commentary of dr. zacharias ursinus on, the heidelberg catechism (english edition)
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A commentary about the Heidelberg CatechismTRANSCRIPT
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THE COMMENTARY OF DR. ZACHARIAS URSINUS, ON THE HEIDELBERG CATECHISM.
TRANSLATED FROM THE ORIGINAL LATIN, BY THE REV. G. W. WILLIARD, A. M.
Reproduction of the SECOND AMERICAN EDITION,
WM. B. EERDMANS PUBLISHING COM. Grand Rapids 1956 Michigan
This hypertext version of the
The Commentary of Dr. Zacharias Ursinus, on the Heidelberg Catechism
was prepared by Tim Naab
([email protected])October, 2010
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TABLE OF CONTENTS Translators Preface Introduction
GENERAL PROLEGOMENA. What the doctrine of the church is
1 What the parts of this doctrine are, with their differences
2
In what the doctrine of the church differs from that of other systems of religion,philosophy, &c.
3
By what testimonies the truth of the Christian religion, or the doctrine of thechurch is confirmed
6
How manifold the method of teaching and learning the doctrine of the church is
9
SPECIAL PROLEGOMENA. What Catechizing is
10 Of the origin of Catechization
11
Of the parts or principal heads of the doctrine of the Catechism
13 Of the necessity of Catechization
14
What the design of Catechism and the doctrine of the church is
16
OF TRUE CHRISTIAN COMFORT. 1. Question 1: What is thy only comfort in life and death? What Comfort is
17 The parts of which it consists
18
Why this comfort alone is solid
19 Why it is necessary
20
How this comfort may be obtained
20
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OF THE MISERY OF MAN. What it is, and whence it may be known 2. Question 2: What is thy only comfort in life and death? 3. Question 3: How many things are necessary for thee to know, thatthou, enjoying this comfort, mayest live and die happy?
23
What the law of God requires 4. Question 4: What doth the law of God require of us? 5. Question 5: Canst thou keep all these things perfectly?
23
OF THE CREATION OF MAN. 6. Question 6: Did God then create man so wicked and perverse?
The state in which man was originally created
27
The end for which God created man
28
OF THE IMAGE OF GOD IN MAN. What it is, and what the parts thereof
30 To what extent it is lost, and what remains
31
How it may be restored in us
32
OF THE FALL AND FIRST SIN OF MAN. 7. Question 7: Whence, then, proceeds this depravity of human nature? What the sin of our first parents was
33 What the causes of it were
34
What the effects thereof
35 Why God permitted it
35
OF SIN IN GENERAL. The proofs of our sinfulness
36 What sin is
37
Original sin, and what it is
39
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The proofs of original sin
39 Objections against original sin refuted
40
Actual sin
41 Reigning sin and sin not reigning
44
Mortal and venial sin
44 Sin against the conscience, &c.
45
The sin against the Holy Ghost
47 Rules to be observed in reference to the sin against the Holy Ghost
47
Sin per se, and sin by accident
47 The causes of sin
49
The effects of sin
54
THE FREEDOM OF THE WILL. 8. Question 8: Are we then so corrupt that we are wholly incapable ofdoing any good, and inclined to all wickedness? The principal question to be considered in reference to this subject
56 What the freedom of the will is
57
In what the Liberty which is in God differs from that which is in his creatures,angels and men
58
Whether there be any Freedom of the human will
61 What Liberty belongs to man according to his four-fold state
62
9. Question 9: The question, whether God does any injustice to man, byrequiring from him in his law what he cannot perform, considered
66
10. Question 10: Will God suffer such disobedience and rebellion to gounpunished? The punishment of sin
67
11. Question 11: But is not God also merciful? How this comports with the mercy of God
69
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CONCERNING AFFLICTIONS. How many kinds of affliction there are
70 A table of the afflictions of man
72
The causes of afflictions
72 Comforts under afflictions
74
THE DELIVERANCE OF MAN. 12. Question 12: Since, then, by the righteous judgment of God, wedeserve temporal and eternal punishment, is there no way by which we mayescape that punishment, and be again received into favor? In how many ways satisfaction may be made
77
What the deliverance of man is
78 Whether such a deliverance be possible
73
Whether deliverance be necessary and certain
81 Whether perfect deliverance may be expected
81
How this deliverance is accomplished
82
13. Question 13: Can we ourselves then make this satisfaction? The question whether we ourselves can make this satisfaction, considered
82 14. Question 14: Can there be found anywhere one, who is a mere
creature, able to satisfy for us? The question whether any mere creature can make satisfaction for us,considered
84
15. Question 15: What sort of a mediator and deliverer, then, must weseek for? What sort of a mediator we must seek for
84
16. Question 16: Why must he be very man, and also perfectly righteous? Why he must be very man and perfectly righteous
85
17. Question 17: Why must he in one person be also very God? Why he must be very God
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87
THE DOCTRINE OF THE MEDIATOR. 18. Question 18: Who, then, is that Mediator, who is, in one person, bothvery God, and a real righteous man? What a mediator is
92 Whether we need a mediator
92
What the office of the mediator is
94 What kind of a mediator is necessary
95
Who this mediator is
95 Whether there can be more than one mediator
96
THE COVENANT OF GOD. What this covenant is
97 Whether it be one or more
98
In what the old and new Covenants agree and differ
99
OF THE GOSPEL. 19. Question 19: Whence knowest thou this? What the Gospel is
101 The question, Whether the gospel has always been known, considered
102
In what the Gospel differs from the Law
104 What the effects of the Gospel are
105
From what the truth of the Gospel appears
105 20. Question 20: Are all men, then, as they perished in Adam, saved by
Christ? The, question, Whether all men as they perished in Adam, are saved in Christ,considered
106
THE SUBJECT OF FAITH.
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21. Question 21: What is true faith? What faith is
108 How many kinds of faith there are
108
In what faith and hope differ
112 What the causes of faith are
112
What the effects of faith
113 To whom faith is given
113
The assurance of faith, with a refutation of certain objections
114
22. Question 22: What is then necessary for a Christian to believe? The objects or contents of faith
116
THE APOSTLES CREED. 23. Question 23: What are these articles? Why it is called apostolic
117 Why other creeds were introduced
117
Why the greatest authority should be attached to the Apostles Creed
118
24. Question 24: How are these articles divided? The division of the Creed
119
CONCERNING THE ONE TRUE GOD. 25. Question 25: Since there is but one divine essence, why speakest thouof Father, Son, and Holy Ghost? The evidences of the existence of God
121 Who, and what God is
123
The unity of God
128 What the terms Essence, Person, and Trinity signify, and in what they differ 129
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Whether the church should retain these terms
132
The number of persons in the Godhead
133 How these persons are distinguished
135
Why the church should retain the doctrine of the Trinity
137 Objections against the doctrine of the Trinity refuted
138
OF GOD THE FATHER. 26. Question 26. What believest thou when thou sayest, I believe in Godthe Father Almighty, maker of Heaven and Earth? What it is to believe in God the Father Almighty, Maker, &c.
139
OF THE CREATION OF THE WORLD. Whether God created the world
141 How God created the world
143
The end for which God created the world
145
THE PROVIDENCE OF GOD. 27. Question 27. What dost thou mean by the providence of God? Whether there be any providence of God
148 Arguments from the works of God
148
Arguments from the nature and attributes of God
150 What the Providence of God is
151
A table of those things which fall under the providence of God
155 Objections to this doctrine refuted
157
28. Question 28. What dost thou mean by the providence of God? The benefit and use of this doctrine
163
OF GOD THE SON, AND THE NAMES WHICH ARE APPLIED TO HIM.
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CONCERNING THE NAME JESUS. 29. Question 29. Why is the Son of God called Jesus, that is, a Saviour? What it imports
164 The difference between this Jesus and other saviours
166
What it is to believe in Jesus
168
30. Question 30. Do such then believe in Jesus the only Saviour, who seektheir salvation and happiness of saints, of themselves, or anywhere else? The question, Whether such as seek their salvation out of Jesus really believein him, considered.
168
CONCERNING THE NAME, CHRIST. 31. Question 31. Why is he called Christ, that is, anointed? What the anointing of Christ signifies
170 What the prophetical office of Christ is
172
What the priestly office of Christ is
174 What the kingly office of Christ is
176
32. Question 32. But why art thou called a Christian? What the term Christian imports
176 What the prophetical, priestly, and regal dignity of Christians consists in
170
OF THE ONLY BEGOTTEN SON OF GOD. 33. Question 33. Why is Christ called the only begotten Son of God, sincewe are also the children of God? In what sense Christ is the only begotten Son of God
181 A table of the Sons of God
183
THE DIVINITY OF CHRIST. Whether Christ was a subsistent or person before he assumed our nature
185
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Whether he is a person distinct from the Father and the Holy Ghost
192 Whether he is equal with the Father and the Holy Ghost
193
Whether he is consubstantial
196 General rules according to which an answer may be given to the sophisms of
heretics
197
Special rules serving the same ends
198 A refutation of the sophisms against the Divinity of the Son
200
CONCERNING THE NAME, LORD. 34. Question 34. Wherefore callest thou him our Lord? In what sense Christ is called Lord
202 In how many ways, and why he is called our Lord
203
What it is to believe in Christ, our Lord
204
OF THE CONCEPTION AND NATIVITY OF CHRIST. 35. Question 35. What is the meaning of these words, He was conceivedby the Holy Ghost, born of the Virgin Mary? What Christ's conception by the Holy Ghost means
205
36. Question 36. What profit dost thou receive by Christ's holy conceptionand nativity? The profit of Christ's holy conception and nativity
207 What it is, to believe in the conception and nativity of Christ
207
OF THE TWO NATURES IN CHRIST. Whether there be two natures in Christ
208 Whether these two natures constitute one or more persons
210
What the hypostatical union is
211 Why it was necessary to constitute this union
211
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THE SUFFERINGS OF CHRIST. 37. Question 37. What dost thou understand by he words, he suffered? What the term passion signifies
212 Whether Christ suffered according to both natures
215
What the moving causes of his passion were
216 What the final causes, or fruits
216
38. Question 38. Why did he suffer under Pontius Pilate, as his judge? The question, Why Christ suffered under Pontius Pilate, considered
217 39. Question 39. Is there any thing more in his being crucified, than if he
had died some other death? Whether there is anything more in his being crucified, than if he had diedsome other death
218
THE DEATH AND BURIAL Of CHRIST. 40. Question 40. Why was it necessary for Christ to humble himself evenunto death? How Christ is said to have been dead
219
41. Question 41. Why was he also buried? Why Christ was buried
225
42. Question 42. Since then Christ died for us, why must we also die? Why believers must die
226
43. Question 43. What further benefit do we receive from the sacrifice anddeath of Christ on the cross? The benefits, or fruits of Christ s death
227
CHRIST'S DESCENT INTO HELL.
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44. Question 44. Why is there added, he descended into hell? What Christ's descent into hell signifies
228 What the fruits of his descent into hell are
232
THE RESURRECTION OF CHRIST. 45. Question 45. What doth the resurrection of Christ profit us? Whether Christ rose from the dead
233 How Christ rose from the dead
234
Why he rose
235 The fruits or benefits of Christ s resurrection
238
THE ASCENSION OF CHRIST. 46. Question 46. How dost thou understand these words, he ascendedinto heaven? Whither Christ ascended
242 How Christ ascended
243
47. Question 47. Is not Christ then with us, even to the end of the world,as he hath promised? Certain objections of the Ubiquitarians refuted
247
48. Question 48. But if his human nature is not present wherever his Godhead is, are then these two natures in Christ separated from one another. For what purpose Christ ascended
249 In what Christ's ascension differs from ours
251
49. Question 49. Of what advantage to us is Christ's ascension intoheaven? What the fruits of Christ s ascension are
251
CHRIST'S SITTING AT THE RIGHT HAND OF THE FATHER. 50. Question 50. Why is it added, and sitteth at the right hand of God?
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What the right hand of God signifies
254 What it is to sit at the right hand of God
254
Whether Christ always sat at the right hand of God
257 51. Question 51. What profit is this glory of Christ, our head, unto us?
What the fruits of Christ s sitting at the right hand of God are
259
CHRIST'S RETURN TO JUDGMENT. 52. Question 52. What comfort is it to thee, that Christs shall come againto judge the quick and the dead? Whether there be a future judgment
260 What the final judgment is
262
Who the Judge will be
264 Whence and whither he will come
265
How he will come
265 Whom he will judge
266
What the process, sentence and execution of the final judgment will be
266 The objects of this judgment
267
When this judgment will take place
267 The reasons why we should look for it
268
The reasons why God has not revealed the time when it will take place
268 Why it is deferred
269
Whether it may be desired
269
OF GOD THE HOLY GHOST. 53. Question 53. What dost thou believe concerning the Holy Ghost? What the term Spirit signifies
270 Who and what the Holy Ghost is
271
What the office of the Holy Ghost 277
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What, and how manifold the gifts of the Holy Ghost are
279 By whom and why the Holy Ghost was given
280
To whom and to what extent he is given
281 When and how the Holy Ghost is given and received
281
How the Holy Ghost may be retained
283 Whether and how the Holy Ghost may be lost
283
Why the Holy Ghost is necessary
284 How we may know that the Holy Ghost is in us
285
THE CHURCH. 54. Question 54. What believest thou concerning the Holy CatholicChurch of Christ? What the church is
286 How manifold it is
286
What the marks of the true church are
288 Why the church is called one, holy and Catholic
289
In what the church differs from the state
291 The cause of the difference between the church and the rest of mankind
292
Whether there is any salvation out of the church
292
THE ETERNAL PREDESTINATION OF GOD. Whether there be any predestination
293 What it is
297
What the causes of it are
297 What the effects of it are
300
Whether it be unchangeable
300 To what extent it may be known
301
Whether the elect are always members of the church and the reprobate never
302 Whether the elect may fall from the church and the reprobate always remain
303
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in it
What the use of this doctrine is
303
THE COMMUNION OF SAINTS. 55. Question 55. What do you understand by the communion of saints? What the communion of saints is
304
THE FORGIVENESS OF SINS. 56. Question 56. What believest thou concerning the forgiveness of sins? What the forgiveness of sins is
395 By whom forgiveness of sins is granted
306
On account of what is forgiveness granted
307 Whether forgiveness of sins agrees with divine justice
307
Whether it be gratuitous
308 To whom it is granted
308
How and when it is granted
308
THE RESURRECTION OF THE BODY. 57. Question. 57. What comfort doth the resurrection of the body affordthee? Whether the soul be immortal
309 Where the soul is when separated from the body
311
What the resurrection is, and what the errors in reference to it
312 From what the truth of a future resurrection is inferred
313
The kind of bodies which will rise in the resurrection
315 How the resurrection will be effected
316
When it will take place
316 By whose power the dead will be raised
317
Why and to what state the dead will be raised 317
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THE LIFE EVERLASTING. 58. Question 58. What comfort takest thou from the article of lifeeverlasting?" What everlasting life is
319 By whom it is given
321
To whom it is given
321 Why it is given
322
How it is given
322 When it is given
323
Whether and whence we may be assured of it
323
THE DOCTRINE OF JUSTIFICATION. 59. Question 59. But what doth it profit thee now, that thou believest allthis? 60. Question 60. How art thou righteous before God? What righteousness in general is
325
61. Question. 61. Why sayest thou that thou art righteous by faith only? Why we are justified by faith only
331
62. Question. 62. But why cannot our good works be the whole or part ofour righteousness before God? Why our good works cannot justify us
333
63. Question 63. What do not our good works merit, which yet God willreward in this and a future life? How a reward is promised to our works
334
64. Question 64. But doth not this doctrine make men careless andprofane? Whether this doctrine makes men careless
335
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Other objections to this doctrine refuted
336
THE SACRAMENTS IN GENERAL. 65. Question. 65. Since then we are made partakers of Christ, and all hisbenefits, by faith only, whence doth this faith proceed? 66. Question 66. What are the sacraments? What sacraments are
340 341
What the designs of the sacraments
344 In what sacraments differ from sacrifices
345
In what the sacraments of the Old and New Testaments agree and differ
346 What the signs are; and what the things signified in the sacraments, and in
what they differ
347
What the sacramental union is
348 What sacramental phrases are
349
What the lawful use of the sacraments consists in
350 What the ungodly receive in the sacraments
351
67. Question 67. Are both word and sacraments then ordained andappointed for this end, that they may direct our faith to the sacrifice of JesusChrist, on the cross, as the only ground for our salvation? What the sacraments and word have in common, and in what they differ
352
68. Question 68. How many sacraments has Christ instituted in the newcovenant or testament? How many sacraments there are
353 Theses concerning the sacraments in general
354
HOLY BAPTISM. 69. Question 69. How art thou admonished and assured, by holy baptism,that the one sacrifice of Christ upon the cross is of real advantage to thee? What Baptism is
357 What the ends of Baptism are
358
70. Question 70. What is it to be washed with the blood and Spirit of
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Christ? 71. Question 71. Where has Christ promised us that he will as certainlywash us by his blood and Spirit, as we are washed with the water of baptism? The institution of Baptism, and what the words of the institution signify
361 362
What the lawful use of Baptism consists in
363 Sacramental phrases in reference to Baptism
72. Question 72. Is then the external baptism with water, the washingaway of sin itself? 73. Question 73. Why then doth the Holy Ghost call baptism the washingof regeneration, and the washing away of sins?
364 365
74. Question 74. Are infants also to be baptized? The question of infant Baptism considered
366 The objections of the Anabaptists refuted
368
Theses concerning Baptism
371
OF CIRCUMCISION. What circumcision is
374 Why circumcision was instituted
374
Why it was abolished
375 What there is in the place of circumcision
375
In what circumcision and baptism agree and differ
375 Why Christ was circumcised
376
THE LORD'S SUPPER. 75. Question 75. How art thou admonished and assured in the Lordssupper, that thou art a partaker of that one sacrifice of Christ, accomplished onthe cross, and of all his benefits? What the Lord's Supper is
377
What the design of it is
379 In what the Lord s Supper differs from Baptism
380
76. Question 76. What is it then to eat the crucified body, and drink the 381
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shed blood of Christ? The institution of the Supper and the true sense of the words of the institution
382 77. Question 77. Where has Christ promised, that he will as certainly feed
and nourish believers with his body and blood, as they eat of this broken bread,and drink of this cup? 78. Question 78. Do then the bread and wine become the very body andblood of Christ? The controversy respecting the words of the institution of the holy Supper
382 390
Four classes of arguments in favor of the orthodox interpretation of the wordsof Christ
391
The testimony of the Fathers
403 Of transubstantiation
406
Of consubstantiation
407 The schism of the Consubstantialists
410
Objections in favor of consubstantiation refuted
412 79. Question 79. Why then doth Christ call the bread his body, and the
cup his blood, or the new covenant in his blood; and Paul the communion of thebody and blood of Christ? 80. Question 80. What difference is there between the Lords supper andthe Popish mass? The difference between the Lord s Supper and the Popish Mass
415 416
81. Question 81. For whom is the Lords supper instituted? For whom the Lord's Supper was instituted
424 What the wicked receive in the use of the Supper
426
What the lawful use of the Supper consists in
428
82. Question 82. Are they also to be admitted to this supper, who, byconfession and life, declare themselves infidels and ungodly? Whom the church should admit to the Supper
429 Certain arguments of the Consubstantialists noticed
435
The general points in which the churches professing the gospel agree anddiffer in the controversy respecting the Lord s Supper
435
THE PASSOVER.
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What the Passover was
437 What the design of the Passover was
438
The points of resemblance between Christ and the Paschal Lamb
439 Whether the Passover be abolished
440
THE KEYS OF THE KINGDOM OP HEAVEN. 83. Question 83. What are the keys of the kingdom of heaven? What the power of the keys given to the church is
441 Whether ecclesiastical discipline be necessary
442
How it is to be exercised
446 What the design of it is, and what abuses are to be avoided
448
In what the power of the keys of the kingdom of heaven differs from civilpower
450
A disputation respecting excommunication
453
OF THANKFULNESS. What thankfulness is
464 86. Question 86. Since then we are delivered from our misery, merely of
grace through Christ, without any merit of ours, why must we still do good works? Why it is necessary
465
MAN'S CONVERSION TO GOD. 87. Question 87. Cannot they then be saved, who, continuing in theirwicked and ungrateful lives, are not converted to God? 88. Question 88. In how many parts doth the true conversion of manconsist? 89. Question 89. What is the mortification of the old man? 90. Question 90. What is the quickening of the new man? Whether conversion be necessary
466 467 467 468
What conversion to God is
468 What the parts of man s conversion are 470
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What the causes of it
472
What the fruits of it
474 Whether it be perfect in this life
474
In what the repentance of the godly differs from that of the ungodly
475
CONCERNING GOOD WORKS. 91. Question 91. But what are good works? What good works are
476
A table of good works
479 How they may be performed
479
Whether the works of the regenerate are perfectly good
481 How they please God
482
Why they should be done
482 Whether they merit any thing in the sight of God
485
THE LAW OF GOD. 92. Question 92. What is the law of God? What the law of God is
489 What the parts of the law and their differences
490
To what extent the law has been abrogated
492 In what the law differs from the gospel
497
93. Question 93. How are these ten commandments divided? The division of the law
498 A table of the division of the Decalogue
502
General rules for the understanding of the Decalogue
502 Theses concerning the Decalogue
505
THE FIRST COMMANDMENT. 94. Question 94. What doth God enjoin in the first command?
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The preface to the Decalogue considered
507 The design of this commandment
507
The virtues of the first commandment
95. Question 95: What is idolatry (this question is not in Ursinuscommentary)
508
THE SECOND COMMANDMENT. 96. Question 96. What does God require in the second command? The design of this commandment
517 What it prohibits and sanctions
517
Of human precepts and the authority of tradition
519 97. Question 97. Are images then not at all to be made?
Whether all statues and images are here forbidden
525 Whether all worshipping of images is forbidden
528
98. Question 98. But may not images be tolerated in the churches, asbooks to the laity? Why images are not to be tolerated in our churches
530 How and by whom they are to be removed
531
Objections against the removal of images refuted
532 The exhortation added to this commandment considered
534
THE THIRD COMMANDMENT. 99. Question 99. What is required in the third command? 100. Question 100. Is then the profaning of God s name by swearing andcursing, so heinous a sin, that his wrath is kindled against those who do notendeavour, as much as in them lies, to prevent and forbid such cursing andswearing? What the name of God signifies
536 536 536
What this commandment forbids, and enjoins, with the design thereof
536 The virtues of this commandment, with the vices opposed thereto
537
The arguments of the Papists in favor of the invocation of the saints542
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considered and refuted
THE DOCTRINE OF THE OATH. 102. Question 102. May we also swear by saints, or any other creatures? What an oath is
549 By whom we are to swear
550
Whether it is lawful for Christians to take an oath
551 What oaths are lawful and what unlawful
554
Whether all oaths should be kept
554
THE FOURTH COMMANDMENT. 103. Question 103. What doth God require in the fourth command? The design of this commandment
557 An explanation of the words of the commandment
558
What and how manifold the sabbath is
561 How far the sabbath pertains to us
564
The design of the sabbath
566 How it is sanctified and how profaned
566
The virtues of this commandment, with the vices opposed thereto
567
THE ECCLESIASTICAL MINISTRY. What the ministry of the church is
571 Why it was instituted
571
What the grades of ministers are
572 What the duties of ministers
572
To whom the ministry should be committed
573
CONCERNING CEREMONIES. What ceremonies are
573 In what they differ from moral works 573
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How many kinds of ceremonies there are
574 Whether the church may institute ceremonies
574
THE FIFTH COMMANDMENT. 104. Question 104. What doth God require in the fifth command? Why obedience to the second table is necessary
575 The design of this commandment
575
The commandment itself
575 The promise annexed thereto
576
The virtues peculiar to superiors
577 The virtues peculiar to inferiors
579
The virtues common to both
580
THE SIXTH COMMANDMENT. 105. Question 105. What doth God require in the sixth command? 106. Question 106. But this command seems only to speak of murder. 107. Question 107. But is it enough that we do not kill any man in themanner mentioned above? The design of this commandment
584
The virtues which do not injure the safety of men
585 The virtues which contribute to the safety of men
586
A table of the sixth commandment
587
THE SEVENTH COMMANDMENT. 108. Question 108. What doth the seventh command teach us? 109. Question 109. Doth God forbid, in this command, only adultery, andsuch like gross sins? The design of this commandment
589
The virtues of this commandment
588 Three classes of lusts
589
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OF MARRIAGE. What marriage is
592 Why it was instituted
592
What marriages are lawful
596 Whether it be a thing indifferent
594
What the duties of married persons are
594 What things are contrary to marriage
595
THE EIGHTH COMMANDMENT. 111. Question 111. But what doth God require in this command? The design of this commandment
595 The virtues of the eighth commandment
596
Ten kinds of contracts
596 Objections against the division of property
599
THE NINTH COMMANDMENT. 112. Question 112. What is required in the ninth command? The design of this commandment
600
The virtues of this commandment with the vices opposed thereto
601
THE TENTH COMMANDMENT. 113. Question 113. What doth the tenth commandment require of us? The commandment respecting concupiscence one and not two
605 The design of this commandment
605
The principal arguments of the Pelagians
606
THE POSSIBILITY OF OBEDIENCE TO THE LAW. 114. Question 114. But can those who are converted to God, perfectly keepthese commands?
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How the law was possible before the fall, and how since the fall
608 Objections against the imperfection of the works of the regenerate
609
THE USE OF THE LAW. 115. Question 115. Why will God then have the ten commands so strictlypreached, since no man in this life can keep them? The use of the ceremonial law
612
The use of the judicial law
612 The use of the moral law in nature as pure and holy
612
In nature fallen and depraved
613 In nature restored by Christ
613
In nature perfectly glorified
615 Principal arguments of the Antinomians against the use of the law
615
OF PRAYER. 116. Question 116. Why is prayer necessary for Christians? What prayer is
619 Why it is necessary
620
117. Question 117. What are the requisites of that prayer, which isacceptable to God, and which he will hear? 118. Question 118. What hath God commanded us to ask of him? What the conditions of acceptable prayer are
621
119. Question 119. What are the words of that prayer? The Lord's Prayer
624
120. Question 120. Why hath Christ commanded us to address God thus,OUR FATHER? The preface to the Lord s Prayer 121. Question 121. Why is here added, WHICH ART IN HEAVEN?
626
THE FIRST PETITION. 122. Question 122. Which is the first petition?
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What the name of God signifies
630 What it is to hallow the name of God
630
THE SECOND PETITION. 123. Question 123. Which is the second petition? What the kingdom of God is
632 How manifold it is
633
Who the Head and King is
634 Who the subjects are
634
What the laws are
634 What benefits pertain to the subjects of this kingdom
635
Who the enemies of this kingdom are
635 Where it is administered
635
How long it will continue
635 How it comes to us
636
Why we should pray for the coming of this kingdom
636
THE THIRD PETITION. 124. Question 124. Which is the third petition? What the Will of God is
637
What we desire in this petition, and in what it differs from the second
637 Why it is necessary
636
Why it is added, As in heaven
640
THE FOURTH PETITION. 125. Question 125. Which is the fourth petition? Why temporal blessings should be prayed for
642 How they should be prayed for
643
Why Christ comprehends temporal blessings under the term bread
643
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Why Christ calls it our bread
644 Why Christ calls it daily bread
645
Why Christ adds, This day
645 Whether it be lawful to pray for riches
645
Whether it be lawful to lay any thing by for the time to come
646
THE FIFTH PETITION. 126. Question 126. What is the fifth petition? What Christ means by debts
648 What it is to forgive debts
649
Why we should desire the forgiveness of sins
650 How our sins are remitted unto us
650
THE SIXTH PETITION. 127. Question 127. Which is the sixth petition? What temptation is
653
What it is to lead into temptation
654 What is implied in delivering us from evil
655
Why this petition is necessary
655 What is the benefit of this petition
656
The order and connection of these petitions
657 128. Question 128. How dost thou conclude thy prayer?
The conclusion of this prayer.
658 Question 129. What doth the word AMEN signify?
The meaning of the word, Amen
659
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THE TRANSLATORS PREFACE. IN presenting the English Reader with a translation of the Theological Lectures of Dr.Ursinus, upon the Heidelberg Catechism, it is presumed no apology is necessary, at leastas far as the German Reformed Church is concerned. Considering the character of Ursinus,his acknowledged ability, and relations to the whole Reformed interest it is a matter ofgreat surprise, that some one has not long since been found to undertake the arduousand difficult task which we have very imperfectly accomplished. Many other works greatlyinferior to this, have been favored with translations, whilst no pains have been spared togive them an extensive circulation, and yet no attempt has been made of late years toplace these lectures in the hands of the English reader. And what is stranger still, is thefact that the name of Ursinus himself, than whom no one is more worthy of grateful andhonorable recollection, is in a great measure unknown. We have, therefore, been led toundertake the difficult task of translating these lectures, being fully convinced that weshall in so doing contribute no little to the dissemination of sound theological views, andat the same time bring to favorable notice one whose memory deserves to be held ingrateful recollection. The writings of Ursinus are well deserving of a place in everyminister s library, by the side of the works of Luther, Melancthon, Zuingle, Calvin, andothers of blessed memory, and will not suffer in the least by a comparison with them. The old English translation by Parry, made over two hundred years ago, is not onlyantiquated and unsuited to the taste of the modern English reader, but is also out ofprint, and not to be had except by the rarest chance. Few copies are to be found at thepresent day. The copy now in our possession, which we constantly consulted in makingthe present translation, was printed in the year 1645, and seems to have been gotten upwith much care and expense. We had seen notices of the work, and had for several yearsmade constant efforts to secure it, but without success, until about two years ago anesteemed friend placed in our hands a number of foreign catalogues in which we sawthree copies of the works of Ursinus, one Latin and two English, advertised. Weimmediately gave orders to have them imported, and in this way came into possession ofthe copies we now have. The Latin copy from which we have made the presenttranslation, was published in Geneva in the year 1616, and is without doubt a copy of thebest and most complete edition made by Dr. David Pareus, the intimate friend anddisciple of Ursinus. It is in every respect greatly superior to another Latin copy, the use ofwhich we secured from the Rev. Dr. Hendron of the Presbyterian church, after havingmade very consider able progress in the work of translation. This last copy was publishedin the year 1585, and is probably a copy of one of the earliest editions of the works ofUrsinus, of which notice is taken in the excellent Introduction from the pen of Dr. Nevin,which will be read with much interest, and throw much light upon the life and character ofthe author of these Lectures.
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Great pains have been taken with the translation so as to render it as complete aspossible. In every instance we have been careful to give the exact sense of the author, sothat the translation is as literal as it could well be, without being slavishly bound to thetext, the style of which we found in a number of instances to be of such a peculiarcharacter as to require some liberty on the part of the Translator. Yet with all the carethat has been taken, a number of errors will no doubt make their appearance, inreference to which we ask the indulgence of the reader. The work has been gotten outunder many disadvantages, the translation having been made, whilst attending to ourregular pastoral duties in the congregation which we have been called to serve in thiscity. . The old English translation contains considerable matter which is not to be found ineither of the Latin copies now in our possession. We have in several instances taken theliberty of inserting short extracts, changing the style, and construction of many of thesentences as to adapt it to the taste of the modern reader. Whenever this is done it ismarked by the word addenda. It is not deemed necessary to say any thing in reference to the merits of theselectures. All who have any acquaintance with the character of Ursinus, and of theimportant position which he occupied in the church in the sixteenth century the time ofthe glorious Reformation can have but one opinion respecting their merits. We may add,however, that a number of important testimonies might readily be furnished ; but weprefer rather to let the Book speak for itself, having the assurance that none can peruseits pages with proper care, without being instructed and profited. These lectures present a complete exposition of all the leading doctrines of theChristian religion in a most concise and simple form, adapted not only to those who areaccustomed to read and think, but also to a very great extent to the common reader. Noris this done in an outward, mechanical manner, but it introduces us at once into theinmost sanctuary of religion, which all are made to feel is not mere form or notion, ordoctrine, but life and power, springing from Christ, the Way, the Truth and the Life. To the German Reformed Church these lectures should possess much interest. Nowork could well be published at this time, which should be in greater demand. It mayindeed, be said to meet a want which has been extensively felt in our church, not only bythe ministry, but also by the laity. Many persons have often asked for some work whichwould give a complete and faithful exposition of the doctrines contained in our excellentsummary of faith the Heidelberg Catechism. Such a work has been greatly needed foryears past, and cannot fail to accomplish a number of important and desirable ends. Andas Ursinus was the chief compiler of this symbol, he must always be regarded as the mostauthoritative expounder of the doctrines which it contains. Great exertions should,therefore, be made to have his Commentary placed in every family belonging to ourReformed Zion. But whilst these Lectures possess a peculiar interest to the German Reformed Church,it should not for a moment be supposed that they have merely a denominational interest,
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which may be said to be true of many works. They are like the excellent symbol of whichthey pro fess to give a complete and faithful exposition, truly catholic and general. Norcould the book well be otherwise if true to itself. A faithful exposition of the Apostlescreed, the Decalogue and Lord s Prayer, which enter so largely into the HeidelbergCatechism, cannot fail to be of general interest to all those who love and pray for theprosperity and coming of Christ s kingdom. May we know therefore, fondly anticipate arapid and extensive circulation of the book in the different branches of the ChristianChurch. We do not of course intend to be understood as giving an unqualified approval ofevery view and sentiment contained in these lectures. It is sufficient to say that they are,as a whole, truly orthodox, and well adapted to promote the cause of truth and godliness.They are characterized throughout by earnestness and independence of thought. Thewriter every where speaks as one who feels the force and importance of the views whichhe presents. It should also be borne in mind that the value of a book does not consist inits agreement and harmony with the views and opinions generally received andentertained, which may be said to be true of many works which after all do not possessany great value, containing nothing more than a repetition of what has been often said ina more impressive manner. Such, however, is not the chief recommendation of the bookwhich we here present to the Christian public : for whilst it may be said to be in harmonywith the doctrines which have been held by the church from the very beginning, it is atthe same time earnest, deep, and independent, and well calculated at every point toawaken thought and enquiry. Conscious of having labored hard and diligently to give a good and faithful translationof these lectures, we now commit them to the public, not without much diffidence, withall the imperfections attending the present translation, with the hope and prayer thatthey may accomplish the objects we have had in view, and that the reputation of thelectures themselves may be made to suffer no injury from the form in which they nowappear. GEO. W. WILLIARD. COLUMBUS, OHIO, SEPT. 1851.
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INTRODUCTION.
The year following, he was promoted to the degree of Doctor of Divinity, which imposedon him the duty of delivering theological lectures in the University. It soon became plain,that he was formed to be the ruling spirit of the new movement, which had commencedin the Church of the Palatinate. He gained completely the confidence of the Elector ; hislearning and piety, and excellent judgment, secured for him the general respect of hiscolleagues ; and from all sides, the eyes of man were turned to him more and more, asthe best representative and expounder of the cause in whose service he stood, and towhose defence he had cheerfully consecrated his life. In this way, with all the naturalquietness of his character, we find him gradually placed in the very heart and centre ofthe great ecclesiastical struggle, in which he was called to take part. His settlement atHeidelberg, continued till the death of his patron, Frederick, in 1576, a period of fifteenyears. During this time, his labors were kept up with the most untiring constancy anddiligence ; the occasion and demand for them, being still in proportion to their generallyacknowledged faithfulness and worth. His regular official services were extensive andheavy ; the more especially so, as he could never consent to be loose or superficial in hispreparations, but felt himself bound always to bestow on his lectures the most thoroughand conscientious care. But in addition to all this, he was called upon continually, toconduct a large amount of other business, growing out of the public history of the times,and often of the most arduous and responsible kind. On every emergency, in which itbecame necessary to vindicate or support the Reformed faith, as it stood in thePalatinate, whether this was to be done in the name of the theological faculty ofHeidelberg, or by the authority of the Elector, Ursinus was still looked to as the leadingcounsellor and spokesman of the transaction. With the high position, moreover, which theChurch of the Palatinate very soon won, among the Churches generally of the sameconfession, associated as its distinctive genius and spirit were from the beginning with hisname, the representative character now noticed took from year to year a still widerrange, extending in time, we might almost say, like that of Calvin himself, to the entireReformed communion. As the earlier chiefs of this faith were removed by death, therewas no one who, by his personal connections, his extensive knowledge, his clear insightinto the interior nature of the points in debate, and the admirable qualities of his spirit,could be said to be better fitted to represent the communion in any such general way ;and there was no one probably, to whom in truth the confidence of all was so muchdisposed to turn, as the main prop-and pillar, theologically, of the whole Reformed cause.
Among the public ecclesiastical services to which we have just referred, the first placebelongs, of course, to the formation of the Heidelberg Catechism, which is to be regardedas in some sense, the, foundation of his subsequent labors. To this task he was appointedin 1562, by the Elector Frederick, in association with the distinguished theological
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professor and court-preacher, Caspar Olevianus. Each of them drew up separately, in the first place, his own scheme or sketch of whatwas supposed to be required, Olevianus in a popular tract on the Covenant of Grace, andUrsinus in a two-fold Catechism, the larger for older persons, and a smaller one forchildren. Out of these preliminary works was formed, in the first place, the Catechism asit now stands. It has been generally assumed from the first, that the principal agency inits production, is to be ascribed to Ursinus > and to be fully convinced of thecorrectness of this view, it is only necessary to compare the work itself with his larger andsmaller Catechisms, previously composed, as well as with his writings upon it hi the wayof commentary and defence afterwards. Whatever use may have been made of foreignsuggestion or help, it is sufficiently plain from the interior structure of the formulary itself,that it is no mechanical compilation, but the living product of a single mind ; there is an inward unity, harmony, freshness and vitality, pervading it throughout, which show it to be,in this respect, a genuine work of art, the inspiration, in a certain sense, of onerepresenting the life of many. And it is no less plain, we may say, that the one mind inwhich it has thus been moulded and cast, is that emphatically of Ursinus and of no onebesides. The Catechism breathes his spirit, reflects his image, and speakes to us in thevery tones of his voice, from the first page to the last.
It is well known, what widely extended favor this little work soon found in all parts of theReformed Church. In every direction, it was welcomed as the best popular summary ofreligious doctrine, that had yet appeared on the side of this confession. Distinguisheddivines in other lands, united in bearing testimony to its merits. It was considered theglory of the Palatinate, to have presented it to the world. Some went so far, as to make itthe fruit of a special and extraordinary influence of (rod s Spirit, approaching even toinspiration. It rose rapidly into the character of a general symbol, answerable in such -view to what Luther's Catechism had already become as a popular standard for the otherconfession. Far and wide, it became the basis on which systems of religious instructionwere formed, by the most excellent and learned divines. In the course of time,commentaries, paraphrases, and courses of sermons, were written upon it almost without number. Few works have passed into as many different versions. It was translatedinto Hebrew, ancient and modern Greek, Latin, Low Dutch, Spanish, French, English,Italian, Bohemian, Polish, Hungarian, Arabic and Malay. In all this, we have at once anargument of its great worth. It must have been admirably adapted, to meet the wants ofthe Church at large, as well as admirably true to the inmost sense of its general life, tocome in this way so easily and so soon to such wide reputation and credit. Originally aprovincial interest merely, it yet grew rapidly into the character of a general or universalsymbol ; while other older Catechisms and Confessions of Faith, had force, at best, onlyfor the particular countries that gave them birth. It was owned with applause, in Switzerland, France, England, Scotland and Holland, as well as by all who were favorablydisposed towards the Reformed faith, in Germany itself. Nor was this praise transient; anephemeral burst of applause, succeeded again by general indifference and neglect. Onthe contrary, the authority of the symbol grew with its age. It became for the Reformed
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body, as we have just seen, the counterpart in full of the similar text book held by theLutheran body from the hand of Luther himself. In this character, we find it quoted andappealed to on all sides, by both friends and foes. Such vast popularity, we say, of itself,implies vast merit. We may allow, indeed, that the terms in which some of the old divineshave spoken of its excellence, are carried beyond due .measure. But this generaltestimony of the whole Reformed Church in its favor, must ever be of force, to show thatthey had good reason to speak here with a certain amount of enthusiasm.
The fact of its wide spread and long continued popularity, is important, also, in anotherview ; it goes to show that the formulary was the product, truly and fully, of the religiouslife of the Reformed Church, in the full bloom of its historical development, as this wasreached at the time when the work made its appearance. No creed or confession can beof genuine force, that has not this inwardly organic connection with the life it represents.This must go before the symbol, creating it for its own use. The creed so produced, maycome to its utterance, indeed, in the first place, through the medium of a single mind ;but the single mind, in such