LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON. N. J. PRESENTED BY A. A. Hodge BX 9428 .U73 1851 Ursinus, Zacharias, 1534- 1583. The commentary of Dr. Zacharias Ursinus on the Digitized by tine Internet Arciiive in 2009 witin funding from Princeton Tiieoiogicai Seminary Library http://www.arcliive.org/details/commentaryofdrzaOOursi THE COMMENTARY OP DR, ZACHARIAS'URSINUS, HEIDELBERG CATECHISM. V ■ TRANSLATED FROM THE_^ ORIGINAL LATIN, BY THE REV. G. W. WILLIARD, D. D, THIRD AMERECAN EDITION CINCINNATI: T. P. BUCHER, PUBLISHER. Printed and Bound by the El si Street Printing Co sr pant, Entered according to Act of Congress, in the year 1851, BY G. W. WILLIARD, In the Clerk's Office of the District Court of the Diatrict of Ohio. THE TRANSLATOR'S PREFACE In presenting the English Reader with a translation of the Theolo- gical Lectures of Dr. Ursinus, upon the Heidelberg Catechism, it ia presumed no apology is necessary, at least as far as the German Re- formed Church is concerned. Considering the character of Ursinus, his acknowledged ability, and relations to the whole Reformed interest it is a matter of great surprise, that some one has not long since been found to undertake the arduous and difficult task which we have very imper- fectly accomplished. INIany other works greatly inferior to this, have been favored with translations, whilst no pains have been spared to give them an extensive circulation, and yet no attempt has been made of late years to place these lectures in the hands of the English readei. And what is stranger still, is the fact that the name of Ursinus himself, than whom no one is more worthy of grateful and honorable recollection, is in a great measure unknown. We have, therefore, been led to un- dertake the difficult task of translating these lectures, being fully con- vinced that we shall in so doing contribute no little to the dissemination of sound theological views, and at the same time bring to favorable notice one Avhose memory deserves to be held in grateful recollection. The writings of Ursinus are well deserving of a place in every minis- ter's library, by the side of the works of Luther, Melancthon, Zuingie, Calvin, and others of blessed memory, and will not suffijr in the least by a comparison with them. The old English translation by Parry, made over two hundred years ago, is not only antiquated and unsuited to the taste of the modern English reader, but is also out of print, and not to be had except by the rarest chance. Few copies are to be found at the present day. The copy now in our possession, which we constantly consulted in mak- ing the present translation, was printed in the year 1645, and seems to have been gotten up with much care and expense. We had seen no- tices of the work, and had for several years made constant efforts to secure it, but without success, until about two years ago an esteemed IV TRAiS\SLATOR S PREFACE. friend placed in our hands a number of foreign catalogues in -whicli we saw three copies of the works of Ursinus, one Latin and two English, advertised. We immediately gave orders to have them imported, and in this way came into possession of the copies we now have. The Latin copy from which we have made the present translation, was published in Geneva in the year 1616, and is without doubt a copy of the best and most complete edition made by Dr. David Pareus, the intimate friend and disciple of Ursinus. It is in every respect greatly superior to another Latin copy, the use of which we secured from the Rev. Dr. Hendron of the Presbyterian church, after having made very consider- able progress in the Avork of translation. This last copy was published in the year 1585, and is probably a copy of one of the eai'liest editions of the works of Ursinus, of which notice is taken in the excellent " In- troduction" from the pen of Dr. Nevin, which will be read with much interest, and throw much light upon the life and character of the author of these Lectures. Great pains have been taken with the translation so as to render it as complete as possible. In every instance we have been careful to give the exact sense of the author, so that the translation is as literal as it could well be, without being slavishly bound to the text, the style of which we found in a number of instances to be of such a peculiar character as to require some liberty on the part of the Translator. Yet with all the care that has been taken, a number of errors will no doubt make their appearance, in reference to Avhich we ask the indulgence of the reader. The work has been gotten out under many disadvan- tages, the translation having been made, whilst attending to our regular pastoral duties in the congregation which we have been called to serve in this city' The old English translation contains considerable matter which is not to be found in either of the Latin copies now in our possession. We have in several instances taken the liberty of inserting short ex- tracts, changing the style, and construction of many of the sentences so as to adapt it to the taste of the modern reader. Whenever this is done it is marked by the word "addenda." li is not deemed necessary to say any thing in reference to the merits of these lectures. All who have any acquaintance Avith the cha- racter of Ursinus, and of the important position which he occupied in the church in the sixteenth century — the time of the glorious Reforma- tion— can have but one opinion respecting their merits. We may add, however, that a number of important testimonies might readily be fur- nished ; but we prefer rather to let the Book speak for itself, having translator's preface. 7 the assurance that none can peruse its pages with proper care, ^^•ithout being instructed and profited. These lectures present a complete exposition of all the leading doc- trines of the Christian religion in a most concise and simple form, adapted not only to those -who are accustomed to read and think, but also to a very great extent to the common reader. Nor is this done in an outward, mechanical manner, but it introduces us at once into the inmost sanctuary of religion, which all are made to feel is not a mere form or notion, or doctrine, 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. No work could well be published at this time, which should be in greater demand. It may indeed, be said to meet a want which has been extensively felt in our church, not only by the ministry, but also by the laity. ]Many persons have often asked for some work which would give a complete and faithful exposition of the doctrines contained in our excellent summary of faith — the Heidelberg Catechism. Such a work has been greatly needed for years past, and cannot fail to accom- plish a number of important and desirable ends. And as Ursluus v»-a3 the chief compiler of this symbol, he must always be regarded as the most authoritative expounder of the doctrines which it contains. Great exertions should, therefore, be made to have his Commentary placed in every family belonging to our Reformed Zion. But whilst these Lectures possess a pecuhar interest to the German Reformed Church, it should not for a moment be supposed that they have merely a denominational interest, which may be. said to be true of many works. They are like the excellent symbol of which they pro- fess to give a complete and faithful exposition, truly catholic and gen- eral. Nor could the book well be otherwise if true to itself. A faith- ful exposition of the Apostles' creed, the Decalogue and Lord's Prayer, which enter so largely into the Heidelberg Catechism, cannot fail to be of general interest to all those who love and pray for the prosperity and coming of Christ's kingdom. May we not therefore, fondly anti- cipate a rapid and extensive circulation of the book in the different 'branches of the Christian Church. We do not of course intend to be understood as giving an unqualined approval of every view and sentiment contained in these lectures. It is sufficient to say that th6y are, as a whole, truly orthodox, and well adapted to promote the cause of truth and godliness. They are cha- racterized throughout by earnestness and independence of thought. The 71 TRANSLATOR S PREFACE. writei' every where speaks as one who feels the force and importance of the views which he presents. It should also be borne in mind that the value of a book does not consist in its agreement and harmony with the views and opinions generally received and entertained, which may be said to be true of many works which after all do not possess any great value, containing nothing more than a repetition of what has been often said in a more impressive manner. Such, however, is not the chief recommendation of the book which we here present to the Christian public : for whilst it may be said to be in harmony with the doctrines which have been held by the church from the very beginning, it is at the same time earnest, deep, and independent, and well calcu- lated at every point to awaken thought and enquiry. Conscious of having labored hard and diligently to give a good and faithful translation of these lectures, we now commit them to the pul> lie, not without much diffidence, with all the imperfections attend- ing the present translation, Avith the hope and prayer that they may accomplish the objects we have had in view, and that the reputation of the lectures themselves may be made to suffer no injury from the form in which they now appear. GEO. \V. WILLIARD. Columbus, Ohio, Sept. 1851. INTRODUCTION. ZACHARIAS URSINUS. Among the reformers of the second generation, the race of distinguished men, who, though themselves the children of the reformation, were yet in a certain sense joine(^ with the proper original Apostles of that great work, in canying it out to its final settlement and conclusion, no one can be named who is more worthy of honorable recollection, than the learned and amiable author of the far-famed Hei- delberg Catechism. In some respects, indeed, the authorship of this symbol must be referred, we know, to different hands. But in its main plan, and reigning spirit, it is the genial product, plainly, of a single mind, and to the end of time, accordingly, it will be known and revered as a monument, sacred to the memory of Zacharias Ur sinus. In one view we may say of the Catechism, that it forms the best history, and clearest picture of the man himself ; for the materials of his biography, outwardly considered, are comparatively scanty, and of no very striking interest. He had neither taste nor talent for the field of outward adventure and exploit. His whole nature shrank rather from the arena of public life. In its noise and tumult, he took, comparatively speaking, but little part. The world in which he moved and acted mainly, was that of the spirit ; and here, his proper home, was the sphere of religion. To understand his history and character, we need not so much to be familiar with the events of his life outwardly taken, as to know the princi- ples and facts which go to make up its constitution in an inward view ; and of this, we can have no more true or honorable representation, perhaps, than the likeness that is still preserved of him in his own Catechism. Here, most emphatically may it be said, that '• he being dead, yet speaketh." Ursinus was a native of Bresslau, the capitol of Silesia. He was bom on the 18th of July, in the year 1534, of respectable parents, whose circumstances, however, in a worldly view, appear to have been of the most common and moderate order. The proper family name was Beer, (Bear) which, according to the fashion of the learned world in that period, was exchanged subsequently, in his case, for «he more sonorous corresponding Latin title, Ursinus. He discovered at a very early period, a more than usual talent and disposition for acqviiring knowledge, and was sent in his sixteenth year accordingly, to Wittemberg, for the prosecution of his studies in the celebrated University of that place, then under the auspices mainly, of the amiable and excellent Melancthon. Here he was supported, in Vm INTRODUCTION. part it seems, for a time at least, by foreign assistance, and particularly by an allowance from the Senate of his native city ; while he was enabled soon to help Jiimself also, in part, by a certain amount of service in teaching. He remained in connection with this University, altogether, seven years, though not without some interruption. The breaking out of the plague in Wittemberg, was the occasion of his spending a winter, in company with Melancthon, at Torgaw ; and for some other reason, the threatening aspect, perhaps, of the political heavens, he left the histitution again in 1552, and returned with honorable testimonials to the place of his birth. The year after, however, we find him back once more in his beloved Wittemberg, where his studies were continued now with great dili- gence and success, on to the year 1557. During this period, his proficiency in the arts and sciences, was such as to win for him general approbation and favor. He is represented as excelling particu- larly in classical literature, philosophy and theology. He was considered besides, quite a master of poetry ; and composed himself various productions in Latin and Greek verse, which were much admu-ed. Along with all this intellectual culture too, went hand in hand a corresponding culture of the inner spiritual man, which formed the crowning grace of his education, and added new value to every gift besides. Naturally gentle, modest, amiable and sincere, these qualities were re- fined and improved still farther, by the power of religion, which was with him a matter of living sense and inward heart-felt experience, the deepest and most com- prehensive habit of the soul. It speaks with special significance to his praise, that Melancthon, the ornament of the University, conceived a very high regai-d for his abilities and moral qualities, and continued on terms of intimate personal friendslup with him to the end of his own life. The high opinion in which he held his pupil, is shown strikingly by the encyclical letter of recommendation which he placed in his hands, when he proposed, at the close of his course in Wittem- berg, to go abroad for a time, on a tour of observation and acquaintance in other parts of the learned world as it then stood. This sort of travel, which served to bring the young apprentice of letters into personal contact with foreign scholars, was considered in that age necessary in some sense to a finished theological training; and it shows the importance attached to it, as well as the honorable relation in which he stood to his native place, that the Senate of Bresslau saw proper, in the case of Ursinus, to provide for the ex- penses of his journey out of the public funds. It was on the ground of this - municipal generosity mainly, that he felt himself bound subsequently, to devote his first professional labors to the service of this city. Melancthon describes him, in his circular, as a young man of respectable ex- traction, endowed of God with a gift for poetry, of upright and gentle manners, deserving the love and praise of all good men. " He has lived in our Academy," he goes on to say, " about seven years, and has endeared hmiself to everybody of rio-ht feeling among us, by his sound erudition, and his earnest piety towards INTRODUCTION. IX God." Then follows a notice of his pilgrimage, undertaken to make himsoif ac- quainted with the wise and good in other lands ; who are affectionately asked, accordingly, to receive him in a spirit answerable to his learning and modesty. Provided with this high recommendation, he accompanied Melancthon first to the meiuorable conference, held in 1557, at Worms, from which place he pro- ceeded afterwards to Heidelberg, Strasburg, Basel, Lausanne and Geneva. This brought him into acquaintance with the leaders generally of the Reformed Church; who seem to have been gained, in a short time, to as favorable a judgment of his character, as that just quoted from ]Melancthon himself. From Switzerland he passed, by Lyons and Oj-lcaus, to the city of Paris, where he spent some time per- fecting himself in French and Hebrew. After this, we find him again in Switzer- land, making himself at home, especially in Zurich, where he enjoyed the intimate confidence and friendship of BuUinger, Peter Martyr, Gessner and other distin- guished men, then belonging to that place. On his return to Wittemberg, he received a call (Sept., 1558) from the au- thorities of Bresslau, to take charge of its principal school, the Elizabethan Gymnasium. Here his services gave great satisfaction. But it was not long before a difficulty rose, which brought the first settlement to an abrupt termination. Tliis was noth- ing less than a charge against him of unsound faith in regard to the sacraments. It was a time when Lutheran Germany was passing into a general hurricane of excitement, under the progress of the second gi'eat sacramental war, which resulted in its rupture, finally, into two confessions. Ursinus was found to hold the Calvinistie view of Christ's presence in the Lord's supper, as distinguished from the high Lutheran doctrine of such men as Westphal and Tileinann Hesshuss. An alarm was raised accordingly, by the clei'gy of the place, on the sul)ject of his ortho.luxy. As in the case of the celebrated minister Hardenberg, of Bremen, so here ouj great gcounl of suspicion, w.is Melaucthon's friendship and favor. It seemed to be taken for granted, by the zealots for high Lutheranism, that no one coald bejn^lose intimacy with Melancthon, who was not at bottom a Crypto — Calvinist. Ursinus publislied a small tract in his own justification, setting forth in clear and compact summary, his views of the sacramental presence. This was his first theological production. It exhibited what might be regarded as the Me- lancthonian doctrine of the eucharist, and was in fact approved and commended by Melancthon himself in terms of the highest praise. It did not serve, however, to silence the spirit of persecution in Bresslau. The author was still held up to reproach as a sacramentarian. In these circumstances, he made up his mind in a short time to withdraw. T'.ie magistracy would gladly have retained him, in spite of the industrious clamor of his enemies. But ho had a strong constitutional aversion to all strife and commotion ; and he retired accordingly, with an honora- ble dismission, a voluntary martyr to the holy cause of peace, to seek a more quiet sphere of action in some different quarter. X INTRODUCTION. When asked by a friend at this time, whither he would now go, his reply was in keeping with the union of gentleness and firmness, that entered so largely into his cliaracter. " I am well content to quit my country," he said, " when it will not tolerate the confession of truth which I cannot with a good conscience renounce. Were my excellent preceptor, Philip, still alive, I would betake myself to no one else than him. As he is dead, however, my mind is made up to turn to the Zu- richers, who are in no great credit here, indeed, but whose fame stands so high with other churches, that it cannot be obscured by our preachers. They are pious, learned, great men, in whose society I am disposed, henceforth, to spend my life As regards the rest, God will provide." He reached Zurich on the 3d of October, 1560, and devoted the following win- ter here, to the active prosecution of his studies ; under the guidance, more par- ticularly, as it would seem, of the distinguished theologian, Peter Martyr. His relations to this learned and excellent man were in some respects of the same kind, with those in which he had stood previously with Melanethou. Among all the Swiss reformers, there was no one to whom he attached himself so closely, or who exerted over him the same influence, as this may be traced still in his subsequent writings. So far as the Reformed complexion is found to prevail directly in Ursi- nus, the pupil of Melancthon, the modification is to be referred mainly to Peter Martyr. In the meantime God was preparing a proper theatre for his activity in the Church of the Palatinate, for which, also, his whole previous history and training might seem to have been designed and ordered, in the way of special Providence. This interesting countiy, had hardly become well settled on the side of tlie Re- formation, before it was thrown into violent commotion, in common with other parts of Germany, by the breaking out of the second sacramental war, to which we have already referred, as leading to the rupture of the two confessions. Out of this rupture, and in the midst of these storms of fierce theological debate, grew the German Reformed Church, over against the cause of high Lutheranism, as this came to its natural completion finally in the Form of Concord. The great point at issue in the controversy, as it now stood, was the mode simply of Christ's mystical presence in the holy eucharist. The fact of a real communi- cation witli his true mediatorial life, the substance of his body and blood, was ac- knowledged in general terras on both sides. The rigid Lutheran party, however, were not satisfied with this. They insisted on a nearer definition of the manner in which tlie mystery must be regarded as having place ; and contended in par- ticular for the formula, " In, with and under," as indispensable to a complete expression of the Saviour's sacramental presence. He must be so comprehended in the elements, as to be received along with them by the mouth, on the part of all communicants, whetlier believers or unbelievers. It was for refusing to admit these extreme requisitions only, that the other party was branded with the epithet " sacramentarian," and held up to malediction in every direction as the pest of INTRODUCTION. XI soeioty. Tlie heresy of which it was judged to be guilty, stood simply in this, that the presence of Christ was held to be, after the theory of Calvin, not "in, with and under " the bread, but only loith it; not for the mouth, but only iov faith ; not in the flesh, but only by the Spirit, as the medium of a higher mode of ex- istence ; not for unbelievers, therefore, but only for believers. This was the na- ture of the question, that now kindled all Grermany into conflagration. It respected altogether the mode or manner of Christ's substantial presence in the Lord's supper, not the awful fact of the mystery itself as always owned by the Christian Church. The controversy soon reached the Palatinate. The city of Heidelberg espe- cially, and its University, were thrown by it into complete confusion. It was in the midst of this tempestuous agitation, that the wise and excellent Prince Frede- rick the Third, surnamed the Pious, succeeded to the electorate. Under his auspices, as is geneniUy known, the Reformed or Calvinistic tendency became es- tablished in the Palatinate. In the first place, the public quiet was restored by the dismission of the two factious spirits, Hesshuss and Klebiz, who, as leaders on different sides, made the pulpit ring with intemperate strife, and were not to be silenced in any more gentle way. It was then felt necessary, in the next place, to have the subject of this controversy brought to some such settlement, if possible, as might preserve the peace of the country in time to come. The Elector con- ceived the design, accordingly, of establishing a rule of faith for his dominions, which might serve as a common measure to compose and regulate the existing dis- traction. The Augsburg Confession, plainly, was not enough for this object ; for the point to be settled was mainly, in what sense that Confession was to be taken on the question here in debate. Melancthon was consulted in the case, and one of the last acts he performed, is found in the celebrated Response, by which he gave his sanction to the general course proposed by the Elector Frederick ; although, of course, he could not be supposed to have in view the end to which the movement came fiually, as a formal transition to the Reformed Church. Such, however, was in a little time the result. There was no violent revolution in this change. The reigning spirit of the University, and of the land, was already more Reformed than Lutheran. Some alterations were made in the forms of worship. In all new ap- pointments, preference was given to Calvinistic divines, and several were called from abroad to occupy places of trust and power. Finally, the whole work may be said to have bjcome complete by the formation of the Heidelberg Catechism Among the new app jintmeuts of which we have just spoken, no name deserve to be regarded as more important or conspicuous, than that of Zacharias Ursinus. The direct occasion of his call, appears to have been an invitation of the same kind addressed in the first place to his friend, Peter Martyr, which this last saw proper to decline on account of his advanceil age, while he used his mfluence afterwards, to secure the situation for Ursinus. In tliLs way he was brought to Heidelberg, A. D. 15G1, where he became honorably settled as principal of the institution known as the " Collegium Sapientife," in the twenty-eighth year of his age. XU INTRODUCTION. The year following, he was promoted to the degi'ee of Doctor of Divmity, which imposed on 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 commenced in the Church of the Palatinate. He gained completely the confidence of the Elector ; his learning and piety, and excellent judgment, secured for him the general respect of his colleagues; and from all sides, the eyes of men were turned to him more and more, as the best representative and expounder of the cause in whose service he stood, and to whose defence he had cheerfully consecrated his life. In this way, with all the natural quietness of hia character, we find him gradually placed in the very heart and centre of the great ecclesiastical struggle, in which he was called to take part. His settlement at Hei- delberg, continued till the death of his patron, Frederick, in 1576, a period of fifteen years. During this time, his labors were kept up with the most untiring constancy and diligence ; the occasion and demand for them, being still in propor- tion to theii" generally acknowledged faithfulness and worth. His regular official services were extensive and heavy ; the more especially so, as he could never con- sent to be loose or superficial in his preparations, but felt himself bound always to bestow on his lectures the most thorough and conscientious care. But in addition to all this, he was called upon continually, to conduct a large amount of other business, growing out of the public history of the times, and often of the most ar- duous and responsible kind. On every emergency, in wliich it became necessary to vindicate or support the Reformed faith, as it stood in the Palatinate, whether this was to be done in the name of the theological faculty of Heidelberg, or by the authority of the Elector, Ursinus was still looked to as the leading counsellor and spokesman of the transaction. With the high position, moreover, which the Church of the Palatinate very soon won, among the Churches generally of the same confession, associated as its distinctive genius and spirit were from the beginning with his name, the representative character now noticed took from year to year a still wider range, extending in time, we might almost say, like that of Calvin him- self, to tlie entire Reformed comnmnion. As the earlier chiefs of this faith were removed by death, there was no one who, by liis personal conneptions, his exten- sive knowledge, his clear insight into the interior nature of the points in debate, and the admirable qualities of his spirit, could be said to be better fitted to repre- sent the communion in any such general way ; and there was no one probably, to whom in truth the confidence of all was so much disposed 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 place belongs, of course, to the formation of the Heidelberg Catechism, which is to be regarded as in some sense, the foundation of his subsequent labors. To this task he was appointed iij 1562, by the Elector Frederick, in association with the distinguished theological professor and court-preacher, Caspar Olevianus. Each of them di'ew up sepai'ately, in the first place, his owii scheme or sketch of INTRODUCTION. XIU what was supposed to be required, Olevianus in a popular tract on the Covenant of Grace, and Ui'sinus in a two-fold Catechism, the larger for older persons, and a smaller one for children. Out of these preliminary works was formed, in the first place, the Catechism as it now stands. It has been generally assumed from the first, that the principal agency in its production, is to be ascribed to Ursinus ; and to be fully convinced of the correctness of this view, it is only necessary to compare the work itself with his larger and smaller Catechisms, previously com- posed, as well as with his writings upon it in the way of commentary and defence afterwards. Whatever use may have been made of foreign suggestion 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 in- ward unity, harmony, fi"eshness and vitality, pervading it throughout, which show it to be, in this i-espeet, a genuine work of art, the inspiration, in a certain sense, of one representing the life of many. And it is no less plain, we may say, that the one minil in which it has thus ))een moulded and cast, is that emphatically of Ursinus and of no one besides. The Catechism breathes his spirit, reflects his image, and speakes to us in the very tones of his voice, from the first page to the la-st. It is well known, what widely extended favor this little work soon found in all parts of the Reformed Church. In every du-ection, it was welcomed as the best popular summary of religious doctrine, that had yet appeared on the side of this confession. Distinguished divines in othw lands, united in bearing testimony to its merits. It was considered the glory of the Palatinate, to have presented it to the world. Some went so far, as to make it the fruit of a special and extraordi- nary influence of God's Spirit, approaching even to inspiration. It rose rapidly into the character of a general symbol, answerable in such view to what Luther't! Catechism had already liecome as a popular standard for the other confession. Far and wide, it became the basis on which systems of religious instruction were formed, by the most excellent and learned divines. In the course of time, com- mentaries, paraphrases, and courses of sermons, were vn'itten upon it almost with- out number. Few works have passed into as many different versions. It was translated into 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 an ai'gument of its great worth. It must have been ad- mirably adapted, to meet the wants of the Church at large, as well as admirably true to the inmost sense of its general life, to come in this way so easily and so Boon to such wide reputation and credit. Originally a provincial interest merely, it yet grew rapidly into the character of a general or universal symbol ; while other older Catechisms and Confessions of Faith, had force, at best, only for the particular countries tliat gave them birth. It was owned with applause, in Switzer- land, France, England, Scotland and Holland, as well as by all who we're favora- bly disposed towards the Reformed faith, in Germany itself. Nor was this praise is L le / \ XIV INTRODUCTION. transient; an ephemeral burst of applause, succeeded again by general indifference and neglect. On the contrary, the authority of the symbol grew with its age. It became for the Reformed body, as we have just seen, the counterpart in full of the similar text book held by the Lutheran body from the hand of Luther himself. In this character, we find it quoted and appealed 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 divines have spoken of its excel- lence, are carried beyond due measure. But this general testimony of the whole Reformed Church in its favor, must ever be of force, to show that they 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 another view ; it goes to show that the formulary was the product, truly and fully, of the religious life of the Reformed Church, in the full bloom of its historical de- velopment, as this was reached at the time when the work made its appearance. No creed or confession can be of 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, may come to its utterance, indeed, in the first place, thi-ough the medium of a single mind ; but the single mind, in such ease, must ever be the organ and bearer of the general life in whose name it speaks ; otherwise it will not be heard nor felt. Here is the proper criterion of any true Church confession, whether it be in the character of a liturgy, catechism or hymn- book. It must be the life of the Church itself, embodied through some proper organ, in such form of speech, as is at once recognized and responded to by the Church at large, as its own word. This relation between word and life, is happily exhibited in the case now under consideration. Though in one sense a private work, the formulary before us, was by no means the product of simply individual reflection, on the part either of one or of several. Ursinus, in the preparation of it, was the organ of a religious life, far more general and comprehensive tlian his own. It is the utterance of the Reformed faith, as this stood at the time, and found expression for itself through his person. The evidence of this, we have in the free, full response with which it was met, on the part of the Chm-ch, not only in the Palatinate, but also in other lands. It was, as though the entire Reformed Church heard, and joyfully recognized, her own voice in the Heidelberg Catechism. No product of mere private judgment or private will, could have come thus into such universal favor. The great merit which maybe fairly inferred from this great reputation, is.amply verified, when we come to consider the actual character of the work itself. The more it is carefully studied and examined, the more is it likely to be admired. Among all Protestant symbols, whether of earlier or later date, we hold it to be decidedly the best. It is pervaded throughout, by a thoroughly scientific spirit, far beyond what is common in formularies of this sort. But its science is always earnestly and solemnly practical. It is doctrine apprehended and represented INTRODUCTION. • XV continually in the form of life. The construction of the whole, is uncommonly simple, beautiful and clear, while the freshness of a sacred religious feeling, breathes through its entire execution. It is for the heart, full as much as for the head. The pathos of a deep toned piety, -Bows like an under current, through all its teaching, from beginning to end. This serves to impart a peculiar character of dignity and force, to its very style, which at times, with all its simplicity, becomes truly eloquent, and moves with a sort of priestly solemnity, which all are con- strained to reverence and respect. Among its characteristic perfections, deserves to be noted particularly, its catholic spirit, and the rich mystical element, that is found to enter so largely into its composition. No other Reformed symbolical book can compare with it in these respects. Its catholicity appears in its sympathy with the religious life of the old Catholic Chm-ch, in its care to avoid the thorny dialectic subtleties of Calvinism, in the preference it shows for the positive in religion as opposed to the merely negative and controversial, and in the broad and free character generally, which marks the tone of its instructions. Considering the temper of the times, and the relations out of which it grew, it is remarkably free from polemical and party prejudices. A fine illustration of the catholic, historical feeling now noticed, is found in the fact, that so large a part of the work is based directly upon the Apostle's Creed. It not only makes use of this as a text, but enters with evidently nearty interest and affection also, into its general spirit, with the sound, and most certainly right feeling, that no Protestant doctrine can ever be held in a safe form, which is not 80 held as to be in truth a living branch from the trunk of this primitive symbol in the consciousness of faith. We have to regret indeed always, the turn given (Ql, 44 ) to the clause in the fourth article. He descended into hell ; where the authority of Calvin is followed, in giving to the words a signification which is good in its own nature, but at the same time notoriously at war with the historical sense of the clause itself. A great deal of offence too, as is generally known, has been taken with the unfortunate declaration, by which the Roman mass is denounced, at the close of the 80th Question, as being " nothing else than a denial of the one sacrifice and sufierings of Jesus Christ, and an accursed idolatry." But it should never be forgotten, that this harsh anathema, so foreign from the spirit of Melanc- thon and Ursinus, and from the reigning tone also of the Heidelberg Catechism, forms no part of the original Work as published under the hand of Ursinus him- self. It is wanting in the first two editions ; and was afterwai-ds foisted in, only by the authority of the Elector Frederick, in the way of angry retort and counter- blast, we are told, for certain severe declarations the other way, which had been passed a short time before by the Council of Trent. The mystical element of the Catechism, is closely connected with the catholic spirit, of which we have just spoken. It is that quality in religion, by which it goes beyond all simply logical or intellectual apprehension, and addresses itself di- rectly to the soul, as something to be felt and believed even where it is too deep to XVI INTRODUCTION. be explained. The Bible abounds with such mysticism. It prevails, especially, in every page of the Apostle John. We find it largely in Luther. It has been often said, that the Reformed faith, as distinguished from the Catholic and the Lu- theran, is unfriendly to this element, that it moves supremely in the sphere of the understanding, and so is ever prone to run into rationalism ; and it must ])e con- fessed, that there is some show of reason for the serious charge. Zwin^le's great fault, as well as his chief strength, lay in the clear intellectuality of his nature. Calvin had a deeper sense of the mystical, but at the same time a still vaster power of logic also, which made it very diiScult for such sense to come steadily to_its proper rights. His theory of the decrees, for instance, does violence continually to his theoiy of the sacraments. It is only in its last and best form, as we find this brought out in the German Palatinate, that the Reformed system can be said fairly to have surmounted the force of the objection now noticed. The Heidelberg Catechism has regard throughout, to the lawful claims of the understanding ; its author was thoroughly versed in all the dialectic subtleties of the age, and an uncom- monly fine logic, in truth, distinguishes its whole composition. But along with this runs, at the same time, a continual appeal to the interior sense of the soul, a sort of solemn undertone, sounding from the depths of the invisible world, which onlyanuno tion from the Holy One, can enable any fully to hear and understand. The words are often felt in this way, to mean much more than they logically express. The Catechism is no cold workmanship merely of the rationalizing intellect. It is full of feeling and faith. The joyousness of a fresh, simple, childlike trust, appears beautifully and touchingly interwoven with all its divinity. A rich vein of mysticism run& every where through its doctrinal statements. A strain of heavenly music seemsj to flow around us at all times, while we listen to its voice. It is moderate, gentle, soft, in one word, Melancthonian, in its whole cadence ; the fit echo and image thus, we may fairly suppose, of the quiet, though profoundly earnest soul of Ursinus himself. It carries the palm, very decidedly, in our view, as we have before said, over all other Protestant symbols, whether formed before it or since. But notwithstanding all that has now been said, the Catechism was received far aiid wide in Germany itself, at the time of its appearance, as a loud declaration of war ; and became at once the signal for an angry, violent onset, in the way of contradiction and reproach, from all parts of the Lutheran Church. The high toned party which was now filling the whole empire with its alarm of heresy, could not be expected of course to tolerate patiently any religious formulary, that might be felt to fall short at all of its own vigorous measures of orthodoxy. From this quarter, accordingly, the Catechism was assaulted, more fiercely than even from the Church of Rome itself. Its very moderation, indeed, seemed to magnify the front of its offence. Had there been more of the lion or tiger in its mien, and less of the lamb, its presence might have proved possibly less irritating to the polemi- cal humor of the times. As it was, there was felt to be provocation in its very INTRODUCTION. XVll meekness. Its outward carriage was held to be deceitful and treacherous ; and its heresy was counted all the worse, for being hard to find, and shy of coming to the light. The winds of strife were let loose upon it accordingly, from all points of the compass. Not only the unity and quiet of the German Chui-ch, but the peace also of the German empire, seemed in the eyes of the high Lutheran party, to be brought into jeopardy, by the new Confession. It was held to be not only heresy in religion, but treason also in politics. Both the Elector and his theologians found their faith severely tried, by the general outcry which was raised at their expense. But they were men of faith, and they stood the trial nobly and well. The attack was opened by Tilemann Hesshuss and the celebrated Flacclus Illy- ricus, each of whom came out with an angry publication against the Calvinistic Catechism, as they called it, full of the most intolerant invective and abuse, and grossly misrepresenting at different points, the religious change which had taken place in the Palatinate. Among other calumnies, the new faith was charged with turning the Lord's Supper into a profane meal, with undervaluing the necessity of infsint baptism, with iconomachy, and with an attempt to alter the decalogue in de- parting from the old order of its precepts. Other blasts of warning and alarm were soon heard, in much the same tone, from different quarters. Wirtemberg in particular, issued a solemn censure, drawn up by her two best divines, in which eighteen questions of the Catechism were taxed with serious heresy, and no effort spared to bring into discredit especially its doctrine of the holy eucharist. It was necessary to meet this multitudinous outcry with a prompt and vigorous answer ; and such an answer accordingly soon appeared, with all due solemnity, in the name of the united theological faculty of Heidelberg. The task of preparing it, how- ever, fell on Ursinus, who showed himself at^he same time well able to discharge the service in a truly efficient and becoming way. The honor of the Catechism was fully vindicated, and the effect of the whole controversy was only to render its authority in the Palatinate more firm than before. Meanwhile the Elector was taken solemnly to account, in a more private way, by several of his brother princes, who seemed to think the whole empire scandal- ized by his unorthodox conduct. This led to the celebrated conference or debate of Maulbronn ; in which the leadins; theoloo;ians of Wirtembero; and the Palatinate came together, for the purpose of bringing the whole difficulty, if possible, to a proper resolution and settlement. The Heidelberg divines, were not themselves in favor of the measure ; apprehending more evil from it than good. But they allowed their objections to be over-ruled, not caring to show what might be con- strued in any quarter, into a want of confidence in their own cause. The confer- ence took place in the month of April, 15G4, and lasted we are told, a whole week, from the tenth day of the month to the sixteenth. Among the disputants from Heidelberg, were the Professors, Bocquin, Olevianus and Ursinus. On the other side appeared Brentius, two of the Tubingen Professors, and other distinguished XVm INTRODUCTION. divines. The burden of the debate, however, was thrown mainly upon Ursinus in the one case, and wholly upon James Andreae, the great and good chancellor of the University of Tiibingen, in the other. The acts of this colloquy of Maulbronn are of the highest value for the history of the Grerman Reformed Chui'ch, and seive at the same time to throw a most honorable light on the whole character of Ursinus. They fui-nish throughout a lively unage of his keen penetration, his comprehensive science, and his clear doo- triual precision, as well as a brilliant exemplification of the firmness with which he adhered to his own convictions of truth and right. His distinctions and determina- tions, especially on the question of the Uhiquity, may be regarded as carrying with them a sort of truly classical authority for the Reformed theology in all sub- sequent times. The colloquy itself, however, only led afterwards to new controversy. It ended with a compact, indeed, to abstain from public strife, but, unhappily, this was soon forgotten and broken. Both sides, as a matter of course, claimed the victory ; and it was not long till an effort was made, on the part of the Wirtemberg divines, to establish this claim in their own favor, by publishing what they called an epitome of the debate in a form to suit themselves ; placing the whole discussion, with no small ingenuity and address, in a light by no means fair or satisfactory to the other side. To meet this misrepresentation, the divines of the Palatinate published, in the first place, a copy in full of the proceedings of the colloquy fi-om the official record made at the time ; and then added a clear and distinct reply to the Wirtem- berg epitome, exposing what they conceived to be its gi-ave offences against trath. This called forth, in the year 1565, the gi-eat " Declaration and Confession of the Theologians of Tubingen on the Majesty of the Man Christ, and the Presence of his Body and Blood in the Holy Supper. ^^ Then came in reply again from the side of the Palatinate, in 156G, a "■ Solid Refutation of the Sophisms and Cavils of the Wirtemherg Divines " designed to make clean ground once more of the whole field. The controversy was renewed and continued thus in its full strength ; and the author of the Catechism was still required to hold a weapon for its defence in one hand, while he labored on its proper exposition with the other. Both services were well fulfilled. Among his various apologetic tracts, the chief place is due to the Exegesis verae doctrinae de Sacramentis et Eiicharistia, published in the name of the Heidel- berg Faculty and by order of the Consistory, whose sanction gave it at the same time the force of a public confession. It was translated also into the vernacular tongue, and in a short time went through several editions. It is still a work of great interest and value, as it furnishes the most authentic interpretation, which ia anywhere to be found, of the real sacramental doctrine of the Catechism, in the sense which it had in the beginning for Ursinus himself, as well as for the whol» theological faculty of Heidelberg. As just intuuated, hower*^r, the business of such public apology and defence INTRODUCTION, XIS by no means oxhaustod tlie labors of Ursinus in regard to this truly admirable symbol. Tlio Catechism was fully enthroned in the Palatinate, from the bea;in- ning, as the riile^ and measure of the piildic faith. It was made the ba.sis of tlieo- logical_jnstruction iu the University. It was intiodueed into all the cliurches and sohools, undor a regulation which requhed the whole of it to be gone over in course, iu the way of familiar repetition and explanation, once every year. A regular system of catechisation was estabhshed in the chui-ches, to which the afternoon of eveiy Lord's day^was devoted, and which was so conducted, as to include gi'own persons as well as children. Ursinu.s, in his capacity of professor, accommodated himself also to the general nile, and made it a point to go over the toxt of the Catechism once a year with liis theological lectures. This custom he i'^ said to have kept up regularly, on to the year 1577. Notes of his lectures were taken down by the students, which were allowed soon after his death, at tlu-ee different places, to make their appearance in print. As mucli injustice was done to him, however, by tlie defective character of the^ publications, his ptu-ticular friend and favorite disciple, David Parens, who possessed besides all necessaiy qualifications foi the task, was called upon to revise the whole, and to put the work into a form that should be more faitliful to the name and spjrit of its illustrious au- thor. This service of duty and love could not have fallen into better hands, and no pains were spared now to render the publication complete. Under such proper- ly authentic form, it appeared^rst in_the year 1591, at Heidelberg, in four parts, each furnished with a separate_preiac_e_hy_Pareus j since which time, it>has gone through numerous editions, in different countries. The Heidelberg Catechism has been honored with an almost countless number of commentaries of later date; but this first one, derived from Ursinus himself through Da\dd Parens, has been gene- rally allowed to be the best that has been wi'ittcn. No other, at all events, can liave the same weight as an exposition of its true meaning. In the midst of other agitations in the year 1564, the pla^ic broke out w'l:i gi'eat violence in Heidelberg, causing both the court and the University to consult, their own safety by withdrawing for a time from the place. During this solemn recess, Ursinus wrote and published a small work on Preparation for Death. It appeared first in Germany, but was translated afterwards into Latin, in which form it is found in the general collection of his Works, under the title of Pia Mediiatio Mortis. In the year 1571, he received an urgent caU to Lausanne, which he seems to have been somewhat inclined to accept, in \'iew chiefly of the undue burden of his labors at Heidelberg, which was found to be greater than his physical constitution, naturally weak, could well support. To retain him in his place, the Elector allowod him to transfer a portion of his college service to an assistant. His marriage with Margaret Trautwein, followed the year after, and is repre- sented as having added materially to his comfort and rest. He was at the tune nearly forty years of age. XX INTRODUCTION. This domestic settlement, however, was not of long duration. With the death of his 23:^tron Frederick, in October 1576, the whole religious state of the I'alati- nate fell ouce more into disorder. He was succeeded in the electorate by his eldest sou, Louis, whose previous connections had inspii-ed him with a strong zeal for Lutheranism, in full ojjposition to the entii'e coui'se of his father. Before his death, the old prince had sought an interview with his son, wishing to bring him under an engagement, if possible, to respect his views in regard to the church, as ex- pressed in his last will and testament. Louis, however, thought proper to decline the interview, and subsequently showed no regard whatever to his father's direc- tions. On the contrary, he made it his business, from the start, to turn all things into an entirely different train. The clergy, together with the mayor and citizens of Heidelberg, addressed a petition to him, praying for liberty of conscience, and offering one of the churches for the particular M^a of those who belonged to his con- fession. His brother, Duke Casimir, lent his intercession also, to sustain the request. But it answered no purpose ; Louis declared that his conscience would not suffer him to receive the petition. Tlie following year, accordingly, he came with his court to Heidelberg, dismissed tlie preachers, filled all places with Luthe- ran incmnbents, caused a new church service to be introduced, and in one word, changed the public religion into quite another scheme and form. The more promi- nent theologians were soon compelled to leave their 2)laces; among whom of course, were the authors of the Heidelberg Catechism, Oleviauus and Ursinus. Ursinus found an honorable refuge with Prmce Casimii', second son of the late Elector, who exercised a small sovereignty of hi« own at Neustadt, and made it his business to succor and encourage there, as far as he could, the cause now ptft- secuted by his Lutheran brotlier. The distuiguished divine was constituted pro- fessor of theology in tlie Neustadt Gymnasium, which the prince now projjosed to raise to the character of something like a substitute, for what the University of Heidelberg had been pre\iously for tlie Reformed Church. The new institution, under the title of the Casimirianum, soon became qiiite impoi-tant. It could hardly be otherwise, with such names as Ursinus, Jerome Zancliius, Francis «Junius, Daniel Tossanus, John Piscator, in its theological faculty, and others of the like order in other departments. Here Ursinus continued to labor, true to the faith of his own dishonored Catecliism, till the day of his death. His last publication of any importance, was a work of some size, undertaken by order of Prince Casimir, and issued in the name of the Neustadt clergy, in 1581, in review and censure of the celebrated Form of Concord. This was executed with his usual ability, and did good service at the time to the cause of the I'eformed Church. , The triumph of Lutheranism in the Palatinate, proved in the end to be short. Before the plan could be fully executed, by which it was proposed to extend the revolution of the capital over the entire province. Prince Louis died, in the midst of his days ; and now at once the whole face of things was brought to assume INTIIODUCTION. XXI again a new aspect. The ail ministration of the government fell into the hands of Biike Casimir, wlio soon after took measures to restore the llefornied faith to its former power and credit. As far as possible, the old professors were onee more brouglit baek to the University. The Casimirianum of Neiistadt, saw itself shorn by degrees of its transient glory. The Form of Concord sank into disgrace, wliile its rival standard, the Heidelberg Catechism, rose gloriously into view again as the ecclesiastical banner of the Palatinate. In due time, the whole order of the church was restored as it iiad stood at the death of Frederick the Pious. But there was one among the banished theologians of Neustadt, who did not return at this time with his colleagues, to the scene of his former labors. The author of the Catechism himself, the learned and pious Ursinus, was not permitted to have part in the triumph to which it was now advanced. His feeble constitution, which had been for some time sinking more and more, under the untiring labors of his profession, gave way finally altogether; and on the Gth of March, 15S8, the very year in which Prince Casimir came into power, he was quietly translated to a higher and better world. The event took place in the 4!lth year of his age. He was buried in the choir of the church at Neustadt, where his colleagues erected also a suitable monument to his memory. The inscription describes him as a sincere theologian, distinguished for resisting heresies on the person and su}> per of Christ, an acute philosopher, a prudent man, and an excellent instructor of youth. A funeral oration was pronounced on the occasion in Latin, by Francis Junius, which is still important for the picture it preserves of his mind and charac- ter Its rejiresentations, of course, are somewhat rhetorical, and some allowance must be made for the colorings of friendship and grief; but after all proper abate- ment on this score, it is such a glowing eulogy, as coming from one so intmiately familiar with the man, nuist be allowed to tell greatly to his praise. His works were pulilished collectively, some time after his death, in tlu'ee folio volumes, by his friend and disciple, D;ivid Parens. The leading traits of his character have been already brought into view in some measure, in the sketch now given of his life. An enduring witness of his theo- logical learning, and of his intellectual abilities in general, is found in his works. The best monument of his virtues and, moral merits is the influence he exerted * while living, and the good name he left behind him tln-oughout the whole Eeformed Church at his death, the odor of which has come down to our own time. He was at once a great and a good man. He seems to have excelled especially as an academic lecturer. His friend, Francis Junius, speaks witli high commendation also of his talent for preacliino- ; but his own estimate of himself liere was probably more sound, which led him to withdraw from the pulpit in a great measure, as not being liis proper sphere. His style and manner were too didactic for its use. For the ends of the lecture room, however, they were all that could be desired. At once full, calm, methodical and clear, his mind flowed here without noise or pomp, in a continuously rich XXll INTKODUCTION. stream, both gentle and profound, that was felt to diffuse the most wholesome •instruction on all sides. He spared no pains to prepai-e himself fully for his work, cuid laid himself out to serve as much as possible the wants of his pupils ; thi'owing his soul with living interest into the task in hand, and encouraging them to do so too by presenting difficulties or askiaig questions at the close of each exer- cise ; whicli it was his habit then, however, not to answer on the spot, but to hold in resierve for a well studied judgment on the following day. His diligence seemed to have no bounds. Of this we have the best evidemte in the viiSt amount of the labore and sernces he performed, in the eoui-se of his puljlic life. His parsimony of time, always as gold to the true student, is illus- trated by the inscription which he is said to have had in full view, for the benefit of all impertinent visitors, over the door of his study: ''Amice, quisquis hue veiiis, ant agito paucis, aut ahi, aut me labovantem adjuva.^' That is, " Friend, entering here, be short, or go, or else assist me in my work." This regard for time was with bim n sense of duty, and flowed from the general feeling he had, that his powers and his talents were not his own, but belonged to his iditlifal Saviour, Jesus Christ, and tliat he had no right to divert them from his service. Altogetiier his conscientiousness was of the highest order. His funeral orator says of him, that he had never he;ud an idle word fall from his lips ; so careful was he with the government of his thoughts and the reg-ulation of his tongue. He may be said indeed to have fallen a maiiyr, m some sense, to his owu faitufulnoss ; for it was the hard service to which he put himself in the discharge of his professional engagements, that wore out his strength and brought him down finally to the grave. The juodesty and humility of the man were m full keeping with his general integriiy, and contributed much to the pleasing effect of his other virtues. His manners were perfectly unassvuning, as his spirit also was free from everything that savored of pride or pretension. He seemed to com-t obscurity, rather than notoriety. Such of his works as appeared in his own life-time, were published anonymously, or in the niuue of die Heidelberg faculty ; while the greater part of them never saw the light at all in any such fonu, till after his death. Altogether, as we have before seen, he was of a reserved, rething nature ; formed for meditation and self-communion ; averse from all noise and strife ; mys- tical as well as logical, and no less contemplative than intelligent and acute ; a true heir in this respect of Melancthon's spirit, as well as a true follower of his faith. For tlieological controversy, thougli doomed to live in it all his days, he had just a.s little taste as his illustrious preceptor huuself; and when forced to take part in it, one might say of him that scarce the smell of its usual fh-e was allowed to pass on his garments; so equal was he still, and calm and mild, in the conduct of his own cause, avoiding as f:ir as possible all offensive personalities, and bending hi.s whole force only on the actual merits of tlie question in debate. On the other hand, however, no one could be more decided and fii'm in this calm INTROBUCTION. XXIU way, when it was necessary to withstand error or maintain tiaith. In this respect he was superior to Melancthon, less yielding and more steadily true to the chart and compass of his own creed. He wa.s charged by some with being soui- and morose. But this was nothing more, probably, than the construction, which his reserved and earnest chai-aeter naturally can-ied with it for those who were not able to sympathise with such a spirit, or who saw him only as it were from a distance and not near at hand. It is characteristic of such a soft and quiet natui'e, to be at the same time ardent, and excitable on occasions even to passion ; and it is not unlikely, that in the case of Ursmus, this natui'al tendency may have been strengthened at times by the morbid habit of his body, disturbing and clouding the proper serenity of his mind. Francis Junius describes hhn as just the reverse of the charges now noticed, and as made up of self-forgetting condescension ^and kindness towards all who came in his way. The same witness, than whom wt could have no better, bears the most honorable testimony also to his habits of devotion and personal piety. Religion with him was not a theory merely, but a business of life. He walked with God, and showed himself thus a worthy follower of those who through faith and patience have entered into the rewards of his kingdom. On the whole, we may say, it is a gi'cat honor for the German Reformed Church to be represented in the beginning by so excellent a man ; and it is not going too far perhaps to add, that the type of his character has entered powerfully into the trae historical spirit of this comuiunion, as distinguished from all other branches of the same faith. Such is the prerogative of genius, and such its high and lofty commission in the world. It stamps its own image, for ages, on what it has power to create. J. W. N. Note. — In the preparation of this article, use has been made of the following works: Alting's Historia de Ecdesiis Palatinis ; H. S. Van Alpen's Gesddchte und Literatur des Heidelberg'' schen Katechismus ; Planck's Geschichte der protestantischen T/ieologie ; Batle's Dictionary art. Ursinus ; Seisen's Geschichte der Reformation zu Heidelberg ; K. F. Vierordt's Geschichte der Reformation im Grossherzogthum Baden; Ebrard's Das Dogma vom Heil. Abendmahl und seine Geschichte. Reference may also be made to tlie writer's own work on the History and Genius of the Heidelberg Catechism. TABLE OF CONTENTS. General Prolegomena. Page 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, «Ssc. - - - - - - - -3 By what testimonies the truth of the Christian religion, or the doctrine of the church is confirmed - - - - - ..- -6 How mani-fold the method of teaching and learning the doctrine of the church is- - - - - - - - -9 Special Prolegomena. What Catechising is- - - - - - - -10 Of the origin of Catechisation - - - - - -11 Of the parts or principal heads of the doctrine of the Catechism - - 13 Of the necessity of Catechisation - - - - - • - 14 What the design of Catechism and the doctrine of the church is - - 16 Of true Christian Comfort. What Comfort is - - - - - - - - 17 The parts of which it consists - - - - - -18 Why this comfort alone is sohd - - - - - - 19 Why it is necessary ------- 20 How tliis comfort may be obtained - - - - - - 20 Of the misery of uajs. What it is, and whence it may be known - - - - - 23 What the law of God requires - - - - - - 23 Of the creation of man. ,/ The state in which man was originally created - - - - 27 The end for which God created man - - - - 28 XXV xxvi table of contents. Of the image of God in man. Page What it is, and what the parts thereof - - - - - 30 To what extent it is Jest, and what remains - - - - 31 How it may be restored in us - - - - - - 32 Of the fall and first sin of man. \J What the sin of our first parents was - - - - 3S What the causes of it were ------ 34 What the effects thereof ------.35 Wliy God permitted it ------- 35 Of sin in general. \J The proofs of our sinfulness ------ 36 What sin is - - - - - - . - 37 Original sin, and what it is - - - - - - 39 The proofs of original sin -------40 Objections against original sin refuted - - - - - 41 Actual sin- - - - - - - - -44 Reigning sin and sin not reigning - - - - - 44 Mortal and venial sin ------- 45 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 Tub freedom of the will. The principal question to be considered in reference to this subject - - 66 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 --------53 Whether there be any Freedom of the human will - - - 61 What Libei'ty belongs to man according to his four-fold state - - 62 The question, whether God does any injustice to man, by requiring from him in his law what he cannot perform, considered - - - - 66 The punishment of sin : - - - - - - 67 How this comports with the rnercy of God - - - - 69 Concerning afflictions. How many kinds of affliction there are - - - - - 70 A table of the afRictions of man - - - - - - 72 The causes of afflictions -------72 Comforts under afflictions -------74 TABLE OP CONTENTS. XXVll The deliverance of man. > Page In how many ways satisfaction may be made - - - - 77 What the dehverance of man is - - - - - - 78 Wliether such a deliverance be possible - - - .' . 73 Wlietlier deh'verance be necessary and certain - - - - 81 Whether perfect dehverance may be expected - - - - 81 How this dehverance is acompHshed - - - - - 82 Tlie question whether we ourselves can make this satisfaction, considered 82 The question whether any mere creature can make satisfaction for us, consi- dered - - -- - - - - -84 What sort of a mediator we must seek for . - - . - 84 Why he must be very man and perfectly righteous - - - 85 W.hy he must be very God ----- . 87 The doctrine of the Mediator. 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 - - - - Whether it be one or more ... Tn what the old and new Covenants agree and differ 97 98 99 Of the Gospel. What the Gospel is - - - - - - - 101 The question, Whether the gospel has always been known, considered - 102 In what the Gospel differs from the Law .... io4 What the effects of the Gospel are - - - - - 105 From what the truth of the Gospel appears - - - - 105 The question. Whether all men as they perished in Adam, are saved in Christ, considered ------- iqq The subject of Faith. What faith is - - - How many kinds of faith there are In what faith and hope diifer Wliat the causes of faith are What the effects of faith To whom faith is given 108 108 112 112 113 113 XXVIU TABLE OP CONTENTS. Page 114 116 The assurance of faith, with a refutation of certain objections The objects or contents of iaith - - - - - The Apostles' Creed. Why it is called apostohc - - - - - - -117 Why other creeds were introduced - - - - - 117 Why the greatest authority should be attached to the Apostles' Creed - 118 The division of the Creed - - - - - - -119 Concerning the one true God. The evidences of the existence of God - - - - - Who, and what God is - - -. - The unity of God -.----.. What the terms Essence, Person, and Trinity signify, and in what they differ ..-.._--. Whether the church should retain these terms - - - - The number of persons in the Godhead - - . - - How these persons are distinguished . _ . _ - Why the church should retain the doctrine of the Trinity Objections against tlie doctrine of the Trinity refuted Op God the Father. What it is to beheve in God the Father Almighty, Maker, &c. - 139 Op the creation op 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 op 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 The benefit and use of this doctrine ----- 163 Of God the Son, and the names which are applied to him. Concerning the name Jesus. What it imports - - - - - - - -164 The difference between this Jesus and other saviours - - - . 166 What it is to beheve in Jesus ------ 168 The question, Whether such as seek their salvation out of Jesus really believe in him, considered. - - - - - - -168 table of contents. xxls Concerning the name, Christ. What the anointing of Christ signifies What the prophetical office of Christ is What the priestly office of Christ is What the kingly office of Christ is What tlie term Christian imports Page 170 172 174 176 176 What the prophetical, priestly, and regal dignity of Christians consists in 170 Of the only begotten Son of God. In what sense Ciirist 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 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 agaiifst the Divinity of the Son . . 200 Concerning the name, 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. What Christ's conception by the Holy Gliost means . . . 205 Why he was born of the Virgin Mary . . . . '. 206 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 The sufferings of Christ. What tlie term passion signifies ...... 212 Whether Christ suffered according to both natures . . . 215 What the moving causes of his passion were .... 216 XXX TABLE OF CONTENTS. Page What the final causes, or fruits . . . . . .216 The question, Why Christ suffered under Pontius F*ilate, considered . 217 Whether there is any thing more in his being crucified, than if he had died some other death . . . . . . .218 The death and burial of Christ. How Christ is said to have been dead Whether the death of Christ was necessary \yhether Christ died for all Why Christ was buried Why believers must die . The benefits, or fruits of Christ's death Christ's descent into hell. What Christ's descent into hell signifies What the fruits of his descent into hell are 219 220 221 225 226 227 228 232 The resurrection op Christ. Whether Christ rose from the dead How Christ rose from the dead Why he rose . - . . . The fruits or benefits of Christ's resurrection The ascension of Christ. Whither Christ ascended How Christ ascended Certain objections of the Ubiquitarians refuted For what purpose Christ ascended In what Christ's ascension differs from ours What the fruits of Christ's ascension are 233 234 235 238 242 243 247 ;<49 261 951 Christ's sitting at the right hand of the Father. What the right hand of God signifies .... What it is to sit at the right hand of God Whether Christ always sat at the right hand of God What the fruits of Christ's sitting at the right hand of God are Christ's return to Judgment. Whether there be a future judgment . . . . ' What the final judgment is ..... Who the Judge will be ..... . Whence and whither he will come .... 25« 254 257 ■159 260 262 264 2«5 TABLE OF CONTENTS. XXxi Page 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; What t^e term Spirit signifies Who and what the Holy Ghost is . What the office of the Holy Ghost . What, and how mani-foldthe gifts of the Holy Ghost are By whom and why the Holy Ghost was given To whom and to what extent he is given When and how the Holy Ghost is given and received How the Holy Ghost may be retained Whether and how the Holy Ghost may be lost Why the Holy Ghost is necessaiy . How we may know that the Holy Ghost is in us 270 271 277 279 280 281 281 283 283 284 285 The Church. y What the church is . . . . How mani-fold it is What the marks of the true church are Why the church is called one, holy and Catholic In what the church differs from the state The cause of the difference between the church and the rest of mankind Whether there is any salvation out of the church . The Eternal Predestination of God. ^ 286 286 288 289 291 292 292 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 in it . . . . . . . . . 303 What the use of this doctrine is .... 303 XXxii TABLE OP CONTENTS. The communion of saints. What the communion of saints is - The forgiveness of sins. What the forgiveness of sins is - By whom forgiveness of sins is granted - . - On account of what is forgiveness granted Whether forgiveness of sins agrees with divine justice Whether it be gratuitous - - - - To whom it is granted . . . - - How and when it is granted _ - . - The resuerection of the body. Whether the soul be immortal . . . - Where the soul is when separated from the body - What the resurrection is, and what the errors in reference to it From what the truth of a future resurrection is inferred The kind of bodies which will rise in the resurrection How the resurrection will be effected ■ - - - When it will take place . - - . - By whose power the dead will be raised - - - Why and to what state the dead will be raised The life everlasting. What everlasting life is - - By whom it is given - . _ - - To whom it is given . . . . - Why it is given ------ How it is given ------ When it is given ------ Whether and whence we may be assured of it The doctrine of Justification. \' What righteousnes in general is - How mani-fold it is In what righteousness differs from justification What our righteousness before God is How the satisfaction of Christ is made ours Why it is made ours . . . - . Why we are justified by faith only . . - Why our good works cannot justify us - How a reward is promised to our works . . - Whether this doctrine makes men careless Other objections to this doctrine refuted Page 304 305 306 307 307 308 308 308 309 311 312 313 315 316 316 317 317 319 321 321 322 322 323 323 325 325 326 327 328 330 331 333 334 335 836 TABLE OF CONTENTS. XXxlii The sacraments in general. Page What sacraments are - - - - - . -341 What the designs of the sacraments - - . - . 344 In what sacraments differ from sacrifices ----- 345 In what the sacraments of tlic 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 What the sacraments and word have in common, and in what they differ 352 How many sacraments there are ---___ 353 Theses concerning the sacraments in general - - _ . 354 Holy Baptism. What Baptism is--- --_.. 357 What the ends of Baptism are ---__. 353 The institution of Baptism, and what the words of the institution signify - 362 What the lawful use of Baptism consists in - - - . 3(53 Sacramental phrases in reference to Baptism - _ . . 3(54 The question of infant Baptism considered - - - _ 366 The objections of the Anabaptists refuted - - - _ . 36S 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 - - - - 376 Why Christ was circumcised ------ 375 The Lord's Supper. What the Lord's Supper is ------ 377 What the design of it is - - - - - - . 379 In what the Lord's Supper differs from Baptism - - - . 339 The institution of the Supper and the true sense of the words of the institution 382 The controversy respecting the words of tlie institution of the holy Supper 390 Four classes of arguments in favor of the orthodox interpretation of the words of Christ -------- 391 The testimony of the Fathers ------ 403 Of transubstantiation ------- 406 Of consubstantiation ---.-.. 497 The schism of the Consubstantialists ... - - 410 C XXxiv TABLE OF CONTENTS. Page Objections in favor of consubstantiation refuted ... - 412 The difference between the Lord's Supper and the Popish Mass - - 416 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 Whom the church should admit to the Supper ... - 429 Certain arguments of the Consubstantiahsts noticed ... 435 The general points in which the churches professing the gospel agree and differ in the controversy respecting the Lord's Supper - - 425 The Passover. 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 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 civil power 450 A disputation respecting excommunication .... 453 Of Thankfulness. What thankfulness is------- 464 Why it is necessary .._.--- 465 Man's conversion to God. \J Whether conversion be necessary What conversion to God is What the parts of man's conversion are What the causes of it What the fruits of it Whether it be perfect in this life 468 468 470 472 474 474 In what the repentance of the godly differs from that of the ungodly - 475 Concerning 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 TABLE OF CONTENTS. XXXV Pajje How they please God - - - . - . 433 Why they should be done ------- 482 Whether they merit any thing in the siglit of God - - . 485 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 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. The preface to the Decalogue considered - - , . - 507 The design of this commandment - . - _ _ 507 The virtues of the first commandment ----- 508 The second commandment. The design of this commandment ----- 5i7 What it prohibits and sanctions -- - - - -517 Of human precepts and the authority of tradition - - - 519 Whether all statues and images are here forbidden - - - 525 Whether all worshipping of images is forbidden . - - 528 Why images are not to be tolerated in our churches . . . 530 How and by whom they are to be removed - - - - 631 Objections against the removal of images refuted - . - 532 The exhortation added to this commandment considered - - - 534 The third commandment. What the name of God signifies ------ 536 What this commandment forbids, and enjoins, with the design thereof - 337 The virtues of this commandment, with the vices opposed thereto - 537 The arguments of the Papists in favor of the invocation of the saints con- sidered and refuted ------- 542 The doctrine of the oath. ^ What an oath is- - - - - - - - 549 By whom wc 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 s^iould be kept ----- 554 xxxvl table of contents. The fourth commandment. The design of this commandment An explanation of the words of the commandment What and how mani-fold the sabbath is . How far the sabbath pertains to us The design of the sabbath How it is sanctified and how profaned The virtues of this commandment, with the vices opposed thereto The ecclesiastical ministry. 557 558 561 664 566 566 567 What the ministiy of the church is Why it was instituted . What the grades of ministers are What the duties of ministers To whom the ministry should be committed 571 571 572 572 573 Concerning ceremonies. What ceremonies are In what they differ from moral works How many kinds of ceremonies there are Whether the church may institute ceremonies The fifth commandment. Why obedience to the second table is necessary Tlie design of this commandment The commandment itself The promise annexed thereto Tlie virtues peculiar to superiors The virtues pecuHar to inferiors The virtues common to both 573 573 574 574 575 575 575 576 577 579 580 • The sixth commandment. The design of this commandment The virtues which do not injnre the safety of men The virtues which contribute to the safety of men A table of the sixth" commandment The seventh commandment. The design of this commandment The virtues of this commandment Three classes of lusts .... 584 585 680 587 587 588 589 Of marriage. What marriage is Why it was instituted 592 692 TABLE OE CONTENTS What marriages are lawful Whether it be a thing indifferent What the duties of married persons are What things are contrary to marriage The eighth commandment. The design of this commandment .... The virtues of the eighth commandment .... Ten kinds of contracts ...... Objections against the division of property The ninth commandment. The design of this commandment .... The virtues of this commandment with the vices opposed thereto . The tenth commandment. The commandment respecting concupiscence one and not two The design of this commandment ..... The principal arguments of the Pelagians .... The possibility of obedience to the Law. v How the law was possible before the fall, and how since the fall . Objections against the imperfection of the works of the regenerate The use of the Law.- v The useof the. ceremonial law The use of the judicial law The use of the moral law in nature as pure and holy In nature fallen and depraved In nature restored by Christ In nature perfectly glorified Principal arguments of the Antinomians against the use of the law Of Prayer. What prayer is ... . Why it is necessary What the conditions of acceptable prayer are The Lord's Prayer .... The preface to the Lord's Prayer The first petition. What the name of God signifies What it IS to hallow the name of God XXXVll Page 593 694 694 695 695 696 596 599 600 601 605 605 606 608 609 612 612 612 613 613 615 615 619 620 621 624 626 830 630 XXX VIU table op contents. The second petition. Page What the kingdom of God is ... ■ . 633 How mani-fold 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. 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 ....... 639 Why it is added, As in heaven ...... 640 The fourth petition. Why temporal blessings should be prayed for . , • . . 642 How they should be prayed for ..... , 643 Why Christ comphehends temporal blessings under the term bread . 643 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. 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. What temptation is . . , . . , , , 353 What it is to lead into temptation ...,,, 654 What is impUed 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 The conclusion of this prayer ...... 658 The meaning of the word, Amen . . ... 659 COMMENTARY OF URSINUS. PROLEGOMENA WITH REFERE.NCE TO THE CATECHISM OF THE CHRISTIAN RELIGION WHICH WAS PREPARED FOR, AND TAUGHT IN THE SCHOOLS AND CHURCHES OF THE PALATINATE. These Prolegomena are partly general, such as treat of the entire doctrine of the Church : and partly special, such as have respect merely to the Catechism. The genei-al prolegomena, concerning the doctrine of the church, may be included in the following questions : I. What is the doctrine of the church? II. Whoat are the jjarts thereof and in ivhat do these parts differ from each other'? III. Wherein does the doctrine of the Church differ from that of the various Sects, and from Philosophy, and tehij these distinctions should he retained ? IV. What are the evidences of the truth and certainty of this doctrine? V. What are the various methods of teacldng and studying this doctrine? I. "What is the Doctrine of the Church ? The doctrine of the church is the entire and uncorrupted doctrine of the law and gospel concerning the true God, together with his will, works, and worship ; dixancly revealed, and comprehended in the writings of the \ prophets and apostles, and confirmed by many miracles and divine testi- ' monies ; through which the Holy Spirit works eftectually in the hearts of the elect, and gathers from tlie whole human race an everlasting church, \, in which God is gloiified, both in this, and in the life to come. This doctrine is the chief and most expressive mark of the tnie church, I "which God designs to be visible in the world, and to be separated from the I rest of mankind, according to these declarations of scripture : " Keej youi'selves from idols." " Come out from among them, and be yc sepa rate." " If there come any unto you and bring not this doctrine, receive him not into your houses, neither bid him God speed." "Be ye holy, touch no unclean tiling, ye that bear the vessels of the Lord. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of h.er plairues." (1 John 5. 21. 2 Cor. 6. 17. 2 John'lO. Isa. 52.11. Rev.' 18. 4.) God wills that his church be separate and distinct from the world, for the following considerations : First, on account of his own glory ; for, as 1 Z GENERAL PROLEGOMENA ne himself will not be joined Avith idols and devils, so lie will not have hirs truth confounded with falsehood, and his church with her enemies, the children of the devil ; but will have them carefully distinguished and sepa- rated. It would be reproachful to God to suppose that he would have and acknowledge as his children, such as persecute him ; yea, it would be blasphemy to make God the author of false doctrine, and the defender of the wicked ; for " what concord has Christ with Beliel." (2 Cor. 6. 14.) Secondly, on account of the consolation and salvation of his people ; for it is necessary that the church should be visible in the world, that the elect, scattered abroad among the whole human race, may know with what society they ought to unite themselves, and that, being gathered into the church, they may enjoy this sure comfort, that they are members of that family in which God delights, and which has the promises of everlasting life. For it is the will of God that all those who are to be saved, should };»e gathered into the church in this life. Out of the church there is no salvation. How the church may be known, and what are the marks by which it may be distinguished from the various sects, will be shown when we come to speak regularly upon the subject of the church. We may, however, here say, that there are three marks by which the church is known : Purity of doctrine — the proper use of the sacraments, and obedience to God according to all the parts of this doctrine, whether of faith or practice. And if it be here objected, that great vices have often made their appear- ance in the church, we would reply that these are not defended and adhered to by the church, as by the various sects. Yea, the church is the first to censure and condemn them. Hence, if thei'e are faults in the church, these are disapproved of and removed. As long as this state of things lasts, so long the church remains. II. What are the parts of the Doctrine of the Church, and in WHAT DO they DIFFER FROM EACH OTHER? The doctrine of the church consists of two parts : the LaAv, and the Gospel ; in which we have comprehended the sum and substance of the sacred Scriptures. The law is called the Decalogue, and the gospel is the doctrine concerning Christ the mediator, and the free remission of sins, through faith. This division of the doctrine of the church is esta])lishcd by these plain and forcible arguments. 1. The whole doctrine comprised in the sacred writings, is either con cerning the nature of God, his will, his works, or sin, which is the propei work of men and devils. But all these subjects are fully set forth, and taught, either in the law, or in the< gospel, or in both. Therefore, the law and gospel are the chief and general divisions of the holy scriptures, and comprise the entire doctrine comprehended therein. 2. Christ himself makes this division of the doctrine which he will have preached in his name, when he says, " Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day ; and that repentance and remission of sins should be preached in his name." (Luke 24. 46, 47.) But this embraces the entire substance of the hiAv and gospel. 3. The writings of the prophets and apostles, comprise the old and new Tcstament, or covenant between God and man. It is, therefore, necessary COXCERXI\(J THE DOCTKIXE OF THE CHUllCH. O that tlic principal parts of the covenant should he contained and explained i;i these writings, and that they should declare vvhat God promises and grants uiito us, viz : his favor, remission of sins, righteousness, and eternal life ; and also -what he, in return, re{iuires from us : which is faith and obedience. Tliese, now, are the thiniis which are tau«;ht in the law and go.3peI. 4. Christ is the substance and ground of the entire Scriptures. But tho doctrine coritained in the law and gospel is necessary to lead us to a Icnowledge of Christ and his benefits : for the law is our schoolmaster, t;» bring us to Christ, constraining us to fiy to him, and sliowing us what tliat righr-eortsnoss i.^, wliich he has wrought out, and now offers mito us. But the gospel, professedly, treats of the person, office, and l)enefits of Christ. Tliereforc we have, in the law and gospel, the wliole of the Scriptures, coraprebonding the doctrine revealed from. heaven for our salvation. The principal differences between these two parts of the doctrine of the church, consist in these three things : 1. Lithe subject, or general character of the doctrine, peculiar to each. The law prescribes and enjoins what is to be done, and forbids what ought to bo avoided : whilst the gospel announces the free remission of sin, through and for the sake of Christ. 2. in tlie manner of the revelation peculiar to each. The law is known from nature ; the gospel is divinely revealed. 3. In the promises which they make to man. The law promises life upon the condition of perfect obedience ; the gospel, on the condition of faith in Christ and the commencement of new obedience. Hereafter, however, more will be said upon this subject in the proper place. III. IX WHAT DOES THE DOCTRIXE OF THE ChURCH DIFFER FROM THAT OF OTHER Religions, axd from Philosophy : axd why THESE DISTINCTIONS SHOULD BE RETAINED ? The doctrine of the church differs from that of all other religions, in four respects. Find: the doctrine of the church has God for its author, by whom it was delivered, through the proj>hets and apostles, whilst the vari- ous religious systems of scctarists have been invented by men, through the suggestion of the devil. SeconclJu : the doctrine of the chiirch alone, has such divine testimony in confirmation of its truth, as is sure and infallible, and which is calculated to (juiet the conscience, and convict all the various sects of error. Tldrdly : in the church the law of God is retained entire and micorrupted, whilst in other systems of religion it is narrowed down and basely corrupted; for the advocates of these false religions entire! v reject the doctrine of the first table, concerning the knowledge and wor- ship of the true God, either setting forth some other God besides him vrlio has revealed himself to the church by his word and Avorks, and seeking a knowledge of God, not in his Son, but out of him, or w'orshipping liim otherwise than he has commanded in his word. And not only so, but they are also etpially ignorant of the inward and sj)iritual obedience of the sec- ond table ; and whatever ti-uth and excellence there is in these systems of religion, it is nothing more than a part of the pirecepts of the second table, in relation to the external deportment of the life, and the civil duties which men owe to each other. Fourthly: it is only in the church that the 4 GENERAL PROLEGOMENA gospel of Christ is fully taught, and rightly understood ; for the various sects, such as the Ethnics, the Philosophers, Jews, and Turks, are either entirel_y ignorant of it, and thus reject it, or else they add to their errors what little they have culled from the doctrine of the apostles ; the use of which, hoM'ever, they do not properly apprehend nor understand ; as is true of the Arians, Papists, Anabaptists, and all other heretics ; some of whom hold errors concerning the person, and others concerning the office of Christ, the mediator. These great distinctions prove that the doctrine of the church alone should be taught and held fast to, whilst the doctrines and religious sj'stems of the sects which oppose the truth, should be rejected and shunned, as the perversions and wicked devices of the devil ; accord- ing as it is said, " Beware of false prophets." And, " Keep yourselves from idols." (Matt. 7. 15. 1 John 5. 21.) It is, however, different with Philosophy. True philosophy, although it also differs very much from the doctrine of the clnu-ch, yet, it docs not array itself against it, nor is it a wicked fabrication, and device of Satan, as is true of the false doctrines of the Sects ; but it contains truth, and is, as it were, a certain ray of the wisdom of God, impressed upon the mind of man in his creation. It is a doctrine that has respect to God and his creatures, and many other things that are good and profitable to mankind, and has been drawn out from the light of nature, and from principles in themselves clear and evident, and reduced to a system by wise and earnest men. It follows, tlierefore, that it is not only lawful, but also profitable, for christians to devote themselves to the study of philosophy ; whilst, on the other hand, it is not proper for them to devote themselves to the study of the various doctrines of the sects ; because these are all to be detected and avoided, as the wicked devices of the devil. Philosophy and the doctrine of the church differ, especially in the fol- lowing respects. First: in their principles. Pliilosophy is altogether natural, and is constructed and based upon principles deduced from nature. And, although there are many tilings in the doctrine of the church, which may be known from nature, yet the chief and principal part of it, which is the gospel, is so far beyond and above nature, that, unless the Son of ' God had revealed it unto us from the bosom of the Father, no wisdom of men or of angels could have discovered it. Secondly : they differ in their subjects ; for, wdiilst the doctrine of the church comprehends the true sense and meaning of the law and gospel, philosophy is entirely ignorant of the gospel, omits the most important parts of the law, and explains very obscurely and imperfectly, those parts which it embraces in relation to civil duties, and the external deportment of the life, gathered from some few precepts of the Decalogue. And not only so, but philosophy also teaches some of the arts and sciences, which are useful and profital)le ; such as Logic, Natural Philosophy, and Mathematics, which we do not find in the doctrine of the church, but which, nevertheless, have an important influ- ence upon the interests of society, when taught and understood. Thirdly: they differ in their effects. The docti-ine of the church alone traces all the evils and miseries which are incident to man to their true source, which is to be found in the fall and disobedience of our first parents in Paradise. It, moreover, ministers true and solid comfort to the conscience, pointing out the way by which we may escape the miseries of sin and death, and, at the same time, assures us of everlasting life, through CONCERXIXG THE DOCTRINE OF THE CHURCH. 5 our Lord Jesus Christ. But })hilosophy is ignorant of the true cause of all our evils, and can neither bestow nor direct us to that comfort which can satisfy the desires of the human heart. There are, however, certain comforts which are common, both to philos- ophy and theology ; among which, we may mention the doctrine of the providence of God, the necessity of obeying the law, a good conscience, the excellency of virtue, the ultimate designs which \'irtue proposes, the examples of others, the hope of reward, and a comparison of the different events and circumstances of life. But those greater and more precious comforts, by which the soul is sustained and supported, when exposed to the dreadful evils of sin and death, are peculiar to the church, and consist in the free remission of sin, by and for the sake of Christ, the grace and presence of God under these evils, together with final deliverance and eternal life. But, although true philosophy be insufficient to meet the full demands of our moral nature, and, although it may be imperfect, as compared with theology, yet it does not oppose, and array itself against the doctrine of the church, as though it were hostile to it. Hence, Avhatever erroneous sentiments, such as are in plain opposition to the truth of God's Avord, are found in the writings of the different philosophers, and which are brought forward, by heretics, for the pvirpose of controverting and overtlii-ov.ing the true sense of the Scriptures, these are either not philosophical, being nothing more than the subtle devices of human ingenuity, and the very ulcers of true philosophy, as the opinion of Aristotle concerning the crea- tion of the world, and that of Epicurus concerning the immortality of the soul, &c., or they are indeed philosophical, but inapprojiriately appUed to theology. These distinctions between the doctrine of the church and that of other j religions, and of philosophy also, should be observed and maintained, for these reasons. First : that all the glory which properly belongs to God mav be attributed to him, which cannot be done unless we ackniic. is derived from x'i-rQ(ju^ as yaTrfxiiiJac. is from y.a.-yr/f'u. Both words, according to their common signification, mean to sound, to resound, to instruct -by word of mouth, and to repeat the sayings of another. Kurrf)(^:u more properly, however, signifies to teach COXCERNIXG THE CATECHISM. 11 tlic first ]irinci})los and rudiments of some particular doctrine. As applied to the d'jctrine of the clunvh, and as understood when thus used, it means to teach the first pnnciples of the ' christian religion, in which sense it occurs in Luke 1. 4. Acts 18, 25. Gal. 6. 6, &c. Hence, catcchisation in its most general and comprehensive sense, means the first brief and ele- mentary mstruction -which is given by word of mouth in relation to the rudiments of any particular doctrine ; but, as used l)y the church, it signi- fies a system of instruction relating to the first principles of the christian religion, designed for the ignorant and unlearned. The system of catechising, therefore, includes a short, simple, and plain exposition and rehearsal of the christian doctrine, deduced from the writings of the projihcts and apostles, and arranged in the form of questions and answers, adapted to the capacity and comprehension of the ignorant and unlearned ; or it is a brief summary of the doctrhie of the ])rophets and apostles, communicated orally to such as are unlearned, which they again are required to repeat. In the primitive church, those who learned the catechism were called Catechumens ; by which it was meant that they were already in the church, and were instructed in the first principles of the christian religion. There were two classes of these Catechumens. The first were those of adult age, who were converts to Christianity from the Jews and Gentiles, but were not as yet baptized. Persons of this description were first in- structed in the catechism, after which they were baptized and admitted to the Lord's Supper. Such a catechumen was Augustin after his conversion to Christianity from Manicheism, and wrote many books while he was a Cate- chumen, and before he was baptized by Ambrose. Ambrose was also a Catechumen of this sort when he was chosen Bishop, the urgent necessity of which arose from the peculiar state and condition of the church of Milan, upon which the Arians were making inroads. Under other and ordinary circumstances the apostle Paul for))id3 a novice or Catechumen to be chosen to the office of a Bishop. (1 Tim. 3. 6.) The v.-o^u-oi, spoken of by Paul, were those Catechumens who were not yet, or very lately had been baptized ; for the Greek Avord, which in our translation is rendered a novice^ according to its literal signification means a new plant ; that is, a new hearer and disciple of the church. Tlie other class of Catechumens included the small children of the church, or the children of christian i)arents. These children, very soon after their birth, Avere baptized, being regarded as members of the church, and after they had grown a little older they were instructed in the catechism, which having learned, they were confirmed by the. laying on of hands and were dismissed from the class of Catechu- mens, and were then permitted, with those of riper years, to celebrate the Lord's Supper. Those who are desirous of seeing more in regard to these Catechumens, are referred to the Ecclesiastical History of Eusebius, the tenth book, and latter part of the fourth chapter. Those who taught the catechism, or instructed these Catechumens, were called Catechists. II. What is the origin of Catechisation, and has it always BEEN practiced IN THE ClIURCII ? The same thing may be said of the origin of catechisation which is said of the whole economy or service of the church, that it was instituted by God himself, and has always been practiced in the chm-ch. For, since 12 SPECIAL PROLEGOMENA from the very beginning of the world God has been the God, not only of those of adult age, but also of those of young and tender years, according to the covenant which he made with Abraham, saying, " I will be a God unto thee and thy seed after thee ; " (Gen. 17. 7.) he has also ordahied that both classes should be instructed in the doctrine of salvation according to their capacity ; the adults by the public voice of the ministry, and the children by being catechised in the family and school. As it respects the institution designed for the instruction of adults, the case is clear and admits of no doubt. Touching the catechisation of children in the Jewish church, the Old Testament abounds in many explicit commands. In the 12th and loth chapters of Exodus, God commands the Jews to give particular instruction to their children and families in relation to the institution and benefits of the Passover. In the fourth chapter of the book of Deut., he enjoins it upon parents to repeat to their children the entire history of the law which he had given them. In the sixth chapter of the same book, he requires that the doctrine of the unity of God, and of perfect love to him should be inculcated and impressed upon the minds of their children ; and in the eleventh he commands them to explain the Decalogue to their children. Hence, under the Old Testament dispensation, children were taught in the family by their parents, and in the schools by the teachers of religion, the princijial things contained in the prophets, viz : such as respects God, the law, the promise of the gospel, the use of the sacraments, and sacrifices, which were types of the Messiah that was to come, and of the benefits Avhich he was to purchase ; for there can be no doubt but that the schools of the proi)hets Elijah, Elisha, &c., were established for this very p\u-pose. It was also with this design that God delivered his law in the short and condensed form in which it is. " Thou shalt love the Lord thy God with all thy heart," &c., '' and thy neighbor as thyself." So also as it respects the gospel ; it was briefly compreliended hi the promises, " The seed of the woman sliall bruise the serpent's head ; " " And in thy seed shall all the nations be blessed." They had, likewise, sacrifices, ]>rayers, and other things which God required Abraham and his posterity to teach their cliildren and families. Hence it is that this doctrine is presented in such a plain and simple form as to ' meet the capacity of children and such as are imlearned. In the New Testament we are told that Christ laid his hands upon little children and blessed them, and commanded that they sliould be Ijrought unto him. Hence he says, in Mark 10. 14, " Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God." That the catechisation of children was diligently attended to in the times of the apostles, is evident from the example of Timothy, of whom it is said that he knew the holy Scriptures from a little child ; and from what is said in the epistle to the Hebrews, Avhere mention is made of some of the jirin- cipal heads included in the catechism of the apostles, such as repentance from dead works, and of faith towards God, of the doctrine of baptism, and of laying on of hands, and of resurrection from the dead, and of eter- nal judgment, which the apostle terms milk for babes. These and similar points of doctrine were required from the Catechumens of adult age at the time of their baptism, and of children at the time of their confirmation Dy the laying on of hands. Hence, the apostle calls them the doctrine of CONCERXIXG THE CATECHISM. 13 baptism and lanng on of hands. So like\\ise the Fathers wrote short summaries of doctrine, some fragments of which may still be seen in the Papal church. Eusebius writes of Origen, that he restored the custom of catechising in Alexandria, which liad been suffered to grow out of use during the times of persecution. Socrates writes thus in relation to the system of catechising in the primitive church : " Our form of catechising ^^^ says he, " in in accordance with the mode u'hich we have received from the Bishojis icho have preceded ?/.s, and according as we were taught when we laid the fonndation of faith and were baptized, and according as ive have learned from the Scriptures^'' &c. Pope Gregory caused images and idols to be j)laced in the churches, that they might serve as books for the laity and children. After this period the doctrine of the church, through the negligence of the bishops and the subtlety of the Romish priests, became gradually more and more corrupt, and the custom of catechising grew more and more into disuse, until at length it was changed into the ridiculous ceremony which to this day they call confii^mation. So much concerning the origin and practice of catecliisation in the chm'ch. III. AViIAT ARE THE PARTS OR PRIXCIPAL HEADS OF THE DOCTRIXE OP THE CATECHISM ? The chief and most important parts of the first principles of the doc- trine of the church, as appears from the passage just quoted from the Epistle to the Hebrews, are repentance and faith in Christ, which we may * regard as synonymous with the law and gospel. Hence, the catechism in its primary and most general sense, may be divided as the doctrine of the church, into the law and gospel. It does not differ from the doctrine of the church as it respects the subject and matter of which it treats, but only in the form and manner in which these things are presented, just as strono* meat designed for adults, to Avhich the doctrine of the church may be com- pared, does not differ in essence from the milk and meat prepared for chil- dren, to which the catechism is compared by Paul in the passage already referred to. These two parts are termed, by the great mass of men, the Decalogue and the Apostles' creed ; because the Decalogue comprehends the sul)stance of the laAV, and the Apostles' creed that of the gospel. An- other distinction made by this same class of persons is that of the doctrine of faith and works, or the doctrine of those things wliich are to be believed andih