scholar. No, for we must not only hear 
 and understancl the word of God, but also 
 with stedfast assent of mind embrace it, as 
 the truth of God descended from heaven, 
 and heartily love it, yield ourselves to it, 
 desirous and apt to learn, and to frame our 
 minds to obey it, that being once planted in 
 our hearts, it may take deep root therein^ 
 and bring forth the fruits of a godly life, or- 
 dered according to the rule thereof, that sO 
 it may turn to our salvation, as it is ordain- 
 ed. It is therefore certain that we must, 
 with all our travail, endeavour, that in read- 
 ing it, in studying upon it, and in hearing lU 
 both privately and publickly, we may profit* 
 —In Calvin Quest. 302—304. 
 
 II. OF THE LAW. 
 
 28 M. But whereas he speaketh of Isra- 
 el by name, and maketh expressly mention 
 of breaking the yoke of the bondage of 
 Egypt; doth not this belong only to the 
 people of Israel ? 
 
 S. God indeed rescued the Israelites, 
 by his servant Moses, from hodihj bondage^ 
 but he hath delivered all them tliat he his^ 
 liy his Son Jesus Christ, from the spiritual 
 thraldom of sin, and the tyranny of the 
 xlevil, wherein else they had Iain pressed 
 and oppressed. This kind of deliverance 
 pertaineth indifferently to all men, which 
 put thol.r trust in God their deliverer, aad 
 
132 ^dlppmdia^. 
 
 do to flicir power obey his laws. Wliich 
 if they do not, he doth by this rehearsal of 
 his most great benefit, pronounce that they 
 shall be guilty of most great unthankfulness. 
 •--Cal. Q. 138, 139. 
 
 40 M. What manner of worshipping h 
 that which is^here condemned? 
 
 8. When we intendii^ to pray do turn 
 ourselves to portraitures or images; when 
 we do fall dawn and kneel before them, with 
 uncovering our heads, or with other signs 
 shewing any honour unta them, as if God 
 were represented unto us by them. Briefly 
 we are in this law forbidden that we neither 
 seek nor worship God in images, or which 
 is all one, that we worship not the images^ 
 themselves in honour of God, nor in a»iy 
 wise by idolatry or superstition, abuse then^ 
 with injury to his Majesty. Otherwise the 
 lawful use of making portraitures and of 
 painting is not forbidden. — Cal. Q, 147, 148. 
 
 46 M. But how doth this agi-ee with the 
 righteousness of God, that any one should be 
 punished for another's offence ? 
 
 S. The very state of mankind doth suffi- 
 ciently assoyle this question. For by nature 
 we are all sitbject to damnation^ in which 
 state if God do leave us^ we have no cause to 
 complain of him. And as toward the godly^^ 
 he slieweth his love and mercy, in defending 
 and cherishing their posterity, with giving 
 them their preservation, w^hich he oweth 
 ^hem not, so toward the un^jjodlv he execu- 
 
Jippendix, 15S 
 
 teth \\\% vengeance in withholding that his 
 goodness from their children, and jtt in the 
 mean time he doth tJtem no wron^j in that 
 he ^veth them not the grace which he oweth 
 them not, but as he found them so he leavetli 
 them to their own disposition and nature.-— 
 Cal. Q. 154. 
 
 49 M. But it appeareth that this is hot 
 continually certain, but godly parents beget 
 ungodlv children &c. 
 
 §. Irhis indeed cannot be denied : for as 
 God, when he willy sheweth himself merciful 
 to the children of the wicked ; so he is by 
 no such necessity bounden to the children 
 of the godly, but that he is at liberty to re- 
 ject such of them as he will. But therein 
 he always useth such moderation, that the 
 truth of his promise ever remaineth stedfast. 
 — Cal,, Q. 157. ^ . 
 
 55 M. Is there any lawful using of the 
 name of God in swearing ? 
 
 S. Yea, forsooth. When an oath is taken 
 for a just cause ; either to affirm a truth, 
 specially if the magistrate require or com- 
 mand it ; or for any other matter of great 
 importance, wherein we are either to main- 
 tain inviolate the honour of God, or to pre- 
 serve mutual agreement and charity among 
 men.—.Cal. Q» 161. 
 
 63 M. Sayest thou then that we must 
 every seventh day abstain from all labour ? 
 
 S. This commandment hath a double con - 
 sideration. For in so much as it containetU 
 M 
 
134 Apimidixi 
 
 a ceremony ami requireth only outward rest, 
 it bclonj^eu peculiarly to the Jews, and hath 
 not the force of a continuing and eternal law. 
 But now by the coining of Christ, as the 
 other shadows of Jewish ceremonies are ab- 
 rogate, so is this law also, in this behalf 
 abridged.— Cal. Q. 168, 169. 
 
 64 Mi What then besides the ceremony 
 IS there remaining whereunto we are still 
 perpetually bound .^ 
 
 S. This law was ordained for three 
 causes : First, to establish and maintain 
 ecclesiastical discipline and a certain order 
 of the Christian's common weal. Second, 
 to provide for the state of servants, that it 
 be made tolerable. Thirdly, to express a 
 certain form and figure of the spiritual i*est» 
 — Cal. Q* 170, 171. 
 
 88 M. Thinkest thou there is any more 
 to be said of this commandment ? 
 
 S. Yea, forsooth. For not only outward 
 thefts and frauds are forbidden, and we are 
 commanded to use bargaining without guiles 
 and deceits, and to do all things else with- 
 out subtle undermining, but also we are 
 charged to be altogether ' so minded, that 
 though we were sure to escape unpunished 
 and unespied ; yet we should of ourselves 
 forbear trom wrong. For that which is 
 wrono^ hefore men to do, is eiil before Goil 
 ^o have will to do. Therefore, all counsels 
 and devices, and especially the very desire 
 to make our gain of ©there's los?, is forbidden 
 
Appendix, 135 
 
 by this law. Finally, we are by this law com- 
 i-nanded to endeavour all the ways we may 
 that every man may most speedily come to 
 his own, and safely keep that which he pos- 
 sesseth.— Cal. Q. 205, 206, 207, and 211. 
 
 108 M. Dost thou then think them to be 
 justified that do in all things obey the law of 
 God? 
 
 S. Yea, surely ; if any wwe able to per^ 
 lorm it, they should be justified by the law, 
 but we are all of such weakness, that no man 
 in all points fulfilleth his duty. For though 
 we put the case, that there be one found 
 that performeth the law in some point, yet 
 shall he not thereby be justified before God; 
 for he pronouncetn them all to be accursed 
 and abominable that do not fulfil all things 
 that are contained in the law. — Cal. Q. 224, 
 226. 
 
 110 M. Why then did God make such 
 SL law as requireth a perfection above our 
 ability ? 
 
 S. In making the law, Gpd respected 
 not so much what we were able to perform, 
 which by our own fault are very weak, as 
 what was meet for his own righteousness. — 
 Moreover the law requireth nothing of us, 
 but that which we are bound to perform. 
 But since we are far from due obeying the 
 law, men can have no sufficient or lawful 
 excuse to defend themselves before God ; 
 sind so the law accuseth all men for guilty, 
 'j-ea and co^demneth them before the judg- 
 
1J6 Jippendix, 
 
 inent seat of God : and that is the cause* 
 whj Paul calleth the law the ministry of 
 death and damnation* — Cal. Q. 225, 227. 
 
 111 M. Does the law set all men in this 
 most remediless estate ? 
 
 S. The unbelieving and the ungodly, the 
 law doth both set and leave in such case as I 
 have spoken, who, as they are not able to 
 fulfil the least iota of the law, so have they 
 no affiance at all in God through Christ ; but 
 among the godly the law hath other uses.— 
 Cal. Q. 226, 227. 
 
 112 M. What uses? ^ ^ 
 S. First ; the law, requiring so precise 
 
 perfectn^ss of life, doth shew to the godly, 
 as it were a mark for them to level at, and ^ 
 goal to run unto, that daily profiting, they 
 may with earnest endeavour travel towaras 
 the highest uprightness. Secondly ; where- 
 as the law requireth things far above man's 
 pov/er, and wben they find themselves too 
 weak for so great a burden, the law doth 
 raise them up to crave strength at the Lord's 
 hand. Moreover, when the law doth con- 
 tinually accuse them, it striketh their heart 
 with a wholesome sorrow, and driveth them 
 to the repentance that I spake of, and to beg 
 and obtain pardon of God through Christ, 
 and there withall restraineth them, that they 
 trust not upon their own innocency, or pre- 
 sume to be proud in the sight of God, and is 
 alway to them as a bridle to withhold them in 
 the fear of God. Finally, when belioldino- 
 
appendix, 157 
 
 by the law, as it were in a glass, .the spots 
 and uncleanness of their souls, &c. — Cal. 
 Q. 228, 229. 
 
 III. OF THE GOSPEL AND FAITH. 
 
 126 M. Since there is but one God, tell 
 me why, in the confession of the christian faith, 
 thou rehearsest three. The Father, the Son, 
 and the Holy Ghost ? 
 
 S. These be not the names of sundry 
 Gods, but of three distinct Persons in one 
 Godhead. For in one substance of God, we 
 must consider the Father, wliich of himself 
 begat the Son even from eternity, the begin- 
 ning and first author of all things : The Son 
 even trom eternity, begotten or the Father^ 
 wliich is the eternal wisdom of the Father : 
 The Holy Ghost, proceeding from them both, 
 as tlie power of God spread al)road through 
 all tilings, but yet so that, it also continually 
 abideth in itself: and yet that God is not 
 therefore divided.—Cal. Q. 19, 20, 
 
 129 M. Dost thou then make ungodly 
 men also and wicked spirits subject to the 
 power of God ? 
 
 S. Why not, for else were wc in most 
 miserable case, for that we should never be 
 out of fear, if they might have any power 
 over us, without the will of God. But God 
 as it were, by the bridle of his power, so re- 
 straineth them that they cannot once stir but 
 at his beck and sufferance. And we for o\\v 
 
138 Jippendix. 
 
 parts are upliolden with this comfort, that 
 we are so in the power of our almighty Fa- 
 ther, that not so much as one hair of ours can 
 perish, but by his will that beareth us so 
 good will.— Cal. Q. 28, 29. 
 
 133 M. Did God think it enough to have 
 once created all things, and then to cast 
 away all further care of them ^ 
 
 S. Whereas it is much more excellent to 
 maintain and preserve things created, than 
 to have otice created them, w^e must certain- 
 ly believe, that when he had so framed the 
 world, and all creatures, he from thenceforth 
 hath preserved and yet preserveth them. 
 For all things would run to ruin and fall to 
 nothing, unless by his virtue, and as it w^ere 
 by his hand, they were upholden. We also 
 assuredly believe, that the whole order of 
 nature, and changes of things, which are 
 falsely reputed the alterations of fortune, do 
 hang all upon God : That God guideth the 
 course of the heaven, upholdeth the earth, 
 tempereth the seas, and ruleth the world; 
 and that all things obey his divine power, and 
 by his divine power all things are governed : 
 That he is the author of fair weather, and of 
 tempest, of rain and of drouth, of fruitfulness 
 and of barrenness, of health and of sickness : 
 That all things that belong to the sustenta- 
 tion and preserving of our life, and which 
 are desired either for necessary use or 
 honest pleasure ; finally of all things that na- 
 ture needeth, he hath ever given and yo^^ 
 
*ippendiA\ 159 
 
 most largely giveth abundance and plenty 
 with most liberal hand, to this end verily 
 that we should use them, as becometh mind- 
 ful and kind children. — Cal. Q. 27. 
 
 142 M. But how can it seem but un- 
 righteousness, that for the parents' fault all 
 the posterity should be deprived of sove- 
 reign felicity, and burdened with extreme 
 miseries and evils ? 
 
 S. Adam was the first parent of mankind. 
 Therefore God endued him with those orna- 
 ments, to have them or lose them for him and 
 his, that is, for all mankind. So soon as he 
 was therefore spoiled of them his whole na- 
 ture was left naked, in penury, and destitute 
 of all good things. So soon as he was defil> 
 ed with that spot of sin, out of the root and 
 stock corrupted, there sprung forth corrup- 
 ted branches, that conveyed also their cor- 
 ruption into the other twigs springing out of 
 them. Thence it came, that so short, small 
 and uncertain race of life, is limited unto us. 
 Thence came the infirmity of our flesh, the 
 feebleness of our bodies, the weakness and 
 frailness of mankind. Thence came the hor* 
 rible blindness of our minds and perverse- 
 ness of our hearts. Thence came that crook- 
 edness and corruptness of all our affections 
 and desires. Thence came that seed-plot, 
 and as it were sink of all sins, with the faults 
 whereof mankind is infected and tormented', 
 of which evil, learned Christians, that have 
 
140 Jlppcndlw 
 
 sought the proper and true name, liavc calU 
 ed it Original SiN.*--Cal. Q. 57,-59. 
 
 156 M. What fruit take we of this king- 
 dom ? 
 
 S. It furnishes us with strength and spir- 
 itual armour, to vanquish the flesh, the 
 world, sin, and the devil, the outrageous and 
 deadly enemies of our souls ; it giveth us 
 blessed freedom of consciences ; hnallj, it 
 endoweth us with heavenly riches, and com- 
 forteth and strengtheneth us to live godlily 
 and holily.— Cal. Q. 42. 
 
 161 M. But since this honour is given 
 to all the godly, to be called the children of 
 God; how dost thou call Christ the only 
 Son of God .? 
 
 S. God is the natural Father of Christ 
 alone, and Christ alone is tlie natural Son of 
 God, being begotten of the substiince of the 
 Father, and being of one substance with the' 
 Father: But us hath God freely through 
 Christ made and adopted his children. — 
 Therefore we rightly acknowledge Christ, 
 
 * In Calvin's Catechism there is no particular 
 definition of Original Sin ; yet the doctrine is mteiv 
 woven in every p.trt, is often expressed, and always 
 im].died — See questions il5 — 122, et passim. But 
 the .bove answer is selected from Calvin^ g Institntes^ 
 Book 2. ch. 1. §. 5, 6, 7, 8. almost verbatim.—And 
 this appears to be the fact in many instances, where 
 Dr. Nowell enlarges upon the answers of his Cate- 
 chism. The rbove answer i^ quoted for the purpose 
 of shewing" that Jie Eng-lish Reformei-s agreed with 
 Calvin on the fundamental point of Original S^n. 
 
Appendix, 141 
 
 the only Son of God, since this honour is by 
 his own most just right due unto him : Yet 
 the name of children by right of adoptioik is 
 also freely imparted to us through Christ.*—. 
 Cal. Q. 46, 47. 
 
 181 M. Hast thou any thing more to say 
 of the death of Christ ? 
 
 S. That Christ suffered not only a com- 
 mon death in the sight of men, but also v. as 
 touched with the horrors of eternal death : 
 He fought and wrestled, as it wer« hand to 
 hand, with the whole army of hell : Before 
 the judgment-seat of Crod he put himself uv^ 
 der the heavy judgment and grievous severity 
 of God?s punishment: He was driven into 
 most hard distress : He for us suffered and 
 went through horrible fears, and most bitter 
 griefs' of mind, to satisfy God's just judg- 
 ment in all things and to appease his wrath. 
 For to sinners whose person Christ did here 
 bear, not only the sorrows and pains of pres- 
 ent death are due, but also of death to come 
 and everlasting. So when he did take upon 
 and bear both the guiltiness and just judg- 
 ment of mankind, which was undone and 
 already condemned, he was tormented with 
 so great trouble and sorrow of mind, that 
 he cried out, my god, my god, why hast 
 THOU FORSAKEN ME ! — Cal. Q. 65, 66, 6r, 
 69. See Cal. Intsitutes Book 2. ch. 16. §. 
 10, 11, 12. from which some of the above 
 sentences are literally selected. 
 
 183 M. But how could Christ, being God; 
 
14:^ JjjpendLv. 
 
 liavc so great sorrow of mind and learftil- 
 iiess ? 
 
 S. This came to pass, according to tlic 
 state of his human nature, his Godhead, in 
 the mean time, not putting forth the force of 
 Ids power. — Cal. Q. 68, 
 
 184 M, Now rehearse to me briefly — 
 those great benefits which the faithfuF re- 
 ceive of the death of Christ and his most 
 gi*ievous pain ? 
 
 S. Briefly, with the one only sacrifice of 
 his death, he satisfied for our sins before 
 God, and appeasing the wrath of l-^od made 
 lis at one with him : With his blood, as with 
 a most pure washing,_ he hath washed and 
 cleansed away all the filth and spots of our 
 souls, and defacing; ^dth everlasting forgetful- 
 Qiess the memory of our sms, that they shall no 
 'more come in the sight of Ood^ he hath 
 cancelled, made void, ancf done away the 
 hand writing whereby we were bound and 
 convicted, and also the decree by the sen- 
 tence whereof we were condemned.— Cal. 
 Q. 71, and 60. 
 
 186 M. What meaneth that which fol- 
 io weth of descending to hell ^ 
 
 S. That as Christ in his body descend- 
 ed into the bowels of the earth, so his sonl 
 severed from the body, he descended into 
 hell ; and that therewith also the virtue and 
 efficacy of his death so pierced through to the 
 dead, and to \ery hell itself, that botli the 
 ;^ouls of the unbelieving felt their most pain- 
 
ful and just (lamnatibn for infidelity; and 
 Satan himself, the Prince of hell, felt that 
 all the power of his tyranny and darkness 
 was weakened, vanquished, and fallen to 
 ruin; on the other side, the dead, whicli 
 while they lived helieved in Christ, under- 
 stood ih'dt the work of their redertiption was 
 now finished, and understood and perceived 
 ihe effect and strength thereof with most 
 sweet and assured comfort. — See Calvin's In- 
 ititutes Book 2. Ch. 16. §. 9. The following 
 sentences are given in Norton's translation. 
 «f I do indeed M^illingly confess, that Christ 
 shined to them, (that is as he said before) to 
 the souls of the Fathers that died in the time 
 of the law, by the power of his spirit j that 
 they might know, that the grace which they 
 had only tasted of by hope, was then delivered 
 to the world. — For tliat the force of ChrisVs 
 death pierced even to the dead^ ,when the 
 godly souls enjoyed the present sight of that 
 visitation, which they had carefully looked 
 for: On the other side it did more plainly 
 appear to the reprobate that they were ex- 
 cluded from all salvation."* 
 
 * upon this subject somie difference of opinion 
 lias been supposed to exist between Calvin and the 
 English Reformers. But by comparing what Cal* 
 vin has said in his Institutes and commentaries with, 
 this Catechism, the difference is more in appearance, 
 than in reality. Both agree that Christ finished on 
 tJie Cross the travail of Ids soril, which he suffered 
 
t44 Appendix. 
 
 9,19. M. Why is he (the Spirit) called 
 holy ? 
 
 S. Not oqI y f(M- his awn holiness, which 
 
 of no local descent of his soul inU> hell, as was 
 strenuously taught by the Papists. And the indefi- 
 nite words in \vhich, those who revised the Articles 
 in 1562, left the 3d on this point, discovers a dispo- 
 sition to conciliate the Papists, without sanctioning 
 their error, or giving offence to those who rejected 
 the opinion oF tiie Romish Church. Calvin discov- 
 ers the same sph'it of accommodation, by admitting 
 that clause of the Creed, and tlien givmg his own 
 exposition of it, which he considered to be full of 
 singular comfort to tlie godly. The Catechism of 
 Nowell attributes the same virtue and efficacy, in 
 almost the same words, to the death of Christ up<m 
 the invisible world, as Calvin admits ; a po-wer and 
 efficacy that pierced through to the abodes of the 
 dead, both of the godly and the reprobate. The 
 English Reformers, in revising the 42 Articles of Ed- 
 ward YIv omitted the last clause of the 3d Article, 
 which affirmed ; That, ** his hoda ^^y *^' ^^ grave 
 till his resurrectiony biit his S0M\,'^eing separate from 
 Ms body, remained with ^/*^ spirits w/«cA -iuere detain- 
 ed in prison, that is to say in hell, and there preach- 
 ed unto tliem as witnesseth that place of Peter^* — 
 Burnet's Hist. Reform, vol. 2. Coil. p. 191. If the 
 Convocation,, who rejected this clause of the 3d Ar- 
 ticle in 1562, hatl believed on this point as those did 
 who first adopted the Articles in 1552, they would 
 not have left it in these words, viz. " Jis Christ died 
 for us and -was buried, so is it to be believed, that he 
 7vent dotim into liMV Nor would this Catechism, 
 sanctioned by the same body at the same time, have 
 given that explanation about the virtue and efficacy 
 83f his death piercing through to the dead. In 1551, 
 Calvin dedicated his Commentaries on the Cathol''*-' 
 
^ et is the highest holiness, but also for that 
 ty him, the Elect of God and the members of 
 Christ are made holy. For which cause the 
 
 ■I 
 
 Epistles to king Edward. In his exposition of 1 Pet. 
 iii- 19, he rejected that which asserted this last as 
 proof of the local descent of Christ into hell. Wheth- 
 er his arguments against that exposition had any in- 
 fluence to produce tlie exclusion of that clause from 
 the od Article f or not ; one tiling is evident, that 
 in rejecting it, they prove Uiat, as to that text, they 
 Vere agreed in opinion with Calvin. And their ex- 
 position in tlie Catechism, of the descent of Christ's 
 soul into hell, discovers very well what they did be- 
 lieve on that subject. Calvin, in his commentaries 
 on Luke xxiii. 43, 46. says, that Christ, having fin- 
 ished his sufferings with his last cry on the cross, 
 commended his soul into the hands of his Father, 
 passed into the invisible receptacle of the faithful, tp 
 the Paradise, 4n which on the cross, he assured the 
 penitent, he should on that very day be with him. 
 The exposition of Bishop Burnet on this Article, or 
 clause of the Creed, asserts tliat the descent <if 
 Christ* s soul into hell, means no more than that his 
 soul separated from the body passed to the invisible 
 regions of departed spirits, among whom it contin- 
 ued till his resurrection. If the evangelical temper 
 of conciliation and love to tlie cause of Christ, which 
 prevailed between the English Reformers and Cal- 
 vin were now cherished, the shades of difference in 
 explaining this unapostolick clause of tlie Creed, 
 would excite no hostile spu-it, among those who 
 measure their faith by the confessions of tliose 
 men, since they wei*e agreed, as to tlie time, tlie de* 
 gree and the end of Christ's sufferings on the cross, 
 and his immediate entrance into the world of 
 blessed spirits. 
 
 IfowcvcT* . iftipleasant, it may be useful to noticcj 
 
 N 
 
f4(3, AppmdU'. 
 
 holy scriptures have called hiui the Spirit ul 
 sanctification. — Cal. Q. 89, — 91. 
 
 £14 M. Now remaineth the fourth part, 
 
 tlic following sentence in a posthumous sermon of 
 Bishop IIonsLKT, on 1 Pet. iii. 18, 19, 20. "The 
 interpretation, which I have given," says this learned 
 I'relute, " is the only literal interpretation, wliich the 
 words will bear, unless Ave would admit the extrava' 
 ^ant a^seHion, as to me it seems, of the venerable Cal- 
 vin that our blessed Lord actually went down to 
 TBK PLACB OF TORMENT, cnul there sustained (\\orrib\Q 
 to think or mention !) the pains of a reprobate soul in 
 pttnishnient" No reference points out the volume^ 
 page, or sentence, where this horrible assertion is made 
 by tlie 'oenerable Calvin. But while it bespeaks the 
 candoiu- of every reader for the departed Prelate, it 
 speaks in a strong admonitory voice to tlie editor, 
 who has introduced his venerable father, before the 
 public not merely uttering that as the assertion of 
 Calvin, which is horrible to think or mention !' but, 
 also, the most dictatorial, personal abuse of him, ; 
 a commentator, in his sermons on the 45th PsaLi 
 und moreover in his sermons on the Sabbatli, charg- 
 ing him with drawing a conclusion " rashly fol- 
 lowed by other considerable men," while uiiforti'- 
 nately for the Bisliop, Calvin maintains the ve- 
 opinion for which he contends ; that the sanctihc 
 tion of tlie. seventh day, is not an ind.ispensable duty 
 in the Christian Church— -tliat this was done away 
 in, Christ, and that tlie Jlrst day, is the Christian 
 Sabbath. As to the extravagant assertion of Cal- 
 vin,' Dr. HiiYLix, with ?dl his rampancy of popis' 
 bitterness, may be introduced to set Bisliop Ho/; 
 XKT right on that point. He says, " Calvin undei- 
 stands by Christ's descending into hell, that he suf- 
 fisrcd in his soul, both in the garden of Geihsemarie. 
 .and ^on thp cross^^ all tite tvrme/its of hell, even 
 
Jppendlx. 147 
 
 of the holy Catholick Chiircli, of the which I 
 would hear what thou thitikest ? 
 
 S. Before the Lord God made lieaven 
 And earth, he determined to have to himseTf 
 a most oeautiful kingdom, and most holy 
 commonweal. — This the Apostles that wrote 
 in Greek called Ecclesia^ which by inter- 
 preting the word, may fitly be called a Con- 
 gregation. They that be stedfast, stable, and 
 constant in this faith, were chosen and ap- 
 pointed and (as we term it) predestinated to 
 this so great felicity before the foundations of 
 the world were laid. Whereof they have a 
 witness within them, in their soids, the Spirit 
 
 abjection from God's presence, mid despair itselfi* 
 [Heylin's Hist. Presb. p. 347.] This last clause is 
 indeed not correct. For Calvin says, in his Institutes, 
 B. 2. ch. 16. §. 12. " That when in the sorrows of 
 death — as it were forsaken of God, yet he nothing 
 at all swerved from the trust af his goodness." See 
 Catech. Answ. 70th. This digression may be use* 
 ful, to those who indulge themselves in speaking- 
 evil of that ivhich they knoiv not, who make rash as- 
 sertions about Calvin's talents or opinions, witliout 
 having read his works, miless by scraps, and witli- 
 out having fairly ** distinguished. betiveen ivhat is CaU 
 ninism, and xvhat is nof\ And further it may prove, 
 :is a thousand other instances might be brought to 
 prove, tliat nothing has been said to show, that he 
 >v'as either weak or wicked, unless by charging him» 
 on tlie one hand, with opinions whicli he never held, 
 or conclusions which he positively denied, or with 
 the extravagancies of intemperate writers of which, 
 probably he never thought; or, on tlie other, with 
 actions which he never did, or motives which I>e 
 •nevei' indulged. 
 
148 Appendix. 
 
 of Christ, the author, and therewith also tli£ 
 most sure pledge of this confidence. By the 
 instinct of which divine Spirit^ I do most 
 surely persuade myself that I am also by 
 God^s good gift, through ChHst, freely made 
 one of this blessed Ci/^.— Cal. Q. 93, 96. 
 And Institutes Book 3. Ch. 2. §, 18, B. 4. 
 Ch. 1. §. 2.3. 
 
 219. M. Why do you call this Church 
 Holj f— Cal. Q. 96. ^ 
 
 221 M. To what purpose dost thou call 
 this Church Catholick .^ 
 
 S. It is as much as if I had called ituni- 
 Tersal. For this company or assembly of the 
 godly is not pent up in any certain place or 
 time, but it containeth and compriseth the 
 universal number of the faithful, that have 
 lived and shall live, in all places and ages 
 since the beginning of the world, that there 
 may be one body of the Church as there is 
 one Christ the only head of the body. — Cal. 
 Q. 97. Inst. Book 4. ch. 1. 
 
 224. M. But may the Church be other 
 wise known than by believing, by faith ? 
 
 S. Herein the Creed is properly in- 
 treated of the congregation of those whom 
 God by his secret election* hath adopted ta 
 
 * " But they who are not in Christ are reprobates. 
 Reprobi vero, qui sunt extra Christum," says the 
 Uelvetick Confession. Harm. Confess, p. 93. Ed. 
 1581. The belief of the Reformers was that the 
 race of man was lost in sin and death. — That God 
 hiight justly leave all to perish — but while he elect- 
 
Mmself through Christ ; which Church can 
 neither be seen with the eyes, nor can be 
 continually known by signs. Yet there is a 
 Church of God visible, or that may be seen, 
 the tokens or marks whereof he doth shew 
 and open unto us, — Cal. Q. 100. 
 
 247 M. But can this justification be so 
 severed from good works that he that hath it>* 
 can want them ? 
 
 S. No; for by faith we receive Christ 
 such as he delivereth himself unto us. But 
 lie doth not only set us at liberty from sin&^ 
 and death, and make us at one with God, but 
 also with the divine inspiration and virtue 
 of the Holy Ghost doth regenerate and new- 
 ly form us to the endeavour of innocency 
 and holiness which we call newness of life>— 
 Cal. Q. 126, 
 
 IV. OF PRAYER. 
 
 Under this head the resemblame is equalltf 
 strong in almost every answer. The two 
 following only are selected, 
 
 r>03 M. These things we see daily done, 
 (viz. The advancement of the kingdom vjf 
 God by his Spirit and Providence*) 
 
 fd some through Christy others were left in their fal- 
 len or reprobate condition. — So that the doctrine of 
 f*lection must imply the doctrine of reprobation.— 
 And Calvin sliows that he who believes the one must 
 •\dmit the otlier. Institutes C 3. ch. 23. 
 
150 dpim.iiii^x'^ 
 
 S. These tilings arc indeed daily done, du 
 as we suflicicntly perceive that God hath au 
 eje both upon the godlj and the wickejd - 
 and so as the kingdom of God may seem 
 fair begun in this world ; \^t we pray that 
 with continual encrcasing, it ni[^y grow §o 
 far, that all the reprobate^ that by the motion 
 of Satan, obstinately resist and strive against 
 God's truth, and refuse to submit themselves 
 to the kingdom of God, being once subdued 
 and destroyed, and the tyranny of Satan 
 himself utterly rooted out — so as nothing 
 may once breathe against the beck and power 
 of God, he alone may every w^here glorious- 
 ly reign'.— Cal. Q. £68—270. 
 
 325 M. Since to catch and entangle men 
 as it Avere in the snares of temptation, is the 
 property of Satan, why dost thou pray, that 
 God lead thee not into temptation ? 
 
 S. God as he defendeth and preserveth 
 them tliat he his, that they be not snared 
 with the guiles of Satan, and so fall into vi- 
 (!es and foul sins ; so from the wicked, lie 
 holdeth back and ivithdraweth his help and 
 succour, ivhereof they being destitute^ blinded 
 ivith lust and running headlong^ are catched 
 in all sorts of deceitful traps^ and carried 
 into all kinds of tvickedness^ and at length 
 Avith custom of ill doings, as it a\ ere gath- 
 ering a thick tough skin, their hearts wax 
 hard, and so they becoming bondmen and 
 yielding themselves to slavery to the tyrant, 
 Satan, they run in ruin to their undoing and 
 everlasting destruction.— Cal. Q. 292. 295. 
 
Appendix. 151 
 
 V. OF THE SACRAMENTS. 
 
 334 M. What is a Sacrament ? 
 
 S. It is an outward testifying of God's 
 good will and bountifulness towards us 
 through Christ, by a visible sign represent- 
 ing an invisible and spiritual grace, by which 
 the promises of God, touching forgiveness of 
 sins and eternal salvation given through 
 Christ are, as it were, sealed and tlie truth 
 of them is more certainly confirmed in our 
 hearts.—Cal. Q. 310. 
 
 343 M. Then tell me first, w^hat thou 
 thinkest of Baptism ? 
 
 S. Whereas by nature we are children of 
 wrath^ that is strangers from the Church 
 which is God's household ; Baptism is as it 
 were a certain entry, by which we are re- 
 ceived into the Church, whereof we receive 
 a most substantial testimony that we are now 
 in the number of the household and of the 
 children of God.— Cal. Q. 323. 
 
 345 M. What is the secret and spiritual 
 grace ^ 
 
 S. It is of two sorts, that is forgiveness 
 of sins and regeneration, &c. 
 
 346 M. How so .^ 
 
 S. Firsts As the uncleannesses of i\\e 
 body are washed away with Avater, so the 
 vspots of the soul are washed away by for- 
 giveness of sins. Secondly^ The beginning 
 of re2;eneration« that is. the mortifvino; ot 
 
15^ *.ljjpendia\ 
 
 our nature is expressed by dipping in tl^; 
 ^vater, or by sprinkling of it. Finalhj^ when 
 we by and by rise up again out of the water, 
 under which we be for a sliort time, the new 
 life whicli is the other part, and the end of 
 our regeneration, is thereby represented. — 
 (^ll. Q. 326, 327. 
 
 349 M. But whence have we regenera- 
 !ion.^ 
 
 S. None otherwise but from the death 
 And resurrection of Christ ; for by the force 
 of Christ's death, our old man is, after a cer- 
 tain manner, crucified and mortified, and the 
 corruptness of our nature is as it were buri- 
 ed, that it no more live and be strong in us. 
 And by the beneficial mean of liis resurrec- 
 tion, lie giveth us grace to be newly formed 
 unto a new life to obey the righteousness of 
 God.—Cal. Q. 330. 
 
 dn example, in the original latin of Calvin, 
 and one from jYowell, may show the re- 
 semblance which strikingli/ runs through 
 the ivhole Catechism in that lans:iia^^, 
 
 344 M. Recipiendi porro (Christi) mo- 
 dus an non fide consistat ? 
 
 P. Fateor. Sed hoc simul addo, fieri id, 
 dum non solum mortuum credimus, quo nos 
 a morte liberaret ; et suscitatum, quo nobis 
 vitam acquire ret : sed in nobis habitare ag- 
 noscimus, nosque illi conjunctos esse eo uni- 
 tatis genere, quo membra rum rapite 8ii'o 
 
cohserent : ut hujiis unitatis beneficio, omni- 
 um ejus bonorum particeps fiamus. — Cal. Q. 
 344. 
 
 369 M. Recipiendi ergo corporis et san- 
 guinis Dominici rationem iide constare dicis ? 
 
 A, Sane. Nam quum mortuum Chris- 
 tum credimus, quo nos a morte liberaret : 
 excitatum item, quo nobis vitam acquireret : 
 redemptionis per mortem suam partse ac vi- 
 t£e, omniumque adeo suorum bonorum par- 
 ticipes nos habet, eaque conjunctione, qua 
 caput, et sua membra inter se cohserent, 
 arcana, mirificaque spiritus sui virtute sibi 
 copulat : ita ut nos corporis sui membra, et 
 ex ejus came atqiie ossibus simus^* et in 
 unum cum ipso corpus coalescamus. — The 
 following translation of this question and 
 answer is taken from the Christian Ob- 
 server, vol 2. p. 591. Aud it is the ques- 
 tion and answer which first lead to a com- 
 parison of the two Catechisms. They omit 
 the clause^ " and be of his flesh and bones." 
 
 " Master. The mode of receiving the 
 body and blood of Christ consists then in 
 Faith } 
 
 " Pupil. Undoubtedly. For as w^e be- 
 lieve Christ to have died in order to deliver 
 us from death, and to have risen again to 
 procure life for us, hence he makes us par- 
 takers of the redemption purchased by his 
 death, of his life and of all other his benefits ; 
 
 * This clause, is in Calviu'e next answer. See Q-. 
 345. 
 
i54 dppendLr, 
 
 and bj tliis coiijunotioii, which unites the 
 head with the members, he joins us witli 
 himself by the secret and wonderful energy 
 of his Spirit"— Cal. Q. 344. 
 
 379 M. What is our duty that we may 
 come rightly to the Lord's Supper ? 
 
 S. Even the same that ^ve are tauglil 
 in the Holy Scriptures, viz. that we shouhl 
 examine ourselves whether we be the true 
 members of Christ. — Cal. Q. 357, 358. 
 
 384 M. Ought the Pastors to receive all 
 indjirerently witliout choice to the Sacra- 
 ments ? 
 
 S. In old time, when men grown and 
 full of years, came to our religion, they were 
 not admitted so much as to Baptism, unless 
 there were first assurance had of their faith 
 in the chief Articles of the Christian relig- 
 ion. Now because only infants are bap- 
 > tized there can be no choice made. It is 
 otherwise of the Lord's Supper, whereunto 
 none come but they that are gi'ov/n in years ; 
 if any be openly known to be unworthy, the 
 Pastor ought not to admit him to the Supper, 
 because it cannot be done without profane 
 abuse of the Sacrament. — Cal. Q. 368, 369. 
 
 385 M. Why did not the Lord then ex- 
 clude the traitor Judas from communicating 
 of his Supper ^ 
 
 S. Because his wickedness, however it 
 %vas known to the Lord, was not yet at that 
 time openly known. — Cal. Q. 370. 
 
 386 M. May not the ministers then put 
 hack hypocrites ? 
 
Jippendkc. 155 
 
 S. No, .so long as their wickedness is se- 
 cret.— Cal. Q. 371. 
 
 589 M. What remedy is then to be found 
 and used for this mischief? 
 
 S. In the Churches well ordered and well 
 mannered, there was ordained and kept a 
 certain forin^ and order of governance. — 
 There- were chosen elders, that is ecclesias- 
 tical magistrates, to hold and keep the dis- 
 cipline of tiie Church. Deligebantur Seni- 
 ohes^ id est ma^istratus ecclesiasticij qui 
 disciplinam ecclesiasticam tenerentj atque co- 
 ierent. To these belonged tlie authority, 
 looking to, and correction like censors. M 
 hos auctorltas, animadversio atque Castigatio 
 Censoria pertinebant : These calling to them 
 also the Pastor, if they knew a?i^, that either 
 with false opinions or troublesome errors^ 
 or vain superstitions, or witii corrupt and 
 wicked life, brought publickly any great of- 
 fence to the Church of God, and wliieh might 
 not come without profaning tlie Lord's Sup- 
 per, did put back such from the communion, 
 and rejected them and did not admit them 
 again, till they Imd with puhlick peruince sat- 
 isjied the Church^ donee poenitentia publica 
 Ecdesioi satisfecissent, — Cal. Q. 373. 
 
 AV'hatever, Sir, may be the effect of the 
 comparison of the above questions and an- 
 swers,, with those to which the refereiicesare 
 made, on the minds of those readers who 
 h^vc been ^disposed to disclaim, all resem- 
 
1 50 Sppendix. 
 
 blance between the doctrines of Faith which 
 they receive, and the legitimate opinions of 
 Calvin, I feel some conhdence, that every 
 candid enquirer for ih^ truth, that every one 
 desirous of promoting brotherly love, will 
 admit, tlmt the Reformers were closely 
 agreed in the doctrines of Faith, however 
 they might difter about the rites of the 
 Church. And all those at the present day, 
 who are actuated by that love to the cause 
 of Christ, which influenced the fathers of 
 the reformation, to merge their difierencies 
 in a harmony of confessions, will readily con- 
 cede, that the larger and lesser Catechisms 
 of the English Church, at the same time, that 
 they are framed according to the word of 
 God, also most unequivocally agree with 
 the doctrinal system of Calvin, and of all 
 the foreign reformed Churches. And in this 
 ^ iew of the subject, it appears to me, that 
 all " caricatures of Calvinism," strictly so 
 called, are " constructive lihels," not only 
 upon CiiANMER, Parker, Grindal, anS 
 Jewell, but upon the whole Convocation of 
 1562, and the very Jirticles offaithj adoptpfl 
 jy tlidt venerable body. 
 
 You have, 8ir, seen too much of the pre- 
 dominant qualities of controversies, not to 
 know very well, that in the management 
 of them, often prevails a spirit of obstinacy, 
 which precludes all meekness, and impels 
 the disputants, however foiled and vanquish- 
 ed, to renew the contest, and abide by thei^i- 
 
Ajppendix. 15T 
 
 with a positiveness proportion- 
 ate to ihe weakness of their caus«. They 
 espouse their arguments, as thougli they 
 were bound by the cmphatick injunction, 
 which the Lacedemonian youths received 
 when tliey took their bucklers from the 
 hands of tfieir mothers : Txvrctv rce^e tj foj £t». 
 Keep this or die* But the disciple of Jesus 
 should, consider himself bound by the divine 
 injunction of his Master — These things have 
 I commanded you, i^mt ye love one another. 
 The object of the Christian disputant should 
 be truth, and not victory ; purity and not 
 party. Like the wise warrior, he should 
 abandon those positions, which he caiinot 
 maintain, according t-o the form of ivhole* 
 some words, or without introducing his own 
 passions and the prejudices of others ; those 
 very unworthy auxiliaries in the cause of 
 Christ. There are, it must be confessed on 
 all hands, points in theology hard to be un- 
 derstood; doctrines which extend them- 
 selves beyond the reach of our intellectual 
 vision ; and are co-ordinate with the incom- 
 prehensibility of God. Lrt man, with all 
 nis plastick powers, invent what system of 
 divinity he will, .the moment in which he 
 undertakes to clear it from the objections 
 w^hich, in his view, bear against the systems 
 of others, he finds himself in as deep or 
 deeper difficulties, and at length after all 
 his restive efforts, and as the case may be, 
 hard speeches against tlie absolute and in-^-- 
 
158 Jlpi}endli\ 
 
 i[>ecilve decrees of God, he is driven to the 
 painful necessity of retiring for his own de- 
 fence behind the intrenchments of incom- 
 prehensible mystery. That this is the case 
 is clearly evincible, from a fair examination 
 of that plausible system of theology, which 
 is circumscribed by the foreknowledge of 
 God, for the purpose of excluding and de- 
 nying liis determinate counsel or decrees^ 
 and his election by grace. For I think that 
 no course of reasoning "will convince a man 
 of common sense, whose eye is awake to see 
 the truth, that an event can be foreknown as 
 certainly to come to pass, unless that cer- 
 tainty is absolute, and if it is, then there ia 
 no dfiiference in the necessity implied ia 
 saying that God has decreed an ^\e.vA.^ or 
 saying that he foreknows it^ for he can, with, 
 no propriety, be said to foreknow all things, 
 unless all things are determined in the coun- 
 sel of his own will. Changing the term 
 does not change the nature of the necessity, 
 \vhich rests upon the event, for it is ecpially 
 strong whether we say it is foreknown or 
 foreordained. Great and good men have 
 candidly differed on these points, as Melanc- 
 thon and Calvin, though I apprehend, that 
 their difference was more in the mode of 
 explanation which they used, than in the 
 things themselves. And while each of those 
 men was confident that the other held the 
 sound integrity of the gospel, they laboured, 
 like brothers, to preserve the unity of faith. 
 
Appendix, 159 
 
 that the cause of Christ should receive no 
 injury by their different manner of express- 
 ing their views on some more mysterious 
 points. The Church is one, and the unity 
 of faith consists in a union of the hearts and 
 affections of her members in the essential 
 doctrines and moral duties, and nuc in a 
 union of opinion, as to the circumstantials 
 of order and worship. On this ground dif- 
 ferent denominations may unite their hearts 
 and their labours, in extending the peace 
 and prosperity of the Church through a 
 wider circle. It is a divine warfare to 
 recover back our lost inheritance, and to 
 bring our brethren from the bondage of Sa- 
 tan, fronts the prisons of darkness and death, 
 into the ki^Sidom of life and to the privileg- 
 es of the household of their rightful Lord. 
 Here is the noblest object for union, the 
 fairest prospect of success, for in this busi- 
 ness, we become co-xvOrkers wi^h Gv>d. — 
 The events which indicate a day of better 
 things to the Church of Christ, are passing 
 rapidly and awfully on the current of time. 
 And some great crisis in the affairs of Zion 
 is apparently approaching. He who has the 
 government on his shoulders, is overturn- 
 ing the kingdoms of this world, we may 
 humbly trust, for the predicted purpose of 
 establishing his own. The signs of the 
 times, in the union of his people and the 
 success of their efforts, should stimulate ev- 
 ery heart to more lively emotions of love trt 
 
160 •Appeiidijc. 
 
 each otJjcr and love to the cause. In cul- 
 tivating this love, the members of the Church- 
 es should study to lay aside their prejudi- 
 ces, to keep out of view their peculiarities, 
 and to preserve the unity of faith, while one 
 spirit animates their efforts to do all to the 
 glory of God. 
 
 And now, dear Sir, since the space of 
 earthly existence is to your view so narrow- 
 ed, that every look reaches into eternity, 
 since present things are diminished, to the 
 eye of faith, into nothing, in comparison 
 with heavenly, pardon me if I tell the gen- 
 erations with whose fathers you associate^^ 
 that fourscore and seven years, while they 
 have silvered your head, paralizecl your 
 hand, and dulled the sense of heading, have 
 still left to you, the vigour of your under- 
 standing, the warm devotior^ of your heart, 
 and the eloc|uenee of your tongue, to vindi- 
 cate in yaiir social cirde, the purity of the 
 scriptures, the unity of the Church, and the 
 godhead of, the Redeemer. With due res- 
 pect for your learning and piety, and ac- 
 knowledgment of the favours I have receiv- 
 ed from you in the free use of your valuable 
 library ; I sincerely pray God to continue 
 your health and social comforts, and to pro- 
 long your days to see the prosperity of Zion ; 
 and that he would support and strengthen 
 you by his Spirit, till you go to your fathers 
 m peace. Your assured Friend, 
 
 ELIJAH WATERMAN. 
 
 Bridgeptyrt^ •Mn% 7th, 1814. 
 
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