whom all power and judgment is omnis potestas et judicium.' Quo given of the Father. In which quidem die non solum judicabuntur Angeli apostatici, verum etiam omnes homines, quotquot uspiam in orbe terrarum aliquando vixerint, coram Christi tribunali comparebunt, ut cogitationum, dictorum, factorumque suorum rationem reddant, recipiantque simul juxta id quod in corpore quisque fecerit, seu bonum fuerit sive

day, not only the apostate angels shall be judged,' but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or

II. The end of God's appointing II. Eo autem consilio Diem hunc this day, is for the manifestation of præstituit Deus, quo nempe misethe glory of his mercy in the eter- ricordiæ suæ constaret gloria ex nal salvation of the elect; and of æterna salute electorum, justitiæ his justice in the damnation of the autem e damnatione reproborum, reprobate, who are wicked and dis- qui improbi sunt et contumaces. obedient. For then shall the right- Tunc enim justi introibunt in vieous go into everlasting life, and tam æternam, recipientque plenitureceive that fullness of joy and re- dinem illam gaudii ac refrigerü, freshing which shall come from quæ a præsentia Domini ventura the presence of the Lord: but the sunt: Impii autem, qui Deum ignowicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power."

rant, quique Evangelio Jesu Christi non morem gerunt, in æternos cruciatus detrudentur, æternaque perditione punientur a præsentia Domini et a potentiæ ipsius gloria profligati."

III. Quemadmodum Christus nobis, futurum esse aliquando diem judicii, esse velit persuasissimum; tum quo omnes a peccato absterreantur,

Rom. ii. 5, 6; 2 Thess. i. 7, 8; Roni. ix. 22. Matt. xxv. 31-34; Acts iii. 19; 2 Thess. i. 7.

7 Matt. xxv. 41, 46; 2 Thess. i. 9; [Am. ed.

Isa. lxvi. 24].

greater consolation of the godly in tum ob majus piorum solatium in their adversity:' so will he have rebus adversis: ita sane diem ipthat day unknown to men, that they sum vult ab hominibus ignorari, quo may shake off all carnal security, securitatem omnem carnalem excutiand be always watchful, because ant, et nunquam non sint vigilantes they know not at what hour the (quum qua hora venturus sit DomiLord will come; and may be ever nus ignorant) utque semper sint prepared to say, Come, Lord Jesus, parati ad dicendum Veni Domine come quickly. Jesu, etiam cito veni. Amen.

Amen.

CHARLES HERLE, Prolocutor.
CORNELIUS BURGES, Assessor.

HERBERT PALMER, Assessor.
HENRY ROBROUGHE, Scriba.
ADONIRAM BYFIELD, Scriba.

1 2 Pet. iii. 11, 14; 2 Cor. v. 10, 11; 2 Thess. i. 5-7; Luke xxi. 27, 28; Rom. viii. 23–25.

Matt. xxiv. 36, 42-44; Mark xiii. 35-37;
Luke xii. 35, 36; Rev. xxii. 20.

[Fac-simile of title-page of Westminster Larger Catechism.]

The Humble

ADVICE

Of the

ASSEMBLY

OF

DIVINES

Now by Authority of Parliament fitting at WESTMINSTER; Concerning

A Larger Catechifm:

Prefented by them lately to both Houses
of PARLIAMENT.

Printed at LONDON;

AND

Re-printed at EDINBURGH by Evan Tyler, Printer to the Kings moft Excellent Majeftie. 1647.

The Right honorable the Lords and

Commons Affembled in PARLIAMENT ; The humble Advice of the Affembly of Divines fitting at WESTMINSTER. Concerning A larger Catechism.

QUESTION.

Hat is the chief and highest end of man? A. Mans chief and higheft end is, to glorifie God, and fully to enjoy him for ever. Q. How doth it appear that there is a God? A. The very light of nature in man, and the works of God, declare plainly that there is a God: but his Word and Spirit only do fufficiently and effectually reveale him unto men for their falvation.

Q. What is the Word of God?

A. The holy Scriptures of the Old and New Testament are the Word of God, the only Rule of Faith and obedience.

THE WESTMINSTER SHORTER CATECHISM. A.D. 1647.

CATECHISMUS WESTMONASTERIENSIS MINOR.

[This Catechism was prepared by the Westminster Assembly in 1647, and adopted by the General Assembly of the Church of Scotland, 1648; by the Presbyterian Synod of New York and Philadelphia, May, 1788; and by nearly all the Calvinistic Presbyterian and Congregational Churches of the English tongue. It was translated into Greek, Hebrew, Arabic, and many other languages, and appeared in innumerable editions. Although little known on the continent of Europe, it is more extensively used than any other Protestant catechism, except perhaps the Small Catechism of Luther and the Heidelberg Catechism. Want of space compels us to omit the Assembly's Larger Catechism, which is easy of access. For the same reason we have omitted the Scripture proofs.

The English original is conformed to the edition of the Presbyterian Board, compared with the London edition of 1658 and other older English and Scotch editions, which present no variations of any account. The Latin translation is from the Cambridge and Edinburgh editions, containing the Confession and both Catechisms, and reprinted in Niemeyer's Appendix.]

eternal, and unchangeable, in his sapientia, potentia, sanctitate, justi

'The London edition of 1658, Dunlop's Collection of 1719, and other editions read Testament.