should be known to all men. And lastly, it pertains to Prudence to have regard to times, places, persons, things, and other circumstances, that every thing should not be spoken, in every manner, in every place, and at every time; but that all things should be done decently and in order, and for the edification of the Church (1 Cor. xiv. 26, 40). By which rule the apostle himself restricted the liberty of prophesying in the church :-but upon these matters we have not room now to treat more at length.

There is one thing besides, of which we would apprize thee, courteous reader, in respect to this edition of our Catechism *, that we now give it to the public rather as a corrected than as a new work. For that which was published in the year 1609, and dedicated to his most serene highness James King of Great Britain, is in some respects the same; but now in many places enlarged, corrected and altered by the chief luminaries of our Church, John Crellius, Jonas Schlichtingius, and Martin Ruarus. For we do not think that we ought to be ashamed, if in some respects our Church improves. We ought not in every case to cry out, "I stand in here I fix my my rank; foot, and will not suffer myself to be in the least measure removed from hence." It belongs to the Stoics obstinately to defend every thing, and to persevere stiffly and tenaciously in their opinion :-To the Christian philosopher, and to the candidate for that wisdom which comes from above, it pertains to be ευπειθης not αυθάδης, easily to be persuaded, not perti naciously pleasing himself; prepared to give up his opinion when another that is better offers. With this disposition do we always publish our sentiments, and now, reader, submit this Catechism to your judgment

{* This was written of the edition of 1665, bearing on the title page post annum Domini 1659. TRANSL.]

and examination. If you conceive that in any thing we are carried out of the path of truth, give us your friendly admonition. Be assured that when you convince us by just and solid reasons, you will not find us averse to the truth, than which nothing is more dear to us. Would that all who desire to be accounted Christians were of this disposition! the truth would then more easily triumph.

Another reason for the republication of this Catechism may be added, -that some one, not perhaps with any evil design, but otherwise assuming to himself too much of the office of a judge, has lately pubfished it in the Belgic language, interpolated, and altered at his pleasure. On this account we testify that we do not acknowledge that as our work. From this, as we now give it by public authority, we wish to be judged concerning our views of religion. As to the rest, we beseech the God of all grace that, after having dispelled the darkness of error which overshadows the Christian world, he would, for his mercy's sake, cause us all to run with unoffending steps the course of faith and piety, and obtain the crown of eternal salvation at the glorious appearance of our Lord and Saviour Jesus Christ,--to whom, together with the Father, be praise and honour and glory for ever and ever. Amen.

Address to the Reader concerning this Edition *.

Behold, we publish once more the Confession of Faith of those Churches which, after the way that formerly was, as well as now is, called heresy, worship the God of their fathers. For they by no means fear, upon every proper occasion, to confess with their mouth before all the world, that which they believe in their heart. And it behoves all who aim at this ultimate:

* [This address was added to the other preface in the quarto edition of 1680, from which the following translation is made: TRANSL.]

object, to render to every one a reason for those things which they believe, and hope and do, and at the same time to expose and dissipate the errors by which the way leading to this highest good is obscured and perverted.

But you must not imagine, gentle reader, that we offer you any thing that is new and unheard of. For this is the Catechism which in the year 1609, as is stated above, was dedicated in the name of these Churches to the King of Great Britain by Jerome Moscorovius. After an interval of several years, having by an order of the Churches been revised and enlarged by some of the principal persons of this conrmunion, it was published "after the year 1659," (about 1660) at the charge of an illustrious individual, who wished to be known by the name of Fredericus Theophilus: the preface which you have above, the joint production of Andrew Wissowatius and Joachim Stegman the younger, being prefixed; and some notes and corrections of Jonas Schlichtingius and Martin Ruzrus inserted at the end. This Catechism, revised, and amended agreeably to the corrections just noticed, by Andrew Wissowatius, and with the addition of some notes by himself, we again give to the public. For he has not thought it proper to alter the text of the Catechism without the general consent of these congregations. He has not scrupled, however, to correct the mistakes with which the former edition abounded; and to illustrate its meaning by the addition of some passages of Scripture. Nothing therefore is omitted in this edition besides mere errors: but these errors furnished a strong additional motive for republishing the work. Another reason for reprinting it was the earnest entreaty of some persons, in distant countries and beyond seas, that it should again be given to the public.

Influenced by these considerations we have undertaken this task, which we hope will not be without

utility. We have inserted in their proper places the notes of Schlichtingius and Ruarus, already mentioned, which were loosely scattered at the end of the book : more of the annotations of these persons, which hitherto have been allowed to remain any where, we have not been able to discover. To these we have now added the notes of Andrew Wissowatius, and also some by F. C. which we found at the end of the book, together with some others by B. W. here inserted for the first time. We do not by any means hold forth these notes as comprising the common opinion of these Churches, but freely submit them to the judgment as well of the persons who belong to these churches, as of those who belong to other communions. And we beseech all, that, laying aside for a little while their prejudices and preconceived opinions, and especially the carnal reasons which becloud the mind, they would, before they condemn any thing, weigh all by the sound understanding which God has himself bestowed; and prove them by the word of God, as by a touchstone ;-looking back in all things and asking, according to the word of the Lord spoken by the prophet (Jer. vi. 16), in the "old paths." For as, the nearer the fountain, the more clear the water is, so also we observe that the Church is the less polluted, the nearer it is to those who received the divine wisdom with their own ears. But now we have to lament that many things are introduced into it which were not so in the beginning; and on the contrary, that many things which formerly pertained to it, have been wholly taken away. We justly complain, therefore, with that ancient historian Egesippus (quoted by Eusebius, lib. iii. c. 32) that after the departure of the apostles and of apostolic men, the standard of sound doctrine was corrupted; and therefore desire that that pure and undefiled virgin may be restored to us, Nor do we think that we ought altogether to

despair but that that golden age may be brought back, provided only that every one would for this purpose contribute the ability which God has given him. We beseech, therefore, and exhort all men, that, moved by the love of truth, and having their loins girdedabout with it, they may lay for their foundation ardent love both towards God and their neighbour and at the same time, that, abstaining from things which are unlawful, they may endure adversity with constancy, bearing always fixed in their mind those unequalled words (which are quoted by the ancients simply under the title of SCRIPTURE; see Irenæus, lib. iii. c. 37. Origen on Rom. xvi. and Periarch. lib. i. c.3) spoken by Hermas, the earliest writer after the apostles, (lib. ii. mand. 1.) "First of all," says he, "believe that there is one God who created and completed all things and, as there was nothing before, he caused all things to be: himself containing all things, but alone contained by no one who cannot be described by words, nor conceived by the mind. Believe therefore in him, and fear him; and in his fear live abstemiously and virtuously; and if thou keepest this commandment thou shalt live to God."

It behoves us to be at all times endowed with this disposition; that thus having passed through this evil world soberly, righteously and piously, and having an immoveable hope, we may pass into that future better world; and that every one of us, when the time of his departure is at hand, may be able to exclaim with that faithful servant of the Lord," I have fought a good fight, &c." May the God of Gods, whose honour and glory we are seeking with our whole might, prosper our undertakings, and grant that we may all at length come to an unity of faith; to which may He lead us by his word, and spirit, through Jesus Christ, his only begotten Son, through whom, and with whom, to Him be blessing and honour, glory and dominion, for ever and ever. Amen.