THE SHORTER CATECHISM.
Dr. Tuckney was also the convener of the Committee which prepared the Shorter Catechism, but its concise and severely logical answers are traced to the Rev. John Wallis, M.A., an eminent mathematician, who as a young man fresh from Cambridge was appointed an amanuensis of the Assembly. [1511] He afterwards became Professor of Geometry at Oxford and one of the founders of the Royal Society. He was probably the last survivor of the Westminster divines, for he died 1703, aet. eighty-eight. [1512] Gillespie's name is traditionally connected with the question 'What is God?' He is said to have answered it in prayer, apparently without meditation, when the Assembly were in suspense for words to define the Being of beings. But the Scotch Commissioners had little to do with the Shorter Catechism, as most of them had left before it was discussed in the Assembly. [1513]
The Shorter Catechism is one of the three typical Catechisms of Protestantism which are likely to last to the end of time. It is fully equal to Luther's and to the Heidelberg Catechism in ability and influence, it far surpasses them in clearness and careful wording, and is better adapted to the Scotch and Anglo-American mind, but it lacks their genial warmth, freshness, and childlike simplicity. [1514] It substitutes a logical scheme for the historical order of the Apostles' Creed. It deals in dogmas rather than facts. It addresses the disciple as an interested outsider rather than as a church-member growing up in the nurture of the Lord. Its mathematical precision in definitions, some of which are almost perfect, [1515] though above the capacity of the child, is a good preparation for the study of theology. Its use among three denominations (Presbyterians, Congregationalists, and Regular Baptists) proves its solid worth. Baxter called it 'the best Catechism he ever saw, a most excellent sum of the Christian faith and doctrine, and a fit test to try the orthodoxy of teachers.' Thomas Carlyle, in speaking against modern materialism, made this confession (1876): 'The older I grow--and I now stand upon the brink of eternity--the more comes back to me the first sentence in the Catechism which I learned when a child, and the fuller and deeper its meaning becomes: "What is the chief end of man? To glorify God, and to enjoy him forever."'
[1504] The first Catechism of the Assembly, according to Baillie, was nearly agreed on at the end of 1644, but was never published. Perhaps it was the same which is partially inserted in the Minutes; or it may have been the MS. Catechism of Sam. Rutherford, which is preserved in the University library at Edinburgh. In the 774th session, Jan. 14, 1647 (old style, 1646), the Assembly ordered 'that the Committee for the Catechism do prepare a draught of two Catechisms, one more large and another more brief, in which they are to have an eye to the Confession of Faith, and to the matter of the Catechism already begun' (Minutes, p. 321).
[1505] Both Catechisms were first presented to Parliament without Scripture proofs, the Larger before Oct. 25, 1647, the Shorter on Nov. 25, 1647 (Minutes, pp. 485, 486, 492), and were forthwith printed in London and Edinburgh. The Catechisms with Scripture proofs were presented to Parliament on or before April 14, 1648 (Minutes, p. 511).
[1506] Mitchell, Minutes, p. 515. note. Innes (Law of Creeds, p. 195) says: 'The Shorter Catechism has been for many generations the real creed of Scotland, so far as the mass of the people is concerned.'
[1507] M'Crie, Annals, pp. 177 sq. Neal (Vol. II. p. 42) judges similarly. 'The Larger Catechism,' he says, 'is a comprehensive system of divinity, and the smaller a very accurate summary, though it has by some been thought a little too long, and in some particulars too abstruse for the capacities of children.' Baillie was of the same opinion (Letters, III. 59).
[1508] This appears from the Minutes, p. 410. The report on the Shorter Catechism was first called for in the 896th session, Aug. 9, 1647. Mr. Palmer reported, and Messrs. Calamy and Gower were added to the Committee. The opposite view is clearly wrong, though advocated by Neal (Vol. II. p. 42), and even quite recently by Dr. M'Crie, who says (Annals, p. 177): 'The Larger Catechism was not prepared till some time after the Shorter, of which it was evidently intended to form an amplification and exposition.'
[1509] It is based in part on Ussher's catechetical Body of Divinity, perhaps also on the concise theological compendium of John Wolleb, Antistes at Basle (1626).
[1510] Take for example Question 113:
What are the sins forbidden in the third commandment?
'The sins forbidden in the third commandment are, the not using of God's name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning, or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God's decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or any thing contained under the name of God, to charms or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing God's truth, grace, and ways; making profession of religion in hypocrisy or for sinister ends; being ashamed of it, or a shame to it, by uncomformable, unwise, unfruitful, and offensive walking or backsliding from it.'
[1511] In the Minutes, p. 488, Wallis is mentioned in connection with the Shorter Catechism. He published an exposition of it.
[1512] Masson's Milton, Vol. II. p. 515.
[1513] The Scotch Commissioners took leave Dec. 25, 1646. The last mention of them is Nov. 9, 1647, when Rutherford took his leave.--Minutes, pp. 471, 487. Dr. Mitchell informs me that the fourth question is probably derived from 'A Compendious Catechism' (by J. F.), printed at London in April, 1645: 'God is a Spirit, One, Almighty, Eternal, Infinite, Unchangeable Being, Absolutely Holy, Wise, Just, and Good.'
[1514] For a fuller comparison, see pp. 543-545.
[1515] For example, Questions 4, 21, 92.