Heidelberg Catechism in Latin German and English 1863

German.
Latin
-^
nr
THE
V ^,.
HP]IDELBERG CATECHISM
IN
CSmitaw, Wiîm m\&
(Bn^Mt:
WITH AN
HISTORICAL INTRODUCTION.
PREPAEED AND PUBLISHED BY THE DIRECTION OF TETE GERMAN REFORMED CHURCH IN THE UNITED STATES OF AMERICA.
TERCENTENARY EDITION
NEW YORK CHARLES SCRIBNER, 124 GRAND STREET.

CHAMBERSBURG,
Pa.: M.
1863.
KIEFFER
& CO.
Entered, according to the Act of Congress,
in the year 1863,
Bt CHARLES SCRIBNER,
In the Clerk's Office of the District Court of the United States for the Southern District of
New
York.
JOHN
F.
TROW,
PKISTBR. TEHEOTYPKR, AND ELICTROTYPER, 18 4 50 Greene Street,
Hev
York.
PREFACE.
This volume has been prepared by a Committee of the Synod of the German
Reformed Church
in the
United States, appointed

is
at the annual
meeting held
at
Harrisburg, Pa., in 1859; and
designed to commemorate the Three Hundredth
Anniversary of the formation and adoption of the Heidelberg Catechism.
The
resolution under which the
Committee was appointed, orders "the preparaand an
tion of a critical standard edition of the Heidelberg Catechism in the original Ger-
man, and Latin, together with a revised English
translation,
historical intro-
duction, to be published in superior style as a centennial edition, in 1863."
Agree-
ably to these instructions,
we pubUsh
a comprehensive historical and theological

:
Introduction, and a critical edition of the Catechism in four texts

Latin,
Old German,,
Modern Gennan, and
English, printed in parallel columns.
The Introduction
Church, and
its
furnishes a succinct but full account of the origin and forma-
tion of the Catechism, its reception in the different branches of the Protestant
fortunes in Europe and America
and compares
its
genius and the-
ology with that of other Reformed and Lutheran confessions, both of earlier and
later date.
It has not
been considered desirable to accompany the

It
text,
from page to page,
with notes and references to authorities.

cal material in particular, use has
may
J.
suffice to state, that for its histori:
been made mainly of the following works

Palatinis ;
Heney
Alting's Sistoria de
JEcclesiis
Che. Kcher's Eatechetische Ge-
schichte der Meformirten

logie ;
Kirche / Plajîck's Geschichte der protestantischen TheO'

Geschichte
Hekrt Simon Van Axpen's

J.
und
Literatur des Heidelh. Kate-
chismus /
Che.
W.
Augxjsti's Einleitung in die beiden Saupt-Katechismen der
Evangel. Kirche ; Rien^ckee's Articles on the Heid. Cat. in Ersch and Grfber's
4
Allg. EneyJdop. d. Wissenschaften
tion zu Heidelberg
y'
PREFACE.
und Knste ;
Seisen's Geschichte der Reformat
Vierokdt's Geschichte der Reformation im Grossherzogthum
Raden ; Ebrakd's Das Dogma vom Seiligen Abendm,ahZ und seine Geschichte ; Karl Sudhoff's C. Olevianus und Z. Tlrsinv^ Lehen und ausgewhlte Schriften. Reference may be made properly, also, to J. W. Nevin's History and Genius of
the Heidelberg Catechism,, published at
Chambersburg,
column,
is
Pa., in 1847.
The Catechism,
copy of the
as given in the
first
the original text, the ipsissima
verba of the third edition of 1563.

editio princeps,
Collectio
Failing in our endeavor to obtain, in Europe, a

recourse to the
we have had
work of Dr. H. A. Nie-
meyer, entitled,
Confessionum in Ecclesiis Reformatis Publicatarum,

issued.
which furnishes the text as originally

letter for letter
;
We
reprint
it
word
for word,
and
with three exceptions.
"We
insert, as
being evidently necessary to

first
complete the grammatical construction, the word " ich " after " Dasz " in the
line
of the fifty-second answer, so as to read
Dasz ich
in allem Trbsal
and the
word "
to read
:
wil " before " lehren," in the second line of the seventy-third answer, so as
Nit
allein
dz er vns damit wil lehren.
We depart also
from Niemeyer, by
putting in brackets the memorable addition to the eightieth answer, to indicate that,
whilst
it
belongs to the Catechism as approved by the Elector, Frederick the Pious,
as received
is
by the Church of
the Palatinate, and published in the third edition,
it
nevertheless not a part of the original Catechism as completed
by the
authors, as
first
adopted by the Synod of the Palatinate, and published
in the first edition,
which was accompanied by the celebrated proclamation of the Elector, under date
of the 19th of January, 1563
less ecclesiastical
;
and that therefore, although authentic,
it
possesses
authority than the other portions of the answer.*
For the same

the noi'm
general reason,
we
repeat the brackets in the other columns.

is
This original text
the ultimate standard of the Catechism.

all
It
is
by
which
all
subsequent editions in German, and
translations into other languages,

it
;
are to be judged.
As
such the Committee have regarded

text and in the
and have consequently
omitted in the
authority,
into later
all
Modem German
editions,
EngUsh
translation, as being without
words and phrases which have been added
in the Latin
and introduced
German
is
but are not warranted by the German edition of 1563.
The Latin
the translation
made by Joshua Lagus and Lambertus Pithopoeus,

;
* For a history of the 80th question see the Historical Litroduction, pp. 37-40
also the article
by
the Rev. Dr. C. Ullmann, in the Tercentenary Monument, pp. 130-135.
PREFACE.
and published in the same year with the approval of the Elector.
the text from a
We
:
have edited
Genevan
edition,
which has the following
title
" Catechesis
Religionis Cheistiak^, Quje in Ecclesiis et Scholis Electoralis Palatikatus

TRADiTUR.
Friderico Sylburgio Wetterano Graecfe conversa.
Genevae.
Apud
Matthseum Berjon, M.DC.IX."

this edition, or
No
it,
liberty has
been taken with the language of

;
more
specifically,
with the words of the text
but the punctuation
being defective,
ples
we have
modified
by an
application of the
same general
princi-
which have regulated us
in determining the punctuation
of the Modern German
and the English.
The Latin
translation, as regards classic style
and
fidelity to the original, pos-
sesses only ordinary merit.
Here and
there,
words and phrases are added.

;
In some
instances, the language is a paraphrase instead of a translation
in others it fails to
give the true sense of the original Gei'man.

place beside the original text.
It has
It cannot, accordingly,
be assigned a
no normal authority.
Yet
it
possesses great
value for the purposes of reference and comparison.
The Modern German

lished
text
is
edited on the basis of the original Catechism as pub-
by Niemeyer, no
clause or
word being allowed
to stand imless warranted

in so far as the
by
this criterion
of judgment.
It difiers
from the old text only
German
hundred
language of to-day
years ago.
itself differs
from the German language
in use three
The
difference
pertains to orthography, the inflection of noims and
verbs, the gender of nouns,
and to certain words and idioms which are now nearly
or altogether obsolete.
In the execution of this part of the work, the Committee
acknowledges the valuable cooperation of the Rev. Prof. Philip Schaff, D. D.
Taking the original

sionum^ as the
text,
furnished
by Dr. Niemeyer
diligently
in his Collectio
Confes-
basis, the
Committee has
compared the following works

in his
Der
Heidelberger Catechismvs^
by Ernst G. A. Bckel,
the
work
;
entitled.
Die Be-
kenntniszschriften der evangelisch-reformirten Kirche^ pp. 395-424

at Heidelberg, Sept. 1st, 1684
;
an edition dated
official
edition of 1724 "
Nach dem Exemplar de

The
Ao. 1684
revidirt,"
and embodied
in the Chur-Pfaltzische
Kirchen- Ordnung ;
German translation, by Dr. F. A. Larape, of Dr. John D'Outrein's Glden Kleinod der Lehre der Wahrheit, Bremen, 1721 a
Heidelberg Catechism^ published in the
;
reprint of the Catechism contained in Christoph Sthelin's Gatechetischer Schatz,

first
Hamz-
published at St. Gall, in 1724

it is
and a number of
later editions issued in
Europe and America, which
deemed imnecessary
to notice in detail.
6
The English
Latin,
in 1591.
PREFACE.
text
is
new
translation.
The
oldest English version

first
is
from the
by Dr. Henry Parry, Bishop of Worcester, and was
published at Oxford,
Of this
version there
is
a revision,* on the basis also of the Latin, which

;
we
have been able to trace as far back as the year 1728

the revision, which varies from Parry's version in
but cannot ascertam by
whom
many
places,
was executed, or
when it was first The received
published.
translation,
is
now
in use in the
American German and Dutch Re-
formed Churches,
a different work, and was probably

last century,
made
originally in Holland
is
during the early part of the
but when precisely, or by whom,

it is
not
known.
man.
Li point of fidelity to the original and general merit,

;
greatly superior
to previous translations
but, like its predecessors, the text is not based

is
on the Ger-
The language throughout
governed mainly by the Latin
and the work

the result of
must be a
translation either of the Latin or of the
Dutch
version.
As
a careful comparison,
we
discover that whenever the received text adopts a
word
or
is
clause that does not stand either in the
German
or Latin, the
same word or clause
found in the Dutch version

the
and, on the contrary,
when a
clause, contained
is
both in
omitted
German and
Latin,
is
omitted in the Dutch version, the same clause
in the received English text.
Though
the received English text in some places
departs from the Latin and follows the German, this fact appears to be no evidence
that the translation
was modified by reference
to the
German
for in these instances
the Dutch version also departs from the Latin and follows the German.
The most
probable opinion, therefore, sustained by internal evidence,

is
is
that this English text

is
a translation from the
Dutch version
and that the Dutch version
a translation
of the Latin, modified by comparison with the original German, and by certain additions
and omissions, which,
in the absence of
any historical authority,
may be
justly
attributed to the
Dutch
translator.!
When,
early in 1764, English preaching
was
first
introduced into the Dutch
Church, by the settlement at Flushing of Dr. Laidlie, originally from Scotland, the
Consistory resolved at once to prepare and publish in English a book of Psalms set
to music, the Confession of Faith, the Catechism, and Liturgy
;
and, in
May
of that
1861,
* Parry's version and the revision are both reprinted in the "Mercersburg Review,"
pp. 71-133.
vol. xiii,
The Dutch version
is
attributed to Rev. Peter Dathenus,
and was
first
published in 1566.
See an
article in the
Tercentenary Monument, by the Rev. Dr. G. D. J. Schotel, p. 158.
PREFACE.
year,
committed the matter to Dr. Laidlie, and appointed three members of the Concommittee of conference.
In July, a copy of the prepared Heidelberg
it
sistory as a
Catechism was laid before the Consistory, and, after comparing

text and the former translation,
print until 1767,
with the Dutch
was unanimously approved
but
it
did not appear in
when
it
was published and bound up with the Book of Psalms.

the Catechism
is
In
the preface to this

tion ; *
work
represented to be a revision of a transla-
the translation, no doubt, from an
unknown
source, which
It is the
was previously
this
used, in Holland,
among
the refugees from England.
Catechism ia
revised form of Dr. Laidlie, which, in 1771, was formally adopted
by the Synod of
third decades
the Protestant
Reformed Dutch Church, and during the second and
of the present century,
when
it
the English language began to prevail
among
the Ger-
mans, passed over, though without any formal Synodical sanction, into the German
Reformed Church, where
has continued in general use to the present time.

differs
The new
English text, prepared by the Committee,

all
from the received
text,
and, so far as known, from
previous English versions, in being a translation, not
of the Latin or Dutch, but of the original German.

erned, in
The Committee has been gov:
making the
translation,
by three leading
principles
First, to translate only
from the German edition of 1563, as being the ultimate standard of judgment, and
refer to translations and all subsequent
authority, but
as
German
editions, not as possessing coordinate
subordinate aids to the correct xmderstanding of the original.
We
have accordingly, as in the
Modem German
is
text, eliminated
every word that
has crept into later editions, but

standard.
not supported by the text of the ultimate

It has
Secondly, to
make
a faithful translation.
been the aim of the

in the idioms of the
Committee to express the true sense of the German correctly
English language, without weakening or strengthening a single phase of thought.

Thirdly, to employ Anglo-Saxon words
;
avoiding, as far as practicable, the use of
Latin and Greek derivatives.
The language of the received
text has been adopted to the extent that

principles.
it
could
be done consistently with the free operation of these
The Committee- has
edited the Creed in
Modern German and
English.
The
* For these historical data we are indebted to the Rev. Thomas De Witt, D. D., of
New
York, who has
drawn them from records of the Dutch Church.

remarks
revision
:
In a private letter to the chairman of the Committee, he

is
" I think the evidence conclusive that the edition used in our churches and yours
translation,
a careful
from the former
made by
Dr. Laidlie."
8
Creed, as
faith
it
PREFACE.
stands in the Heidelberg Catechism, being a translation of the form of
which comes down to us from the primitive Church through the medium of
is
the Greek and Latin language, this translation

review.
a proper subject of Criticism and

is
The meaning of words,

hell
in the course
of time,
modified and changed.

It has, therefore,
it is
The term
after
no longer conveys the old sense unequivocally.

been dropped.
fully
much
reflection,
Hades
is
substituted, because
the original
word, and expresses more
and
definitely the idea
of the Creed.
text.
A correspond-
ing change has been introduced into the Modern
German
The The
sults
Scripture references have all been verified, and the errors, occurring in Nie-
meyer's edition, corrected.

difierent parts
of the work were each, at
first,
referred for preparation to a
Bub-committee, composed of one or two members,
who
afterwards reported the
re-
of their labor to the entire Committee, which held meetings from time to time,
critical
and subjected these reports to a
and thorough
revision.
Whilst, therefore,
its
the different parts emanate originally from particular individuals, the work in
final
form, as
now
issued,
is
properly the joint product of the Committee as a whole.
No
is,
time nor labor has been spared in the endeavor to discharge properly the
;
important trust of Synod
yet
we do
not presume that the work

it
is faultless.
however,
we commit
it
to the Church, in the hope that

faith,
As it may advance and

and honor.
extend the knowledge of the Reformed

sion of the
and hand down the principal Confesaffection
Reformed Church
is
to
coming generations, with new

:
The Committee
John
composed of the following members

; ;
E. V. Gerhart, D. D.
;
W.
Nevin, D. D.
;
Zacharias, D. B.
Steiner,
William Heyser, Esq.
Henry Harbaugh, D. D, John S. Kessler, D. D. Daniel Rudolph F. Kelker, Esq. and Lewis H.
;
M. D.
Lancaster, Pa,, Sept. 14<A, 1863.
HISTORICAL INTRODUCTION
TO
THE HEIDELBEEG CATECHISM.
AMONG
its history, it
the
symbolical
is
books of the
is
Evangelical Eeformed
entitled to consideration
at its character or
Church, there
no one which
more
than the Heidelberg Catechism.
Whether we look
it
must be allowed to be of
central significance for the
general confessional interest to which
belongs.
Nowhere
else
it
have
we
the proper genius and
life
of the Reformed Church, as
stood in
the latter half of the sixteenth century, exhibited and portrayed in
the same happily comprehensive form.

largely into the inward history of this
No
formulary has entered more

as a
Church
whole
none has
better claims to be considered of ecumenical authority for its faith.
In order that
for us, first of
we may
it
properly understand
its origin,
its merits, it is
necessary
all,
to consider
as conditioned
by
the circum-
stances under
which
first
was ushered
into the world.
This requires
that
we
should
glance at the ecclesiastical state of the Palatinate

figures that
at the time,
and then notice more particularly the personal
are seen to
move conspicuously
in the
work of its
preparation.
12
THE PALATINATE AND THE KEFORMATIOTT.
The The
title
Palatinate {Pfalz) belonged formerly to
provinces of Germany, which were distinguished as

first
two adjoining Upper and Lower.
{Oberpfalz) bordered on
Bohemia and Bavaria; the other
{Unteiyfalz) was situated on both sides of the Ehine, touching on

different sides
is
Mayence, Wirtemberg, Baden, Alsace, and Lorraine.

regions of Germany.
It
frequently styled the Palatinate of the Mliine^ and has always been
as one of the
known
in the
most
fertile
The
political
divisions
and changes to which the whole country has been

it
subjected,
it
progress of history, render
difficult
to
identify
on a
modern map.
Heidelberg, the ancient capital of the Palatinate, became conspicuous,
at an early date, in the history of learning,
by
its
celebrated university,
established in the latter part of the fourteenth century.

this
The founder
of
noble institution, to whose influence
Germany
stands indebted for
so
much
of her cultivation, was the Elector Rupert^ surnamed from the
color of his beard the Red.
The undertaking was solemnly

a.
sanctioned
is
by
a bull of
Pope Urban VL,
1385, in which Heidelberg

its air
declared
especially worthy,
by the
salubrity of
and the
fruitfulness of the
surrounding country, to become such a general fountain of science.
The new
leges.
university
was required to conform to the model of the was endowed

also with the
insti-
tution at Paris, and
same rights and
privi-
Throughout the following century, we

and religion
find in the Palatinate a
wholesome
influence at work, in connection with this seat of learning,

;
in favor of letters
which contributed
largely,
no doubt,
in the midst of all adverse agencies,
toward the general movement that
served to usher in subsequently the great age of the Reformation.
13
The
tinate.
Eeforination, however, did not at once find favor in the Pala-
A certain
measure of
;
interest, it is true,
was drawn toward
it
from the beginning
Luther had been heard

;
in
Heidelberg
as early as
1518 with earnest, admiring attention
a powerful impression was left

theologians,
by him on
the minds of a
number
of
young
whose names
;
became conspicuous afterward

tain parts of the land.
in the Protestant
movement
and
it
was soon found that the new doctrine was taking
root, at least in cer-
But
still
the cause, for a long time, met with

;
no
efficient
public encouragement or support
the reigning powers, on

it
;
the contrary, both spiritual and political, were against

progress as
it
and such
made, therefore, was without much
"
outward observa-
tion" for the most part, and comparatively

besides having declined seriously from
entii'ely
silent.
The
and
university,
its earlier life
vigor,
was so
Church
occupy
bound, in
it
its
foundations, revenues, and rights, to the

for
of Rome, that
was hardly possible

at the
any belonging to
it
to
any other posture than one of
direct
hostility to the Reformation.
The Government,
Louis
same time, gave the movement no countenance.

called,
the Pacific^ as
he was
was not indeed absolutely opposed

;
to the idea of ecclesiastical reform

also to forbearance
his general spirit inclined
him
and
toleration.
But
it
was
against his whole
nature, nevertheless, to
fall
in positively
with what proposed to be

;
a revolutionary change in the entire constitution of the Church
and he
made
it
a point, accordingly, not to allow innovations which threatened

to disturb the public peace.
in this
way
He was
succeeded in 1544
by
is
his brother, Fiêdevick 11.^
surnamed the Wise^ under whom, as
generally known, before he
had himself made up

affairs,
his
mind
as to
what
course he should pursue in Church
the people themselves took
the matter in hand, having become
now quietly prepared for the change,
and on a
certain occasion, in the principal church at Heidelberg, as the
14
mass was about to be celebrated, struck up suddenly the popular Protestant
bymn,
JEs ist das Heil
uns Icommen her ; signifying in

for
all,
sucli
strange
way
tbeir wisb to
bave done, once and
witb tbe old religion
and worship.
Keformation.
This memorable event took place on Sunday, the 20th
of December, 1545,
It
and
at once determined the Elector in favor of the
was ordered that the
service of the
mass should be
dis-
held in the vernacular language, that the sacrament should be
tributed in both kinds, and that the priests should be allowed to
marry.
The very next
year, however, all

;
was changed again by the

in consequence of
unfortunate issue of the war of Smalcald

so-called
which the
Interim of the Emperor Charles V. was forced upon the

it,
Palatinate, bringing along with
in fact, a restoration of the Catholic
system to
its
former authority and power.
But
it
was
after all a tem-
porary repression only of the Protestant movement, and not its full Four years later, the power of the Emperor was unexpectedly arrest.
broken by Maurice of Saxony, and he found himself compelled, in the

famous Pacification of Passau, to consent to the religious freedom of
the
German
States.
The Peace
of
Augsburg followed
in
1555.
Frederick took
new
heart in favor of the Eeformation, introduced an
evangelical church service,
and on the 11th of November, 1555, opened
in the Augustinian convent at Heidelberg, the famous Sapienz-college,

as
it
was
called, for
the education of ministers.

prince, Otho
^
It
was
only, however,
under the following
Henry who had long been devoted to
the new religion, and who succeeded his uncle, Frederick, in the year 1556,
that the Protestant cause became fully established in the Palatinate.
But now, unfortunately, the Protestantism of Germany was no longer in harmony with itself and its inward divisions threw them;
selves at once
in fll force
on the infancy of
this
new Church,
threaten-
ing
it
with universal confusion.
The
great sacramental controversy of
tlie sixteentli
15 century includes
fii'st
in its history
two
entirely distinct periods.
As
carried on in the
place between Luther
and the Swiss
divines,
with Zuingli, so long as
he
lived, at theii* head, it
was brought
ostensibly to a close
by the
memorable Wittenberg Concord of 1536.

become weary with contention, and
to
This was not considered
absolutely satisfactory, indeed, on either side.

it
But men's minds had

desirable at all events
it
was held
make
the most of a present truce, where

lasting peace.
seemed so
all,
difficult
to
come to a true and
The
it
result of
moreover, had
sides.
been undoubtedly a partial moderation of extreme views on both

It
was
felt,
more widely of course than
on the one hand, as well as
was expressed, that Luther Zuingli on the other, had gone too far
position, rather than
and that the truth was to be sought in a middle
with either of these champions separately considered. Luther himself
probably saw, that the truce involved some feeling of this sort and this may have had its influence on the effort, with which he sought
;
toward the
effort,
close of his life to
have the controversy renewed.
The
however, produced no
a.
effect.
Ten years The
after the date of the
Concord,
1546, he
was taken
to his rest.
it
truce
still
continued.
Many
flattered themselves that

hostilities.
had become
in fact the grave of all
former theological
But
this expectation
was
vain.
The
general difference of the two confessions

true inward reconciliation
;
had not yet been brought to a and the question was too important to be
any mere prudential com;
permanently
promise.
It
sacrificed to the interests of
but it could not sleep In due time, accordingly, the truce, as a matter of course, came to an end. We may find much to quarrel with in the spirit of
always.
might slumber
for
twenty years
those
who
led the
way
in the
new
rupture that followed.
But the
rupture
itself
was
necessary.
It lay in the religious position of the
16
age.
It
belonged of
right,
we may
say, to tlie
Mstory of the Refor-
mation.
It
was
in tlie
bosom of the Lutheran
Churcli, primarily, that the
new
sacramental war was engendered.
There had been here, since
1536, a broad, though quiet, and
to a great extent unconscious, falling
away from the extreme view of the great Reformer, as we find it exUnder the influence of pressed in the original Augsburg Confession.
this mitigated sentiment, Melancthon, the illustrious author of the Confession,
had allowed
its
himself, in 1540, as all the

article,
it
world knows, to change

Christ's presence in
the language of
tenth
on the subject of
the eucharist
cation of his
so as to
make
affirm nothing
more than the communi-
body and blood
in the transaction, instead of declaring
them, as in 1530, to be actually under the form of the bread and wine.
In this
way
the article had come to be held very extensively in a
simply Calvinistic sense (which must never be confounded, however,
with the sense of Zuingli)

at Strasburg,
and Calvin
himself, during his residence
had no
difficulty in subscribing to the Confession in
such
altered form, as
affairs
we
find
him
also,
while there, taking part in the general
of the Lutheran Church, on that basis, without any sort of
hesitation whatever.
There was a quiet general consent, for years, to

faith of
own
the
common Lutheran
;
Germany
see,
in this
broad Melanctho-
nian view
and
it is
easy enough to
from the relations in which

to
both Frederick
this
II.
and .Otho Henry stood

into
Melancthon himself, that
was the only type
which
it
was intended from the beginning

It
to cast the late-born Protestantism of the Palatinate.
was
to
be
Lutheran
it
was to have
for its standard the

else
;
Augsburg Confession
in the
all
no one thought of anything

most
free
but
it
must be Lutheranism
and comprehensive sense of the term, such as
could sub-
scribe to
who were
willing to take the Confession in its author's latest
sense.
17
Palati-
Sucli
were
tlie
circumstances,
we
say,
under which the
nate passed over to the Lutheran, or what was then the only
Protestant camp.
It was,
German
the
It
however, a deceitful calm.
The
spirit of
old church orthodoxy was, in truth, not yet

existed
still
by any means
extinct.
under a latent form, and, as the event proved, in great

liberal
strength.
The progress of more
views only served to rouse

resistance.
It
it
finally, first to jealousy,
and then to open, violent
needed
thus no great provocation, in the end, to bring on a second grand confessional strife, altogether
more general and
fierce
than the
first.
The
in
signal for this
was given by a
sort of
trumpet blast on the
part of the memorable Lutheran polemic, Joachim Wes'tpJial, preacher
Hamburg, who
felt
himself called, in the year 1552, to sound an
alarm throughout Germany against the errors of the Swiss Churches,

in a special tract devoted
wholly to the
subject.
The immediate
object
of this assault was the sacramental theology of Switzerland, especially

as represented
now by
the world-renowned authority of Calvin
but
rela-
the true secret of the outbreak lay mainly, no doubt, in the

tions of the
home
German Church
itself,
as
we have just now had them under

interest
consideration.
Westphal was but the organ of the
he repre-
sented
the interest, namely, of Lutheran orthodoxy within the

its first
bosom
of the Lutheran Church, in
show of
violent reaction against a

felt
tendency in the Church

life
;
itself,
which was now
to threaten its
own
and
it
to inspire
was some consciousness of this, unquestionably, that served him with confidence and courage, in the daring responsibility
he thus ventured to assume before the Christian world.

the
As
it
wa,
to
war cry found no immediate echo

to stand
or response.
Men seemed
pause in anxious suspense, as with the secret feeling that they had
come
on the eve of a great

foresee.
conflict,
whose consequences no
his attack the follow-
one could calculate or

3
Westphal renewed
18
;
ig year, in a second publication

Tlien Calvin came out
fight thickened,
and
tlie
year after again, in a third.
upon him
fiercely in self-defence.
Gradually the
and grew more and more

;
general.
It
was no longer
Germany
the land those
at
war with Switzerland
but Germany convulsed with the
elements of discord and division in her
own bosom.
strife,
In every direction
carried
was agitated with
ecclesiastical
on between
stigma-
who
claimed to be true Lutherans, and those
who were
such vast
tized as Crypto-Calvinists, or treacherous Philippists, all beneath the
common banner
process, reaching
of the
Augsburg
Confession.
By
critical
through
many
long years of commotion, were the
two great Protestant
schools conducted finally to the full sense of their
own
original diiference
and
distinction.
Lutheranism became conseof Concord ; and the faith of
quentially complete at last in the
Form
the Reformed Church, as exhibited in the several Calvinistic Confessions
which appeared in the midst of

as
this controversy,
and
especially,
we may say,
embodied comprehensively
in
in the Heidelberg Catechism.,
was openly acknowledged

Reformed Church
as such
large sections of
Germany, where the
had been previously unknown.

in
Such was the general condition of the Lutheran Church
Germany
when
ner
the banner of Protestantism
first
began to wave triumphantly
over the Palatinate.

;
This was, as a matter of course, a Lutheran banit
but the Lutheranism
represented, as
we have
seen,
was that of
Melancthon and the variated form of the Augsburg Confession.

than
this,
More
the auspices under which the Protestantism of the Palatinate
took form and shape fiôm the beginning, explain the matter as
we
may, were such as to -produce a certain

Reformation
liberal
sympathy with the

from what
striking
as it existed in other lands, different altogether
was then the reigning sentiment

evidence of this
is
of the Lutheran Church.

fact,
One
found in the
that a cordial welcome
was
ex-

19
tended here to the persecuted exiles of the Reformed Churches of the

Netherlands, England, and France,
when
all
Germany
besides treated
so far as
them with cold

to stigmatize
indifference or cruel scorn
some even going
them "martyrs of the

;
devil."
Friendly relations were
cultivated with foreign Protestants
men
of acknowledged Zuinglian
and Cahdnistic views were openly patronized, and put into places of power and trust and altogether the idea seemed to prevail, that the
;
Church of the Palatinate was

might be possible
called to hold a sort of irenical middle
position between the Lutheran

for
and Reformed communions, where it both to come together at last in the bonds of a
were unpropitious to any such thought
confessional war,
common
The
It
faith.
times, however,
as this.
was not possible that the

also into
which had broken out
again with such violence in
way
Germany generally, should not force its the Palatinate. The very liberty of faith which was
it
;
enjoyed there seemed rather to invite

presence of
all factions,
as
it
made room
for the
and the
free utterance of all opinions.

its rigid
Luther-
anism was there of course, then, in

uncompromising, intolerant,
full
temperament and type
of angry, pugnacious zeal
as well as
Lutheranism in
fact a general
its
milder Melancthonian form.
Heidelberg became in
;
rendezvous for
all religious parties
where they came

to settle terms of
together, however, not as
had been fondly hoped,
amity and peace, but only to hold promiscuous
fight, as
on a common
battle field, over theii* several subjects of difference
and
division.
FEEDERICK THE PIOUS.

In these circumstances
it
was, that on the death of Otho Henry, in
1559, the electoral power passed into the hands oi Frederick the Third^
20
distinction it is to
whose honorable
be known in history under the

for himself at the
surname of the Pious^ and who has

"
won
ilie
same time
imperishable renown as the Father of
Heidelberg Catechism.
With
right," exclaims the historian of the Catechism,

" is his
Henry Simon
van Alpen,
name
for us of
undying memory
;
with right he
shines in the temple of immortality

terity
still
with right the most distant pos;
weaves a garland round his urn
and when
this also
may wither,
prince,
shall not his merits fade.

all dignities
Even when we think away the

of honor,
away
and
titles
away
purple, sceptre,
great.
and king-
dom, he stands before us
still
incomparably
For educational
and charitable foundations he did more than

devoted to them the entire proceeds of
all
all his predecessors.
He
the suppressed convents.
He
renounced the customary
pomp
of courts, loved simplicity of man-
ners, in order that
he might spend fi'om his
own
proper revenue, in the

year.
service of learning
and
piety,
twenty thousand dollars a
With
the most diligent personal application he tried the reigning systems of
the time, and then, with warm, unwavering
zeal,
held fast what he had
found in
This
this
is
way
to
be
time."
;
indeed high praise
but from
it
all
that
we know
of the
man
in his actual history
and work,
can hardly be considered extravagant.

respects
He
appears to have been in

;
all
what we may
call
a model
prince
in
whom
the most excellent mental endowments were joined
to the best qualities of the heart,
and whose whole
life
was a commenhas been the
tary on his
wisdom and
virtue.
His religious character in particular
commanded
the universal respect of his

all later times.
;
own
age, as
it
admiration of
Piety with him was no empty sentiment

it
or simply outward profession
formed the ruling power of his

took in the prince no
it
;
life
and
as has
been well remarked,
it
less
than the
man.
There was no ostentation about
no care to
force itself into
notice
21
relations, public as
and respect
but
it
made
itself felt in all
Ms
well as private.
Others might make

;
tlieir religion
secondary,
if
not
altogether ancillary to their politics

all else,
with Frederick
religion.
III. politics,
and
must bend to the superior claims of
There
is
som-
thing beautiful indeed in the childlike simplicity with which he speaks

of his princely office
and
trust in this view.
For
himself, at least, his
work was
theocratic, in the best sense of the tei-m.
He
was, in his
own
eyes, prince
and
ruler, "
by the grace of God,"
in order that he
might lead his people in the
way
this
of righteousness, asnd
show himself a
true " nui'sing father " to the Chui'ch.
Coming
there
into
power with
deep sense of
official responsibility,
was enough
in the religious condition of the Palatinate to engage
his zeal, as a reformer, jfrom the very beginning of his administration.
Theologically and ecclesiastically, all
was
in confusion.
Instead of
being a centre of union and peace, Heidelberg had become an arena

for
aU
sorts of discord
and
strife.
Zuinglians, Calvinists, Philippists,

felt.
and ultra Lutherans,

Confessional schism
court.
all
sought to make themselves heard and

in city, university,
was the order of the day,
and
Conspicuous among the combatants, in particular, were the
general superintendent, Hesshus, and IClehiZj assistant minister in the
church of the Holy Ghost, whose contentions seemed to threaten for

a time the very existence of both Church and State.
Finding more
moderate measures for the promotion of peace unavailing, the Elector
had recourse
office
finally to the extremity of dismissing

;
them both from

it
on one and the same day His next
vainly hoping that
might
still
be
possible, in this
way, to bring about a general union of parties in his

step, accordingly,
land.
was
to propose a formula of faith in
regard to the Lord's Supper, the great subject of controversy, such as

all
might be able to accept and adopt, and which would serve the
22
purpose of preventing future dissension.
To support himself
case.
in this
proposition, he called in the counsel of Melancthon, sending a special
messenger to Wittenberg to lay before him the whole
This drew
forth the celebrated Judgment of Melancthon, which became public
soon
after,
involve
when he had himself descended to the grave, and served to his memory in no small reproach with the stiff confessional
whose views
it
party, to
was found
to be opposed.
It
approved the
Elector's course in silencing the sacramental controversy, and recom-
mended
the use of a general form for the administration of the Lord's

x. 16,
Supper, such as 1 Cor.

disputation.
this basis
which would
offer
no room
for doubtful
;
The
counsel
was gladly received and followed
and on
now, matters came to a temporary settlement toward the
close of the year 1559.

It is
hardly necessary to say, however, that the settlement had no

conflict-
tendency whatever to produce any real harmony between the

ing interests, which were thus
bound
to silence
it
and peace.
the more rigid Lutheran ministers found

places
;
necessary to give
Some of up their
and the alarm was raised from the
outside, led off in particular
by
the exiled Hesshus, that the Elector
was seeking
to introduce
Calvinism into the Palatinate.

could not
fail
On
the other hand, Frederick himself
become more and more dissatisfied with the tone and spirit of the extreme Lutheran party, and thus more and more confirmed also, of course, in his original favorable disposition toward the
to
Reformed Church.
also,
Not only
his sympathies, however,

is
but his studies

perse-
and there no doubt but that both were veringly earnest and sincere contributed to lead him in
and his prayers
this direction.
The
effect
of
all
was, that having surrounded himself with congenial
counsellors
and
helpers,
many
of
them eminent men from other
lands,
he determined
finally to
carry out the
work
of reformation
among
his people in a
23
way
to suit his
own
convictions of truth
and
right,
without any
ftu'ther
regard to impracticable schemes of compromise
and union. and worship,

Lutheran.
In other words, he made up his mind, that the religion
of the Palatinate should be ordered and established, both in doctrine

after the
Reformed type
in general,
and not
after the
This brought with
it
the necessity of an
efficient
provision for the

condition of the
their charges,
proper education of a ministry suitable to the

Church.
new
Many of the Lutheran
pastors
now relinquished
while others were dismissed for their refractory turbulence.
There
was a
different class of
them indeed, more
or less conformable, or at
least not
contumaciously dissenting,
who were
allowed to retain th^^'^
places.
Quite a niunber of ministers besides came in from abroady^
either followers of Melancthon,
from
different parts of
places.
Germany, or
refugees from
called for
Belgium and other neighboring

help.
.
But the
case
more general and permanent

university,
New
care, accordingly,
was bestowed upon the

of
its
and the restoration in particular

here, a distinguished
theological faculty.
With Peter Boquin
Calvinistic professor, previously introduced from France,
were
asso-
ciated now, after the dismissal of Paul Einhorn, his previous Lutheran
colleague, the distinguished
Italian
Hebrew
scholar
Jewish convert to Catholicism,
Immanuel Tremellius^ an who had afterward embraced

Olevianus,
the Protestant faith in Switzerland, and Caspar
whom
Heidelberg had received not long before as an exile from the city of
Treves.
New life
also
was infused
into the Sapienz-college, as a school
of preparation, especially for
young men looking to the holy

were employed
ministiy.
Here
also the services of Olevianus

it
for a time.
But
be-
the care of
soon after devolved upon Zacharias Ursinus,

also, as professor
who
came the successor of Olevianus
of theology, in the
24
"university;
the popular pulpit powers of this last occasioning his
designation to a diflerent sphere of work.
But
it
was not enough to

on
settle the
outward scheme of religion and
worship in this general way, and to provide the requisite machinery

for carrying it
;
the true idea of a religious reformation required

life
that the heart and
of the people generally should be reached and
apprehended, moulded and controlled by what were considered to be

the salutary powers of the Gospel in this form.
for the
It
speaks well, both
wisdom and the piety
of Frederick, that his
mind was turned tofelt
ward
this object, as
one of paramount importance, from the beginning.

himself
As
the chief shepherd of his people, in a political sense, he
bound
to care for their spiritual welfare in a universal view.. If thei'e
The
had
condition of the land, in this respect, called for help.
been disorder and confusion in the theological world of the Palatinate,

there
life.
was disorder and confusion no
less in its general congregational

;
No
fixed system -of religious instruction prevailed
no proper
regard was had, in particular, to the right Christian training of the
young.
There were Catechisms for this purpose, indeed, but they were
;
not clothed with any public authority
and the best among them, those
of Luther and Brentz, were not in full confessional
hannony with what

In place of these,
;
had become now the reigning
faith of the land.
some ministers used formularies of their own composition

gave no attention to the subject whatever.
Altogether,
while
many
it
would seem,
from the changes and distractions through which the land had passed,
a very general indifference to church training had taken possession of
the congregations
;
while such training as there was,
by
its
want of
became
consistency and uniformity, might be said to be shorn of
more than
it
half
its
proper worth.
All this Frederick saw and
felt
and
with him, accordingly, the grand object of his reformatory administra-
tion to provide a practical
25
in a
remedy
for the evil,
by bringing
faith
new
Catechism^ the general use of which, secured

serve to stamp the impress of
religious life of the Palatinate.
by proper
sanctions,
might
a common popular
on the whole
That such in
fact
were the views of
this great
and good prince in
undertaking this master work of his reign, appears plainly enough
from the introductory preface, written with his own hand, which
ac-
companied
istic
its
original publication
a document so wholly characterit
of the
man and
his position, that
cannot be amiss to quote
it
here in the form of a free general synopsis.

tion " to all
Beginning with a
saluta-
and every, our superintendents,
pastors, preachers, sacris-
tans and schoolmasters of our Electoral Palatinate of the Khine," he
goes on to say that both the
word of God and
his
own
sense of natural
duty bound him to use the trust of government, which God had placed
in his hands, not only so as to consult for the peaceful welfare of his
people,
"
by promoting among them a

knowledge and
sober, upright,
and virtuous
life
but
also,
and mainly, to lead and bring them continually more and

fear of the
more
to the sincere
Almighty, and of His
salutary word, as the only foundation of all virtue and obedience."
His predecessors, of happy memory, had indeed endeavored, by various

Christian ordinances and institutions, to secure this end
;
but as yet no
result had been reached, which could be considered fully answerable to
the wants of the land.

to
Hence he
felt
himself called upon, not simply

direc-
renew former measures, but to go yet farther in the same good
tion.
The youth of
his land in particular, he adds,
might be said
both in
especially to suffer from a defect of proper religious training,
the schools and in the parish churches

neglected,
being in some cases altogether
and
in other cases taught irregularly
from various Cate-
chisms according to the free fancy of their teachers, and after no estab4
26
;
lished or uniform metliod
the result of whicli was mucli confusion

Tliere could be, however,
office,
and
"
deficiency of
sound religious views.
no steady maintenance of either Christian or worldly

also
govern-
ment and administration,

honesty,
no increase and growth of
sobriety,
and
all
other good virtues, unless the young, above

start to the
all things,
were kept and held from the
pure learning of the holy
Gospel, and the right knowledge of God,- in some fixed and settled
form."
He had
make
considered
it,
therefore, the first
duty of
his Govern-
ment, to
provision for this most necessary object.

to say, "
And
so now,
accordingly, he proceeds
with counsel and cooperation of our
whole theological
faculty, here present, as well as of all the superin-
tendents and leading ministers of the Church,
we have
caused to be
made and
God;
set forth,
both in the German and Latin tongues, a
Summary
piously
Instruction^ or Catechism, of om' Christian religion from the "Word of

in order that henceforth not only the
youth
may be
trained and kept to such doctrine in the same form, but that the
preachers and schoolmasters also

rule
may
themselves have a sure standing
and measure, how to conduct themselves in the instruction of the
young, and not presume to make daily changes, or to bring in strange

doctrine, at theii^
all
own
pleasure.
This same Catechism, then, ye are

for the
and every one of you graciously exhorted and commanded,

subjects, as also for the
;
honor of God and our

your own
advantage and good of
souls, tliaiikfully to receive
also to inculcate it diligently
and
well, according to its true sense,
on the young in churches and

;
schools, as likewise
on the people generally from the pulpit

it,
to teach,
work, and live according to

if
with the
full
hope and confidence that

earnestness in the
life,
the young be thus taught and brought

of God, the
up with
Word
Almighty will grant unto us
also a bettering of
with temporal and eternal prosperity."
;;
27
We
cannot say mucli for the literary merits of tMs remarkable

It is not written
State paper.
with rhetorical grace or
force.
But
as
a commentary on the piety of the prince, and a monument of his broad, far-seeing political wisdom, it is deserving certainly of all admiration
while
it
must ever be of the greatest

spirit that
interest for
what
it
serves to
reveal, of the
presided over the formation of the Heidelberg

It is
Catechism from the very beginning.

the same time,
tant
a curious exemplification at
we may
add, of the Cesarean episcopacy of the Protes;
German
States in the age of the Eeformation
Erastianism
as it
has been named, from the distinguished physician
Thomas Emstus^ a
leading politico-ecclesiastical counsellor in Frederick's court
exhibited
here in
its
most respectable form.
TJESINUS
AND
'OLEVIAlTrS.
Having resolved on the introduction of a new Catechism, Frederick's next care was to select suitable persons for the solemnly responsible task of its composition.
His
choice,
however, was soon made,

It
fell,
and, if
we may judge from
the result, with great wisdom.
as is
well known, on Caspar Olevianus and Zachaeias ESimis.

is
There
something striking at once in this choice.

first
They were both young

still
men, the
but twenty-six, the other only twenty-eight years of age
and both of them, though by birth and education Germans, were

comparatively strangers in the Palatinate,
service of the
who had been
called to the
before.
Church there from abroad only a short time

first
These are circumstances which at

the Elector's judgment
;
blush seem not to look well for
but rightly considered, they go rather to form

its favor.
a strong presumption in
With
the vast sense he had of the
responsibility of his undertaking, as the one grand
work
of his reign,
28
it is
not to be conceived
;
tliat
lie
could select
for
Ms
instruments for
it
without care
and Ms general reputation
as a guaranty, tHat
Ms
care in the case
wisdom may be taken would be exercised to good

young
strangers, in
sure,
purpose and with sure

preference to all others
effect.
The
choice of these
not made, we may be

men who may be regarded
without the con-
senting counsel of the eminent
stood around
him
as advisers,
both in Church and State

probably
as itself the best proof
we
could have, in the circumstances, that the designation
was the
can
result of full circumspection
and mature thought.
Only
so
we understand how, in such a case, a man make at all an appointment of this sort.
Silesia,
like Frederick III. could
Zacharias Ursinus (family name Bear) was born at Breslau, in
on the 18th of July, 1534.

respectable,
His family connections were

house stood in somewhat
MgHy
though his
-father's
reduced circumstances.
At
;
the age of sixteen, he was sent to the

as a student,
university at Wittenberg
where he spent seven years
supported in part at least by an honorary stipend from his native

town.
During
this period,
he made great acquirements in
classical
literature,
philosophy, and theology.

;
He was
considered,
besides,
quite a master of poetry

in Latin
and composed himself various productions

which were much admired,
Melancthon,
and Greek
verse,
the ornament of the university, conceived a very high regard for

his abilities
and attainments, and admitted him to an intimate
per-
sonal friendship which continued to the end of his
own
life.
This
of itself forms one of the best recommendations
we
could possibly
have of the character of Ursinus.

extend his
In the year 1557, he accompa-
nied his illustrious preceptor to the conference at
Worms
after
which, to
knowledge of the world, he travelled to

still
Heidelberg, Strasburg, Basel; and then
farther through Swit-
zerland to Lausanne and Geneva.
visiting Orleans
29
Next we
find
Mm
in France,
lie
and Paris
from
wliicli last place,
however,
soon
returned again to Switzerland, finding special satisfaction,

in his intercourse with the
it
seems,
Reformed theologians of that country.
On
a
its
his return to
Wittenberg the following year, 1558, he received
call
from the magistracy of his native city to the rectorship of
principal school, the Elizabethan gymnasium.

satisfaction.
Here
his services
gave great
But the
confessional feud of the Lutheran
Church was now
at
work
in Breslau also, as in other places.
There
was a Melancthonian
Hesshus.
of one
It
interest in the city,

spirit
and on the other hand a
powerful faction breathing the
of such
men
if
as
Westphal and
soon came out from his lectures, that Ursinus was

his
mind with
still,
preceptor and friend,
not indeed more
latitudinarian
on the doctrine of the sacrament.

;
This brought
upon him the odious reproach of Calvinism

compelled, in self defence, to publish
ability of which,
so that he found himself
a tract on the subject
the
we
are told, called forth the
warm
his
admiration of
Melancthon.
pleasant
;
But the general

situation,
state of things continued to
be un-
and the youthful theologian
made up
mind
place.
at length,
to resign his
and withdraw from the
He was
allowed to retire with an honorable dismission, which expressed the
hope that the
city
of his birth might enjoy his services again at
some future time.
This took place on the 26th of April, 1560.

loss
He was
steps.
at
no
now
in
what
direction to turn his pilgrim
" I will
is
betake me," he
said, " to
the Zrichers
whose repu-
tation
not indeed great here, but

it
who have
so famous a
name
with other Churches, that
cannot be obscured
by our
I
rest."
preachers.
They
to
are pious, thoroughly learned men, with
whom
have resolved
spend
my
life.
God
will
provide for the
To
Zurich,
30
accordingly,
lie
came early in the montli of October.
Here
lie
met
again his former fiiends, Bnllinger and Peter Martyr, surrendering
himself to this last in particular as his theological guide and instructor.
But
it
his stay in Zurich was, after
all,
only of short duration;

precisely, that
and
it
was through the intervention of Peter Martyr
was brought unexpectedly to an end. Frederick III. had conceived a great veneration
Martyr
for
this
aged
servant of God, and wdshed to secure his aid in carrying forward
the reformation of the Palatinate.
felt
himself too old to

Heidelberg, as
undertake any such
service,
and declined the
call to
he had just before declined a similar invitation from England.

doing
so,
In
the'
however, he took occasion to direct the attention of

;
Elector to his youthful friend and disciple, Zacharias Ursinus
and
the result of all this
was a
negotiation,
which ended in the removal
of this last from Zurich to Heidelberg.
Here he became
settled, in
the course of the year 1561, as a professor in the theological faculty
of the university, and as principal at the same time of the Sapienzcollege.
He
though
spirit;
is
represented as having been a
man
of
much modesty
quiet,
at the
same time ardent, and even passionate, in
his natural
uncommonly assiduous and laborious
in the prosecution of
his
proper work.
He had no
talent
for
preaching;
but as an
distin-
academic lecturer, he was in a high degree popular; being

guished for his communication.
solidity,
fulness of learning,
and happy power of
Caspar Olevianus (vernacularly Olewig), born August

of
well-conditioned
parents,
10, 1536,
in the
city
of
Treves,
after
passing
four-
through different schools in his native place, was sent in his

teenth year to Paris, to complete his education.
His studies were
continued
profession
31
subsequently at Bourges, with special reference to the

of law
;
but here an awakening providence, as in the
case of Luther, determined
him suddenly
to the service of religion
and the Church.

Palatinate), a
One
of his fellow students at Bourges
was a son
III.
of Count Frederick
of
Simmern
(afterward Frederick
of the
young
prince
of great promise, with
whom
he had
formed a very intimate friendship.
As
they were walking together

river,
one day on the bank of a neighboring
they
fell
in with
some
drunken German students, of noble rank, who proposed to cross Olevianus tried hard to dissuade them from the stream in a boat.
the rash undertaking
fiôlic,
;
but they were not to be turned from their
and the young prince was induced to become one of their

In the middle of the river they set themselves to rocking
party.
the boat in
mad
play,
till
at last it turned over,
and
all
of
them
was
found a watery grave.

into the flood for
Olevianus, from the
shore,
threw himself
but
it
the purjDose of saving his friend;
only with the greatest difficulty that he was himself rescued from
being drowned.
Previously to
faith in
this,
;
The
occasion proved a crisis for his religious
life.
he had been led secretly to embrace the Reformed

"
France
but now,
out of the depths," and as
it
were from
the very jaws of death, he
bound
faith,
his soul
by a vow
to
become an
open confessor of the same
by devoting himself
to the service
of the Gospel in his native land.
He
took his degree afterward, indeed, as doctor of

in that character.
civil
law,
and returned home

in the profession
;
But
his heart
was no
lono;er
he looked upon himself as one consecrated to

it
the
work of the ministry; and

of
became
his great object
now
to
qualify himself,
tion
by proper studies, for this vocation. His admiraCalvin led him for this purpose to Geneva. Then again
32
HISTORICAL INTRODUCTION".
find
we
Mm
at Zuricli witli Peter Martyr, at
Lausanne with Theodore
Beza, and afterward once more in Geneva; where he
now formed
as soon as
fact
the acquaintance of that ardent herald of the cross "William Farel,
who urged him
to cut short his studies and get
home
possible to preach.
Not long
at once
after.
May, 1559, he returned in
to Treves, being then in the twenty-third year of his age.
Here he obtained
school
;
an appointment to the charge of a

instilling into the
which gave him the opportunity of
minds
later,
of his pupils the principles of evangelical religion.
month
we
find
him venturing a sermon openly before the people
in favor
of the Reformation.
in the place,
The cause had already won many
secret friends
leading
among whom were some of the magistrates and other The preaching of Olevianus was full of inflammacitizens.
effect.
tory zeal, and attended with vast popular

course, it called forth violent opposition
religion.
As
a matter of
on the part of the reigning

In the end,
Treves was thrown into universal commotion.
the leaders of the evangelical party, with Olevianus at their head,
were thrown into prison
from which they were
set free,
only after
much
negotiation, at the
fine
end of ten weeks, under the condition of

city.
a heavy
and immediate banishment from the
Thus ended
the episode of the Reformation at Treves, after a few months of
stormy
the
success.
It
was a complete victory

is
for the
Roman Church;
memory
of which
kept up in the place to this day by the

called
for
observance of what
is
the
Olevian Procession on Whit-
monday, to 'thank God
this
deliverance
from the heresy of
Olevianus, and to confirm the good city of Treves year after year
in the Catholic faith.
Driven thus from his native
city,
Olevianus was at once welcomed
by Frederick
III. into
the service of the Church at Heidelberg.
Here
33
we
find
him
at
work, in the year 1560, in the Sapienz-college, and

;
somewhat
later in the theological faculty also of the university
from
both of which situations, however, as

relieved the following year
fitted
we have
it
already seen, he was
by
Ursinus, whose talents more especially
him
for such
academic service, while
seemed desirable to make
use of the peculiar gifts of Olevianus in a more practical and popular
way.
By general consent,
it
he was called to occupy the pulpit,
first
in St.
Peter's church, as
was
called,
and then
in the church of the
Holy Ghost.
AUTHORSHIP OF THE HEIDELBEEG CATECHISM.
Such were the men to

task of preparing his
whom
the Elector intrusted the responsible

for the Palatinate.
new Catechism
If
we have
reason to be struck with the fact of their appointment to so grave an

office,
we
shall find
no
less occasion for surprise in considering the

fulfilled.
first
way
in
which the appointment was

It is
something wonderful, in the
place, that the

;
Catechism
should be in fact the production of two authors

certain, that the
for
it
appears to be
double authorship in this case was of the most real
and positive
character, involving throughout not simply

also,
an outward,
note,
but a true inward cooperation
which
it
is
curious to
and by no means easy to understand.
The Catechism was not the
work
of Ursinus, approved
by
Olevianus, nor on the other hand the

;
work of Olevianus, approved by Ursinus it was the joint production of both and it was this, not in the way of any mechanical putting
;
together of their different contributions to the work, but in the

rather of an organic fusion, which refers the whole
authors,
way
work
in
it
to both
and makes
it
impossible to
know
or say,
fact,
what
belongs to
still
one and what to the other.

5
This curious
moreover, becomes
34
curious, wlien regard is had. to the difference of
more
temperament and
nature, wLicli
we know
to
have existed between the two men.
They
were in many respects constitutionally unlike each other, and formed Ursinus stands out to move in different spheres of thought and life.
before us as one born to occupy the lecturer's chair, didactic, dialectic,
theoretic,
and we may add respectably
dry.
In Olevianus, on the
other hand,
we have
the
man
of action and eloquence, the practical
reformer, the ardent popular preacher, in
whom
imagination and pathos
combined
to clothe the logic of religion
with beauty as well as power.

to get along
They seem not such men,

say, their difference of
as one
would have expected

sort.
harmoniously altogether in a work of this
And
yet, strange to
mind and
spirit
appears to have formed no bar
whatever to the execution here of then- joint commission.

joint labors
Their conis
were in truth perfectly harmonious

all,
and what
most
remarkable of
they seem to have been so blended together, that
the distinctive characters of the
men
are as
it is
it
were poured into the
very constitution of their work

that
so that
hardly too
much
to say,
we may
find the spirit of Ursinus married to the spirit of Olevi-
anus in the whole composition of the Catechism, from beginning to end.
Everywhere you have the didactic severity of the
one,
and the pathetic
unction of the other, combined and joined together in a

altogether peculiar
way
that
is
and
strange.
Such
as
it is,
the Catechism could
not have been the separate production of either Olevianus or Ursinus.

It
needed their joint authorship to be what
it is
in fact.
With
all this
must be joined now,
in the second place, the consider-
ation that the
whole work was planned and executed within the course

It
of less than a single year.

favorite
was the
will of the Prince that his
measure
for the reformation of the Palatinate, should as quickly

;
as possible be carried into effect
and the men who were charged with
tlie
35
preparation of the Catechism went to work, accordingly, with a
haste which seemed hardly compatible with the solemnity

ness of their undertaking.
and
great-
The
joint composition of the book,
which
we
have found to be so surprising in any view, becomes in these

still
circumstances
more strange
since
it
would appear
directly to its
to have been
not so
much
the result of long deliberation and care, as a sort of genial
inspiration rather,
moving immediately and
end
a thing
truly wonderful, as involving here not a single
mind
only,
but two
minds of such
different
not,
make and
fall
type.
into the error of supposing, on the
We
this
must
however,
other hand, that the free spontaneous production of the Catechism, in
way, went forward in purely subjective
style,
without study and
the proper use of previously existing material and help.
We
know
the reverse of this to have been true.
Full regard was had to older
Catechisms, especially such as had appeared in different parts of the
Reformed Church
and
it
is
very easy to trace in the
new formulary
the influence in particular of Calvin's Catechism, and of that composed
by the
first
celebrated Lasky.
In the
way
of preparation for their joint
work, moreover, each of the two fellow-laborers put his hand in the
place to a separate
free,
;
private
composition in catechetical form
Olevianus, in a
popular sketch, framed on his favorite idea of the

Ursinus, in a twofold, larger and smaller, Cate-
Covenant of Grace
chesis, setting forth
the rudiments of the Christian religion.
Out of
such learning and diligent study grew forth in the end the Heidelberg
Catechism as
we have
it
now
and
yet,
with
all this, it is
no compila-
tion simply from these sources.
It cannot
be said to be outwardly
its
taken even from the preliminary separate productions of

authors, as little as
it
own
is
shows
itself to
have been borrowed in any such

Full use
outward way from the Catechisms of Lasky and Calvin.
36
in
;
made
it
indeed of the material wticli was

it is
tlius
provided for
its
service
but
easy to see that this use was not slavish but

joint production, all
free.
When
way
a fresh
it
came to the
was brought
to take in
some
a new, original, and independent shape.

life
The Catechism has thus
of
its
own, and deserves to be considered a true spiritual
which form and matter unite themselves throughout to produce the conception of a single harmonious whole.
creation, in
What
part precisely each of the
two authors took
in the formation
of the work, seems to be altogether uncertain.
It has
been common
;
to refer its ultimate formal composition exclusively to Ursinus
but
that
there
is
evidence enough in the structure of the publication
itself,
this supposition is
by no means
correct.
The hand of Olevianus

Ursinus wrote his
;
appears not unfrequently in the language and style of the Catechism,

as truly as his spirit breathes in its thoughts.
preliminary Catachesis,
it
must be remembered,
in Latin
whereas the
;
original composition of the Heidelberg Catechism

its
it
was
in
German
and
as
German unquestionably
The Elector Frederick
is
not so
much
in the
manner of Ursinus,
resembles rather the more easy and fluent popular style of Olevianus.
is
said to
have taken a direct interest
himself in the whole progress of the work, even assisting occasionally in the
heart.
way
of suggestion or advice;
notice,
so near did
it
lie
to his
The circumstance deserves
not of course as being of

it
any account for the character of the Catechism, but as

illustrate the character of the Prince.
serves to
PUBLICATION OF THE CATECHISM.
As
soon as the work was complete, toward the close of the year
of the
1562, the Elector called together a Synod
superintendents
HISTORICAL mXRODUCTIOISr.
and principal pastors of
tlie
37
Palatinate at Heidelberg, to
whom
it
was submitted
in form for examination

;
and
trial.
The examination
proved altogether satisfactory

approved, but applauded
lished at
once,
;
the
and a
new formulary was not only request was made to have it pubin
by
authority of the government, for general use.

it
At
the same time,
was placed
the hands of
two competent
scholars,
Joshua Lagus and Lambertus Pithopoeus, to be translated
into Latin, for the higher seminaries
and
schools.
Not long
after
accordingly, with the opening of the following year, the

its
work made
appearance from the press in both languages, German and Latin,
"printed in the Electoral City of Heidelberg," and introduced with

the Elector's memorable preface, bearing date, " Tuesday, the nineteenth day of the
month January,
in the year of our dear
Lord and
Saviour Christ one thousand five hundred and sixty-three."

the
Both
original
is
German and the Latin impressions may be considered

;
editions
but the true original and properly authentic text
of
com'se only the German, from which the other

lation,
was a mere
trans-
and in which, as
it
has been long ago remarked,
all is
not
only more beautiful, but more impressive also and emphatic.

It is generally
known
that the
first
printed forms of the Catechism
exhibited a remarkable variation in regard to the famous 80th question,
on the ground of which
it
has been generally supposed in
later times that it passed almost

editions.
immediately through three different

style are extant, for exis
Copies of the
work
in its first
ample, in which the conclusion of this question
given differently,
while they refer at the same time to a previous impression, with this
strange note on the last page
in the first print, in particular
What was overlooked (bersehen) folio 55, has now been added by com:
"
mand
of his Electoral Grace."
The page
referred to is that
which
38
contains
tlie 80tli
question, in
which a comparison
is
drawn between
in these
full,
the Lord's Supper and the

copies
is,
Koman
it
Mass.
The
difference
that in some the closing malediction appears in

lacks the
clause, "
as
it
now
stands, whereas in others
and an accursed
Connecting
idolatrij^^
stopping short with the words which go before.
this variation
print,
with what
is
said of the "oversight" of a previous

sight to
we do seem
indeed at
first
have three
different editions
of the Catechism.
There has been, however, a curious mystification here again, in proceeding, no ^'^regard to the supposed peculiarity of the first edition
'
>
doubt, from the somewhat ambiguous meaning of the

to
it
word bersehen
first
^_1
Oâs applied
in the notice just quoted.
Henry
Alting, in the
^^^
place, in his Historia de Eccles. Palat.^ falls strangely
enough into the
error of supposing, that the 80th question did not appear in the first
edition of the Catechism at
all,
but
"
was added and
inserted in its
place " immediately after, in a second edition,
by
special
command
of
the Elector.
Kcher, in his Catechetical History of the Keformed

us,
Church, has also this view, telling
on the authority not only of

that the 80th question " for
Alting but of Ludovicus Fabricius
also,
unknown and hardly

first edition,
to be discovered reasons"
was
left
out of the
at the
and
referring us at the
same time to the note
end
of the second edition as of itself proving the truth of the statement although he finds himself embarrassed again in his notion of only two
by the fact of that other variation which has been mentioned as holding among different copies of what was taken to be the second a difficulty, which throws him finally upon the conjecture, edition that the change in question was made while this edition was going
editions,
;
through the press, so as to make a difference in the
copies.
Van
same
Alpen
again, in his History of the Catechism, follows in the
track
;
39
seeming to think tkat tke
80tli question
was
at first
dropped
from the manuscript as originally prepared, through fear of giving

offence,
but that the Elector came afterward to have more courage,

it
and ordered
to
be printed
though
fairly
it
needed
still
a thii'd edition,
it
would seem
off as it
then, to bring
stands.
him
now
this
The
late
up to the point of rounding it work of Sudhoff also on Olevianus

first
and Ursinus, strange to
say, repeats the old mistake.
But
to
whole
difficulty
with the
issue of the Catechism is
known now
to be imaginary and gratuitous. Copies are still extant show that there was indeed such an issue, differing from what are
called the second
and third editions
but the difference

entii-e
is
not in any
such hiatus as would be created by the

question.
absence of the 80th

it
The
question, in fact, appears there in its place ; only
stops
short with the proper objective representation of its subject, without
going on to denounce the Mass as a

sufferings of Jesus Christ
" denial of the
one
sacrifice
and
and an accursed
it,
idolatry."
This bitter
execration, as
only,
we may
call
came out
it
in later issues, first in part
and then
in full form as
we have
now
occasioning thus three
different phases of the
80th question, and so three different impressions

Kcher's conjecture in regard to the second
first,
in fact of the Catechism.

variation, then,
may be
easily applied also to the
and
offers
us no
doubt the true key
for the proper explanation of the
whole matter.
one and
changes in
The
thi-ee
impressions are in fact so
many
to
varieties only of
the same issue, which
was subjected
two
different
passing through the press, so as to give the addition to the 80th

question,
first
in part,
and then in
full as it
;
now
stands.
The
addi-
tion belongs of course to the Elector
and the reason which has been namely
assigned for
it is
in all probability correct, the provocation

affected,
with which he was
on hearing of the anathemas which the
40
Council of Trent had pronounced not long before against the Protestants.
He
felt
it
necessary,
it
seems, in his great displeasure, to
stop the press twice, in order that he might hurl back his ban
upon
the Catholics in somewhat of the same style.
In any view the appendix, to say the least of
and
it
proved to be afterward
for
was in bad taste the Reformed Church of the

it,
;
Palatinate a source of no small trouble and harm.

religious changes through
In the
social
and
it
which the country was

reproach and
strife,
called to pass,
finally for
became the occasion

open
the Catechism
for
much
and
such
hostility as threatened for a time to destroy not only the use of

itself,
but the rights and

it
liberties also of the
whole
Church, of whose faith
w"as
the acknowledged standard and symbol.
In this
first
;
threefold issue of the Catechism, the questions were
not numbered
the biblical proof passages, which formed an original,
distinguishing peculiarity of the work, were cited
by
chapters only,
not verses
and there was no division of any

it
sort into lessons.
Before
the end of the same year, however,
appeared again in the
new
Kirchen Ordnung (Church Directory), printed at Mosbach, arranged
and divided in the manner of

in this form belongs,
later times.
The
first
separate edition
we
are told, to the year 15 V3.
No
It
time was lost in bringing the
new
religious text
book
into use.
was not considered by any means enough
to have
it
it
prepared and
published
by
authority
it
was intended
it
;
to have
wrought into the
very
life
of the people, that
might give form and shape, unity and
harmony, to their general

a book in every
faith
and no pains were spared now,

It
accord-
ingly, to bring it into universal, vigorous practical use.
was
to
be
way
for the
whole people.
it
We
have seen
how
the
Elector, in this view, solemnly committed
in the beginning to the
ministers of education and religion, charging
them
to
make
use of
it
constantly and diligently in their work.
41
The new Kirchenordnung of
1563 was so framed as to make it an integral part, the very ground and basis we may say, of the whole church system of the Palatinate.
The
pulpit must be
bound by
practice
it
as a perpetual directory
sufficient
and
rule.
Preaching was to be indeed from the Bible, the only

in the end of faith
standard
and
but
it
must be from the
Bible, at the
same time, in the sense of the Catechism, and care must be taken to
quote and bring in the language of the Catechism, to enforce and
support the preaching, as well as to
able in the eyes of the people.
make
the formulary itself honor-
In any
case,
moreover, the pastors of
the Palatinate were not to have general liberty to preach from any
part of the Bible, at their
own
pleasure
for
how was
it
to be supposed
?
that they could all use such freedom to proper edification
They
must keep themselves to such parts

they belonged, whose province
as
were sanctioned and ordered by
the inspectors or superintendents of the ecclesiastical districts to which

it
was
to see that the true interests of
the people were rightly consulted in the matter.

besides,
Then the Catechism,

pulpit, a
must be formally read before the people from the

go over the whole of
prescribed section or lesson on each Sunday, as part of the morning

service, so as to
it
once every ten weeks.
To
was
crown
all,
an afternoon service was established for the sole object of

its instructions.
expounding and enforcing
For
this
purpose
it
divided into fifty-two Sundays, or parts, on each one of which the

minister
was
to preach in succession, until he
had gone,
in this way,
during the course of the year, over the whole book.
Catechetical
preaching became thus a general standing institution for the Palatinate.

It is
easy to see
what
force it
must have carried with
it,
to clothe the
Catechism with authority and power, and to make
it
the reigning
measure of religious thought

6
for the land.
42
But
care
was
taken, at
tlie
same time,
tliat tlie
work
of
tlie
pulpit
in this
form should be properly supported by a con*esponding work
of the school.
The whole
the
its
business of education, from the mother's

of
knee up
to
theological chair
the university,
must be
so
ordered as to have
religious basis throughout in the Catechism.
The
school teachers were in fact part of the ecclesiastical establishment

;
of the land
and"
it
was
their province in particular to see that the
young were
diligently trained in the
knowledge of the Catechism from
the beginning, so as to be qualified in due time for a full religious

profession.
Then the
mould of
ministers themselves
doctrine,
must have
their
minds
cast
into
it
as a
their theological education.
by its being made a prominent part of Thus it was that Ursinus himself, immecommenced a course of
taken by
it
diately after the publication of the Catechism,

lectures
upon
it
till
in the Sapienz-college
which he continued then to

lectures,
;
repeat yearly
as late as 1577.
after his
Notes of these
different hands,
were given
death to the public

all as to
but
soon
appeared that they were not in such a form at

his
do
justice to
memory
whereupon the celebrated

disciples,
David Parens^ one

to review
of his
most distinguished
material,
was requested
and
revise the
and to put the whole into what he might consider worthy and suitable shape. In this way was brought to pass the work which
has been handed down, with
much commendation,
to later times, as the
Commentary of Ursinus on the Heidelberg Catechism. Its true and proper authorship belongs largely, it would appear, to David Pareus.
THEOLOGICAL
AISTD
POLITICAL OPPOSITIOlSr TO THE CATECHISM.
The
publication of the Heidelberg Catechism
was
in truth a grand
historical act
on the part of the Palatinate, which gave new form and
direction to its
43
whole
life
and
it is
no wonder,
therefore, that it
all
drew
upon
lands.
itself
almost immediately the excited attention of

particular,
it
neighboring
For Germany in
was a
fact of
most ominous
significance, carrying in it
nothing
less
than a principle of disorder and

It
revolution for the whole Protestant
German Church.
erection
was the
lift-
ing up of what was
felt to
be the Calvinistic or Reformed standard in

its
the land of Luther himself, where
seemed to involve, not
only treason to his doctrine, but injuiy also to his

True, the
memory and name.

be
movement
in the Palatinate did not openly propose to
a formal transition from the Lutheran Confession to the Reformed, in

the sense of breaking absolutely with the general Protestantism of
Germany,
as
it
then stood under the
common banner
for
of the Confession
different forms of
of Augsburg.
We
have seen that there were two

itself,
Lutheranism in Lutheran Gennany
which the Confession of

while both claimed to
Augsburg had by no means the same

stand alike within
its
sense,
broad confessional shadow.
The Lutheranism
of Melancthon, and his Augustana variata, was indeed coming to be

decried
more and more, by what claimed to be the Lutheranism of the

its
Confession in
original
standing in the general
form but it was still of regular and fair German Church, and came in for its full share
;
in all the political benefits that
were guaranteed to Protestants of the

the range of this wide
Augsburg
faith in the
German Empire. Within
moderate interest now, as
we know,
Frederick IIL had considered
himself to stand before he undertook his reformatory

Palatinate
;
work
in the
all,
and
it
does not seem to have entered into his mind at
that this
work
of itself
amounted
to anything like an
abandonment of
different order
his former position, in favor of another
and altogether
;
of Protestantism.
in his
He was
an admirer of Calvin
but not so as to be
own view
a deserter of Luther.
As
long as Melancthon lived.
44
he looked to him for counsel and advice.
He
brought in a new Cate-
chism
to the
but he did not intend, in doing
so,
to renounce his allegiance
Augsbm-g
Confession.
He had
to
it
no
difficulty in subscribing to it
afterward, as he
istic S3niipathies
it
had subscribed
before.
Why
should his Calvinthat,
and tendencies be considered any bar to
when
it
was known that Calvin himself had been willing
to accept
in
the same
way without any
hesitation?
Then
as
to
the authors
of the Catechism.
They were indeed
in open correspondence
and and
fellowship with the leaders of the Reformed Chm'ch in Switzerland.
But they had not renounced
certainly their interest,
by
birth
education, in the Protestantism of
Germany.
Ursinus had been one
of Melancthon's favorite disciples
and the position which Olevianus

shield wholly of the Augs-
sought to maintain as a reformer, at Treves, just before he came to

Heidelberg, was in the
name and under the
burg Confession.
Altogether, the religious change which
was now
If its
introduced into the Palatinate could not be considered a deliberate,

systematic rupture with the universal Lutheran
German Church.
aspect in this direction might seem to be, in one view, wholly polemical,
there
it
was another undoubtedly,

full
in
which
it
was intended
say, it
at least that
should be
only of friendship and peace.

easy, or rather
But
it
was not
we may
this.
was
felt
altogether im-
possible, as matters then stood, for
Lutheran Germany to look upon

It
the case in any such irenical light as
was
that the Befor-
mation in the Palatinate had in
fact
gone so far as to involve an
inward
falling
away from the

it
distinctive creed of Luther,

It
and a
real
passing over to the Reformed camp.

finding an apology for
If this
was
in vain to think of
with Melancthon, or Melancthon's school.

in
might be considered
let
any sense the natural
issue
and end of
it,
Melancthonianism,
the abettors of that system
now
look to
and
lay
it
45
well to heart
all
for
what could serve better
to
show that
it
had
it
been infected
along with the secret virus of Calvinism, and that
was high time
for it therefore to
?
be exploded from the oi-thodoxy of

significant fact, that the Melancit
the Lutheran Church
It is a
most
thonian theologians of Wittenberg found
necessary to come out,

it
among
the
first,
with an unfavorable "Judgment," as

Catechism.
was
called,
against the
new
What was
for
to be expected then,
in its rigid
;
we may
well ask, from the zealots

?
Lutheranism
fact
and
strict
form
Only, of course, what

if
took place in
it
a general storm of indignation, which threatened,
were possible, to cover the Catechism with everlasting shame and Foremost among
its
contempt.
adversaries stood forth the virulent
Hesshus, with his True Warning against the Heidelberg Calvinistic

Oatecliism.
A much
more respectable opponent presented himself

;
in
the person of the celebrated Matthias Flacius Ill}Ticus

learning,
man
of great
who
seems, however, to have
had
his very being in the
element of religious controversy.
The
"little
German
Calvinistic
Catechism
" is in his
eyes full of all sorts of dangerous error, a hellish, of sacramentarian fanaticism, only
more than
worse by
fession."
devilish leaven
"
made
its
pretending to be evangelical, or of the Augsburg ConPassing by
His Refutation came out in the year 1563.
other attacks,
we simply
notice besides the Censure of the
Wirtemberg
in
divines, Brentz
and Jacob Andrea, in which eighteen questions

were subjected to severe
itself,
particular of the Catechism
criticism.
Thus
did
it
draw
attention
upon
and become
at once the signal for
war on
all sides.
Ursinus drew up in popular form an Apology for the Catechism,

against the objections particularly of Matthias Flacius, which
was
published
a.
1564, in the
name of
the theological faculty of the
46
Heidelberg University.
He
issued also a tract, early in
tlie
same
these
year, in reply to the censure of Brentz
and Andrea.
itself,
Both of
in
vindications appear, joined with the

stadt edition of 1595,
Catechism
the Neuthis
which has always been highly prized on
account.
The Conference of Maulbron about the same time, in which the theological leaders of Wirtemberg and the Palatinate held a regular
debate, in the presence of their respective Princes, for six days in
succession,
on the main confessional questions of the day, contributed

controversy in which the
materially to help forward the general
Catechism was thus unhappily involved.
The
disputation
side,
was mainly
between Ursinus and Olevianus on the one
and Jacob Andrea,
the excellent chancellor of the university of Tubingen, on the other.
The
Both
subjects
discussed were, the uhiquity of Christ's glorified hu-
manity, and the sense of the sacramental clause, TTiis is

parties of course claimed
my
body.
the victory.
On
both sides were
published some time after what professed to be true and faithful

reports of the debate
;
in the case of which, each side charged the
other with gross misrepresentation and wrong.

result of
all,
So
it
came, as the
not to concord and peace, but only to more active war.
In these circumstances, the Flacian party, conceiving more and
more hatred toward the whole course of things

itself justified in
in the Palatinate, felt
seeking to bring in political force for the purpose of

possible, the theological nuisance.
abating, if
it
were
By
the Reli-
gious Peace of 1555, the freedom of religion, and protection of the
Empire, were secured to German Protestants, only as they held to the

Confession of Augsburg.
No
other faith, calling itself Protestant,
could claim any such benefits and rights.
Hence the question began
to be raised now, whether the Elector Frederick HI. could be allowed
to enjoy
47
any longer the advantages of
tliis
political compact.
Had
he
not
forfeited,
by
his present religious position, all right

its
and
title
to be
considered
still
within
terms
Christopher,
Duke
of Wirtemberg,
between
than
whom
and Frederick there had subsisted heretofore a more

intimacy,
common
became in particular possessed with and

set
this
opinion, through the polemical zeal of his theologians,
himself
systematically to work, to engage his princely colleagues in a

ebrt,
common
It
under such view, against the new religion of the Palatinate.

conspiracy, in fact, against the
was a
magnanimous
life.
Elector,
which
threatened not only his kingdom, but his
Occasion for carrying

tunely,
it
into effect
seemed to be offered opporII.
by
to
the diet which
the
Emperor Maximilian
in
had sumyear 1566.
moned
meet
at
Augsburg
the
spring
of
the
Frederick was fully aware of his danger; but he would not allow
himself to be dissuaded from attending the
diet.
Here
it
soon
appeared that the mind of the Emperor, influenced by Lutheran not

less
than by Catholic counsels, had already prejudged the whole

;
cause
for
having on a certain day called together
all
the orders of the
Empire, among them Frederick himself, he proceeded at once, without
any
sort of previous deliberation or vote, to

;
have a decree engrossed

religious
and read
whereby the Elector Palatine was charged with

of a
innovations, with the use
Catechism not
ag^reeinsr
with the
his
Augsburg
dominions;
abolish,
its
Confession,
all
and with having brought Calvinism into
which things he was required now to change and

all
on pain of exclusion from the peace of the Empire, with

hearing
it
consequences both for himself and for his land.
On
time, as
this,
we
are told, the Elector
withdrew
;
for a short
were to
collect his soul for the occasion
but soon returned
again, attended
by
his son Prince Casimir
bearing in his hands a
48
Bible,
and in the presence of the assembled Princes entered upon that
defence,
memorable
which has made the occasion an epoch in the
history of the Heidelberg Catechism for all subsequent times.
Modestly, but firmly, he addressed himself to the Emperor's sense

of justice and right
;
while he did not
fail
to
remind him,
at the
same
time, that in matters of faith
and conscience he could acknowledge but
one Master, the Lord of lords and King of kings.

tion of the soul
was
in
command
or be obeyed.
Where the salvaquestion, it was God only who could properly He was ready, nevertheless, to make answer
Calvin's books he
to his Imperial Majesty, as the case required.
had
never read, and could not pretend, of course, to
know
exactly
what
Calvinism was.
Recess,
But he had subscribed

present
in
good
faith to the Frankfort
and to the Augsburg
Confession, at
Naumburg, along with

faith
other Princes
as believing
now
to
and in that same
he continued
;
still,
it
be grounded in the Holy Scriptures

he had done.
nor did he
this
it
believe that any one could convict

profession, in anything that
him of having swerved from
As
for his Catechism,
was
all
taken from the Bible, and so well

could not be overthrown.
fortified
with marginal
proof
texts, that it
What
he had publicly
declared before, he
now
solemnly professed again in this august
assembly
that if any one, of whatever order or condition, could

better from the Scriptures, he
show
him anything
would take
it
as the
highest favor, and willingly yield himself to God's truth.
Here was
the Bible at hand for the purpose

present,
if his Majesty, or any of those
were pleased to do him

Till
this service,
he should have his most

his
hearty thanks.
this
were done, he trusted in

this expectation
still
Majesty's
gracious forbearance.
ever,
Should
be disappointed, how-
he said in conclusion, he would
comfort himself in the sure
promise of his Lord and Saviour Jesus Christ, made to him as well as
"
"
to all believers, tliat
49
what
lie
might
lose for his
name
in this life
should be restored to him a hundred fold in the next.
This bold and manly address

assembly.
made a deep
impression upon the
All were constrained to admire the Elector's earnestness,
and
his truly heroic spirit.
Augustus of Saxony was

are
so
moved, that
he came up to him, and exclaimed, touching him lightly on the

shoulder
:
" Frederick,
you
more
religious than all of us together
The Margrave
of
Baden
also,
as the convention
:
was breaking up,

this
remarked to some of the Princes
"
Why
!
do ye trouble
man ?
He
has more piety than the whole of us

It
was
in fact a signal victory over all the plans

It
and expectations
of his enemies.
was
felt
amono^ the Protestant Princes, that things

far
;
were in danger of being carried too
and when
it
came to a vote
diet
on the
subject, accordingly, it
was found to be the sense of the
finally, in
opposition to the judgment of the Emperor, that the Elector
of the Palatinate
was
stiU to
be regarded and treated as belonging to

Confession.
the alliance of the
Augsburg
In this way, the attempt to

Cate-
arm the
political
power of the Empire against the Heidelberg

failure.
chism proved a complete
The Elector returned
to Heidelberg, safe
and sound, amidst the
general joy of his people, on the Friday before Whitsuntide.
On
the
evening before the sacred

for the
festival,
being present at the preparation
communion
in the
church of the Holy Ghost, he grasped
Olevianus by the hand in view of the whole congregation, and

exhorted him to continue steadfast in the good cause.
The next day
he partook of the sacrament, in company with his son Casimir and the
whole
court.
50
THE CATECHISM IN
ITS
OWN
LAND.
The
Catecliisni
was thus
its
fairly entlironed in the Palatinate, as the
acknowledged symbol of
of ten years
religious faith
and
life
and
for the space
now
it
wrought there
effectually,
and without hindrance,
in the accomplishment of its proper work.
We
are not to suppose,
however, that the cause which
it
represented in the Palatinate went

its
forward with an even and smooth course, or that
future
was
spanned only with the rainbow of promise and hope.

all this
The
reverse of
was painfully
true.
Internal difficulties, of the most serious character, sprang
up
in the
bosom of the new Church,

great source of trouble
filling it
with agitation and
strife.
One
was the question of bringing
in the Calvinistic
system of church discipline, as established at Geneva; a measure

powerfully and successfully supported
by
Olevianus, but most bitterly

for their
opposed by Erastus and a party

leader.
who ackowledged him
This opposition, based on an unchurchly feeling generally,

rationalistic sentiments; a
was found to embrace then other

sacraments in particular, which
profession
itself,
view of the
Arianism
made them
to be
mere
acts of religious
and nothing more
and
finally a secret leaven of
which came out suddenly
at last, to the
no small confusion of
Neuser and John
the party, in the astounding apostasy of
Adam
Sylvanus.
Neuser,
it is
known, made
his escape, found his
way
to
Constantinople, became there a regular Mohammedan, and died as an atheist in honible shame and distress while Sylvanus was made to
;
pay
the penalty of his blasphemous heresy, like Servetus,
by a public
execution.
This was a scandal of course for the whole Keformed

for
Church; which the zealots
Lutheran orthodoxy failed not to
51
improve as an argument, to show liow Calvinism led over logically

to
Arianism and the religion of the Turks.
Then
there
was besides a constantly impending danger

its
for the
Heidelberg Catechism, and

Palatinate, as
it
whole
cause, in the fact that the Ui3per

for its capital,
its
was
called,
having
Amberg
its
;
and being and
in
many
respects a separate
government with
with
own
privileges
rights, obstinately refused, along
present Governor, to accept
the reformation of Frederick in this form

unfortunately,
and
this present Governor,
was no other than the
Elector's
itself.
eldest
son, Prince
Louis, the heir apparent to the Electorate

father
No wonder
that the
was anxious to overcome
this opposition,
and to have the same

All his
efforts
its
form of religion established throughout his dominions.

for
the purpose, however, proved
ineffectual.
its
Lutheranism, in
in the
most stringent type, continued to hold

inate
;
own
Upper
Palat-
and
its
presence there was a dark cloud, which boded conrather, to the
tinually
no good, but endless mischief
whole Palatinate
of the Rhine.
The cloud
burst,
when Frederick
the Pious died.
His death took
place on the 26th of October, 1576, in the sixty-first year of his age,
and was marked by the same piety that had distinguished
his
life.
As he
bed
:
felt his
end approaching, he said to those who stood around his

;
" I
have lived here long enough for you and for the Church
I I
am
called
;
now
to a better
life.
I have done for the
Church what
could
but
my power
;
has been small.
He who
I
possesses all
power,
and who has cared

reigns in heaven
for
His Church before
was born,
still lives
and
and
He
will not forsake us.
Neither will
He
allow
the prayers and tears, which I have so often poured forth to
God upon
my
knees in this chamber, for
my
successors
and the Church, to go
unanswered and without
effect."
Shortly before his dissolution, he
52
tlie
had
31st
Psalm and
tlie
ITtli chapter of the
Gospel of
after
St.
John
read to him
by Tossanus, with a
suitable prayer
which he sank
Louis
gently into the arms of death.
The year following the death of

came with
a
his father, the
new
Elector,
his com-t to Heidelberg,
and began immediately to take become

;
measures for changing the whole religious state of the Palatinate into
new
form.
All was required, by suasion or by

at once radical
force, to
Lutheran.
The revolution was
and unmerciful
it
a sad
is
examj)le of confessional fanaticism, on the details of which
not
necessary here to dwell.
The more prominent theologians were soon compelled, of course, to quit their places among them were the authors of the Heidelberg
;
Catechism, Olevianus and Ursihus.
The
first
person, indeed, on
new
23rince fell,
was Olevianus.
whom the marked displeasure of the He was known to have been the soul
;
practically of the late ecclesiastical reformation
and
his great influence
with the people seemed to make
it
desirable now, that both his tongue

as possible.
and
his
pen should be silenced among them as soon

at once
He
was accordingly excluded

In the end, however, so
friends, that
from the church
council, forbidden
civil arrest.
to preach, teach, or write, and, to
crown
all,
placed under
much was gained by
the remonstrance of his
he was allowed to leave the country.
He
found a
;
new
sphere for his activity afterward in Berleburg and Herborn

in
a sphere
which he continued to distinguish himself by

religion,
the same qualities and

in
powers in the service of
which had appeared
him
to so
much advantage
zeal,
before.
His ministry, everywhere earnest and
full
of
embraced
all
forms of action and work, in the interest always of
the Reformed Church.

his
To
this period belongs,
among
other labors,
most important theological publication, on the Covenant of Grace
HISTORICAL mTRODUCTION.
53
is
by wMcli
lie
deserves to be considered
tlie
proper founder of wliat
called the federal theology, as is
acknowledged by Cocceius himself,
the subsequent completer of the scheme.

15, 1587, in the full
Hs
death took place March
triumphant assurance of Christian faith and hope.
Ursinus,
when
his turn also
came to quit Heidelberg, found an
honorable refuge with Prince Casimir, second son of the late Elector,
who
made
held at Neustadt a small territorial government of his own, and

it
his business to encourage
and succor
there, as
much
as he
could, the cause
now
so cruelly persecuted
by
his
Lutheran brother.
Under
his auspices a
title
new seminary
of learning arose in Neustadt,
which, bearing the
of the Casimirianum, not only rivalled, but for
a time threw into the shade the old university of Heidelberg.
Here
Ursinus continued to labor, true to the faith of his

Catechism,
till
own
dishonored
the day of his death.

it,
him any very for this had become for him years before a burden, which he found to be more than he could well bear. He had been diseased in body and mind, and was yet at the
indeed, to have been with
;
We can hardly suppose
great sacrifice to quit his situation at Heidelberg
same time oppressed with labors altogether too great His

spiiit
for his strength.

itself to
shrank from the world around him, and yielded
sort of
vrith
morbid hypochondria, that seemed to color everything in life its own sombre hue. The theoloo:ical and ecclesiastical aoîtations
of the time filled
him with disquietude and

to take in the
pain.
There
is
something
indeed almost ludicrous, at times, in the helpless tone of his complaints.
The part he was required
Maulbron Conference gave
such a shock to his nervous system, as
memory ever after, we hear him say, in a

his
"I
made it a very nightmare for have received a wound from this conflict,"
which I do not expect to
letter to Bullinger, "
have healed in this
life."
Again, writing to his friend Crato, in 1566,
54
lie
says
:
" I
am weary
of all things in this
life,
and
for the
most part
execrate
possible
society
them with horror and disgust. So I keep me as much as to the monastery in which I dwell, and avoid not only the
and conversation of men, but also the very sight of them." So, in 1572, to the same: "I am more and more weary of all things in He speaks of his situation frequently as a perpetual round of life."
tribulation
and
distress,
and longs
for death at times as a relief
In
such circumstances,
we
;
cannot feel that he lost
much
in being requii'ed
to seek another home.

little
He had
for
no property to leave behind, and but
to carry
away
he was always poor, and lived in the very
plainest style.
His settlement
at Neustadt, however,
brought with
it
no escape
from his constitutional ailments and troubles.

sickly, sensitive,
infirmities, the
He
end
;
continued the same
hypochondriacal
man
to the
but in spite of his
same
diligent student also,
and laborious worker with
the pen.
Here he published
in particular his celebrated
work Admo-
nitio Christiana, against the
Form
of Concord and the Ubiquitarians,
which commanded the attention and widely extended admiration of

the age.
It
formed indeed,
we may
say, the last great act of his
life.
His weary pilgrimage came to an end on the 6th of March, 1583,

before he had completed the forty-ninth year of his age.
He was
buried in the choir of the church at Neustadt, where his
colleagues erected also a suitable

scription describes
monument
to his
memory.
The
in-
him
as a genuine
and true theologian, distinguished

Person and Supper of Christ, an
for resisting heresies in regard to the
acute philosopher, a prudent man, and an excellent instructor of youth.
A funeral
was pronounced on the occasion, in Latin, by the celebrated Francis Junius, which is still important for the picture it preserves of his mind and character. Its representations, of course, are
oration
55
for tlie color-
somewliat
rlietorical,
and some allowance must be made

grief ;
ings of friendship
and recent
but
as,
after all
proper abatement on
tMs
score, it is sucli a
glowing eulogy
coming
tell
fi'om one so intimately-
familiar with the
man, must be allowed to
greatly to his praise.
In this same year, 1583, the Elector, Louis YL, also died, in the midst of his days, and the triumph of Lutheranism in the Palatinate
came suddenly to an end.

whole
face of things
Under the regency of Prince Casimir the

^
was once more changed.

while
its rival
The Reformed The Form
faith
and
worship were restored to their former honor.

sank into disgrace
;
of Concord
standard, the Heidelberg Catechism,

ecclesiastical
rose gloriously into
view again as the
banner of the land.

it
In a short time, the entire order of the Chui'ch was restored as

stood at the death of Frederick the Pious.
had
The
fortunes of the Catechism after this in the land of

less controlled
its
birth
were variable, being always more or

political history of the country.
by
the eventful
The bloody tragedy of the Thirty Years' War,

as
is
in the next century,
commonly known, brought years of
desolation and sorrow on
Heidelberg and the Palatinate, and restored the whole land again to
the possession and power of the
foreign
Roman
Catholic Church.
Crowds of
monks came
in,
laying claim to the property which had been
previously taken from the monasteries and convents.

ministers were expelled.
The Reformed
The Catechism
fell.
All assumed once more
a Catholic aspect.
Large numbers of the people consented to change

from expatriation and worldly
their religion, in order to save themselves

loss.
The university became a
Jesuit college.
By
ceased,
the Peace of Westphalia, in 1648, the mighty sorrows of the
country were at length brought to an end.
The Bavarian supremacy

its
and the government
fell
once more into the hands of
true
56
and proper sovereign.

again as
it
Then was the Reformed Churcli seen
rising
were from the ashes of her former glory, a spectacle of
mournful interest to Churches of the same faith in other lands.

three hundred and forty-seven preachers
Of
who had been

closed, in a
fifty-four
settled in the
Palatinate of the Rhine, at the beginning of the war, only forty-two
were found remaining in

villages occupied
it
when
;
the
war
few towns and
by the Swedes
and only
returned fi"om the
general banishment, to resume the

land.
work
of the ministry in their native
There followed, however, a period of forty years, in which the

rest,
land had peace and

ally restored to
and during
this time the

state.
Church was graduconfessional
something of her former

say,
But her old
supremacy,
Finally,
we may
by
had passed away
forever.
a change in the line of succession, the electoral sover-
eignty of the Palatinate, in the year 1685, passed into Catholic hands;
and soon
the
after the
French war followed, once more
filling
the land
with desolation, and assuming the character of a crusade in favor of
Roman
fill
Church.
;
Protestants were compelled in
many
cases to fly
the country
to
while Catholics, on the other hand, came in from abroad
their places.
Peace was restored again in 1697;

to recover its lost advantages
but the
rights.
Protestant cause
was not able
and
Romanism was become

in various
a strong interest in the land, and had usurped

to the
ways both power and wealth which once belonged
Reformed Church.
Now
it
was
particularly that
the Heidelberg
Catechism became more than ever, in this direction, a subject for angry
vituperation and quarrel.
The 80th
question,
which had
all
along
been a cause of
offence,
was held up now
to special odium, as being not
merely injurious to the Catholic Church, but insulting also to the

Catholic government of the State.
Controversy and excitement in

till it
regard to
it filled
the land for years,
came
finally to
an explosion,
wBicli for a time threatened to overthrow the
5^
Keformed Church of the
Palatinate altogether.
In the year 1719, during the reign of Charles Philip, some bookseller,
a Catholic,
who was
authorized to print Protestant books, had
allowed himself to publish an edition of the Heidelberg Catechism, to
which was inconsiderately prefixed the
Elector's coat of arms,
with the
words underneath
Prince, mildly
all sides,
By
authority of his Electoral Serene Highness.

zeal.
This roused the Komanists to a perfect tempest of fanatical
The
enough disposed himself, was so urged and pressed from that he found it impossible to withstand the tumult and so
;
finally a decree appeared, in his
name, requiring the entire suppression
of this edition, and forbidding thenceforward the use of any copies of the Catechism that should contain the 80th question.
This was a blow

it
aimed
life
it
at the
very existence of the Catechism
and through
at the
Reformed Church, of whose confessional rights in the State was the acknowledged symbol and pledge.
of the
As
a matter of course, this tyrannical measure called forth loud
remonstrance and complaint.
Foreign powers also
England,
Prussia,
the States General of Holland and
Reformed German
letter
Principalities
West Friesland, and some of the were moved to interfere, partly by

their oppressed
and partly by embassy, earnestly demanding that

in the free use of their Catechism.
brethren of the Reformed faith might have their rights restored to
them
Altogether there was

;
much
discussion, argument,
and diplomatic negotiation

it
the end of which
was, however, that the Elector found
necessary to recede from the
high ground he had taken, and to revoke his offensive decree the very
next year after
it
was
issued.
Under
certain general conditions, for

it
the sake of form and to save appearances,

restriction
was' declared that the
on the printing of the Heidelberg Catechism was removed,
58
in the Palatinate
and that the Reformed Churcli

without
might go on to use
it,
let or molestation, as before.
THE CATECHISM IN OTHER
LAITOS.
Had
Church
the Heidelberg Catechism existed for the Palatinate only,

risen
it
must have
and
fallen
wholly with the fortunes of the Reformed

In that
case, its historical import-
in that interesting land.
ance would be circumscribed
by comparatively narrow bounds.

its
The
Church of the Palatinate had

beginning.
It
glory, for the
most
part, in the
never recovered
;
itself in full fi'om
the shock of the

a
Thirty Years'
War
and
after the year 1685,

it
when
still
Roman
Catholic
prince succeeded to the Electorate,

till finally,
declined
at
first,
more and more

all
instead of being, as
it
was
it
the head of
the
Reformed Churches in Germany,

erable
became one of the
least consid-
among them, and sank indeed almost
entirely out of sight.
But the Catechism has a wider history than that of the particular Church to which it owes its birth. It very soon passed beyond the limits of the Palatinate, and became the property also of the Church
in other lands.
Its
popularity and diffusion in this
way demand
commanded,
now some general notice. As soon as it became known

Confession.
indeed, the formulary
not only the respect, but the admiration of the entire Reformed
On
all
sides,
it
was welcomed
as
the best popular
summary
of religious doctrine that
had yet appeared on the part of

Distinguished divines in other
its
this division of the Protestant world.
countries united in bearing testimony to
merits.
it.
It
was considered
friend,
the glory of the Palatinate to have produced

the great and good
Writing to a
Henry Bullinger
says
" I
have read with great
interest tlie Catecliism of the
59
most
illustrious
and gracious Prince,

so,
Frederick, Elector of the Palatinate; and in doiiig
have
heartily-
blessed
God who
book
is
perfects the
work he has begun.

is
The arrangement
with the greatest
of the
clear,
;
and the matter
set forth
;
purity and trath
all is plain, pious,
edifying
comprising large and
copious things in compact brevity.
I think that
no better Catechism
is
has yet been published.
Glory to God, from
whom
all success."
an example of the way in which the work was received generally throughout the Eeformed Church. With a sort
This
as
may be taken
of general silent consent,
it
rose into the
character of a
common
it
standard or s}Tnbol, answering in such view to what Luther's Cate-
chism had become for the Lutheran Confession.
Far and wide
on which systems of religious instruction were formed by the most excellent and learned divines. In the course of
basis,
became the
time, commentaries, paraphrases,
and courses of sermons were written

Its popularity
upon
it
almost without number.
was shown
of
it
strikingly
different
by
the manifold translations that were

It
made
into
languages and tongues.

hands, into
passed in this way, through various

Greek, Latin,
Dutch, French, English, Spanish,

rian,
Modern Greek, Low Italian, Bohemian, Polish, HungaArabic, Malay, and we know not what other strange dialects
Hebrew, Ancient
besides.
Few works have gone
through as
many
it
different versions.
No
Catechism or Confession of modern times,
would seem, has
enjoyed such a truly Pentecostal
" gift of tongues."
SwiTZERLA]!fD, from the beginning, held the Heidelberg Catechism

in the highest
esteem.
;
Various Catechisms had been in use here
before
its
appearance
in particular, those of
Leo Juda and Bullinger
(out of which grew afterward the Catechism of Zurich), and in some

respects towering above all others the ever-memorable Catechism of
60
Calvin.
In
tlie
midst of
tlie
tliese established formularies,

faitli,
however,
tlie
new
text
book
of
Reformed
sent fortli from
tlie
Palatinate,
found also general acknowledgment, and was soon invested witli a sort of universal authority, as a bond of religious belief for the land
at large.
In
St.
Gall
it
was formally introduced,
in the course of time,
into
tlie
schools
and churches.
The Catechism of
Zurich,
which
might be denominated rather the Swiss Catechism from its universal use in the country, underwent in the year 1609 a remarkable revision,
which was
so ordered
;
as to
conform
it
more than before to the

its
Heidelberg Catechism
only,
the difference being mainly in

its
method
and the comparative brevity of
matter.
By
force
the Swiss
deputies at the great Synod of Dort, the Heidelberg Catechism was
acknowledged to be of symbolical authority and

Helvetic churches.
for all the
The high
credit in
it
which
it
stood appears also
from the numerous editions of
published in that country, and from

it
the commentaries and expositions with which

different quarters.
has been honored in
In France, the Reformed Church made use of the Catechism of PubCalvin, which was often called simply the French Catechism.
lished in
its
rudiments
first
at Basel, in
its full
French 1536, in Latin 1538;
and then changed, a. 1541, into

as
it
form of question and answer,
now
stands
this admirable production soon gained for itself a
name and
Catechism
reputation, in all parts of the
Reformed Church, which
resembled in
many
respects the vast popularity of the Heidelberg

It
itself.
was
translated
into
Tremellius, for the benefit of the Jews,
Hebrew by Immanuel and into Greek by Robert

;
Stephens, for the benefit of the Patriarch of Constantinople

'also in the leading
;
appeared
modern European tongues and was honored with many commentaries and expositions by learned men of different
countries.
61
Vast attention was given by
tlie
Frencli Cliurcli to catefind in tlie acts of
chetical instruction.
For a whole century, we
almost every Synod some reference to the subject, showing of what

vital account it
relio-ion.
was considered
to be for the general interests of
Though not brought anywhere into formal public use, the Heidelberg Catechism was held always in the highest respect; as appears from the fact, among other things, that different translations
of
it
were made into the French language.

also,
In ExGLAisTD
regard.
and
Scotlaistd,
we
find
it
it
received with like high

translated into the
Immediately
after its
formation,
was
language of these countries, and became thus extensively
known and
admired in both of them, as an approved summary of the Keformed

faith.
The Heidelberg Catechism, soon

as a symbolical
after its appearance,
was adopted
Teachers as
book
in the remote
kingdom of Hungaey, and came

and
schools.
there into general use both in churches
well as ministers were required to take an oath, that they cordially
embraced the system of truth contained in

follow
it
it,
and that they would

In Polaisd
also,
it
faithfully in all their religious instructions.
was more
in credit
and use than any other Catechism.
The Reformed
exerted
doctrine gained ground in Germaisty, far
beyond
and the
the bounds of the Palatinate.
This was owing partly to the influence
by neighboring
still
countries, particularly Switzerland
Netherlands; but
more, no doubt, to the dialectic
crisis,
by
which Lutheranism
itself
became complete
of Concord.
in being carried out to its
last consequence, the
Form
large
amount of
as
crypto-
Calvinistic feeling,
which had prevailed in the Church

In
moderate
Melancthonian Lutheranism, was forced by this onward movement to

seek for itself a different ecclesiastical position.
all
directions,
62
accordingly,
tlie
we
liave disclosed to our view,
with the advance of time,
presence of Reformed views and principles in distinction from the
Lutheran, and in different lands a more or less general profession of

the Reformed faith.
In these lands
we
hear of various Catechisms,
which secured
for themselves a certain
amount of
respect
and
use.
In the end, however,
we
find
them
all either
supplanted altogether, or
made
to take a secondary character

;
and rank, by the Catechism of

this
the Palatinate
which attained in
way
to a sort of universal
authority, as the leading
symbol of the Church.
In Juliers, Cleves,
and Berg,
in
it
it
was
early introduced into the churches
and schools
and
an
1580
was invested
standard.
cities
in form
with the
fall
authority of
ecclesiastical
So afterward in Hesse
Cassel, Anhalt,
faith.
and
It
the several free
which had embraced the Reformed
became, in a word, the acknowledged confessional symbol of the
German Reformed Church

beginning of the
at large, in its difference
from the other
great Protestant Confession.
Hence we
find even in Prussia, at the
last century, a royal order, requiring all ministers of
Reformed congregations to
lecture
on the Heidelberg Catechism every
Sabbath afternoon, according to the practice observed in Holland.
As
in the Palatinate, so likewise in
Germany
at large, this sym-
bolical significance of the Catechism
was
fully attested also
by the
It
contradiction
it
endured both from Lutherans and Romanists.
was
a sign everywhere to be spoken against

faith.
by
the enemies of the
Reformed
The notable 80th

In some cases,
question, in particular,
all
was
laid
hold of by Catholics, as a favorable occasion at

it
times for holding
up
to reproach.
when
it
was known that the
minister
was
to preach
upon
this question,
troublesome persons would
slip into the
church for the purpose of creating interruption and

unfrequently, fanatical well-fed
disorder.
Not
monks might be
heard.
HISTORICAL INTRODUCTIOK
at tlie public fairs,
63
abusing the book in tbe most scurrilous style;
wliile tlie press, of course,

service, in the
was made
to
do
its full
share of similar
way
of abusive pamphlets and tracts.
In no foreign country, however, was the Heidelberg Catechism so

generally received, or
It
it
so
highly honored, as in the Netheelakds.

less natural to
came here to a second home, which seemed to be no

in the end than the land of its birth.
The Reformation was matured

political revolution.
free,
in this land,
amid the storms of

set
The same convulsions which
the Church
gave birth also to a
new and powerful

Lutheran creed.
celebrated
Republic.
From
the
beginning, various influences conspiiêd, to incline the country to the

Calvinistic rather than the
In the end, this tendency

Confession, prepared
completely prevailed.
The
Belgic
mainly at
first
by Adrian
Saravia, in the spirit
and very much
in the
form also of the Confession used by the Reformed Church in France,
was publicly adopted
in Flanders in the year 1562
after
which
it
came into authority gradually throughout the country.
Especially
did the Reformed faith predominate in the seven Northern Provinces,
which
State.
in the year
1579 constituted themselves into an independent
In the Walloon churches of the Netherlands, using the French

language, the Catechism of Calvin
was
in
common
use.
The Dutch
origi-
congregations used at
nally
first
the Catechism of Emden,
drawn up
by Lasky, and
translated afterward into the
Dutch language by
Jolin Utenhoven.
As
till
soon, however, as the Catechism of the Palatiit
nate came to be known,
took precedence of both, and continued to

in
grow
in
credit,
it
became
a short time of
acknowledged
symbolical authority throughout the Church.

1566, Peter Gabriel
As
early as the year
made use
of
it
for public religious instruction, at
64
In
tlie
Amsterdam.
year 1568, in a general Synod lield at Wesel
it
was recommended,
that where the
tliat in tlie
Frencli churclies of the Netherlands the
Catechism of Geneva (Calvin's) should continue to be employed, and
Dutch language prevailed use should be made of the
Heidelberg Catechism.
recommendation in
The Synod of Emden in 1571 renewed this somewhat stronger terms. Finally the Synod
full
held at Dort in 1574 changed the advice into a decree, making the
Heidelberg Catechism thus to be of
symbolical authority for the
whole Dutch Reformed Church.

that the ministers should
Soon
after this
we
find
it
it
required,
eveiywhere preach upon
on Sunday
afternoons, so as to go over the
whole of
it
once a year.
Then
it
was
made a
rule, that ministers
and schoolmasters,
as well as professors
of theology, should bind themselves,
by a solemn
subscription of their
names, to be governed
of a
by
it
in all their religious teaching.

after,
The
city
Gouda in South Holland undertook, some time new compend of religious instruction into its
the attempt.
Indifference
to introduce
schools.
But the
ministers of the place were called to account, and publicly censured

for
to
the
Heidelberg Catechism, was
considered to be disaffection to the proper orthodoxy of the Reformed
Church.
So
entirely identified did

life
it
become
in this
it
reigning religious
of the Netherlands, that
way with the was known and
spoken of at
last
simply as the Belgic Catechism.
Here
lands.
again, however, the Catechism

it
had
its
enemies, as in other
;
The Romanists stigmatized

it,
as a public pest
it
and to show
their hatred toward
would publicly burn
at times or
whip
it it
with rods
while argument and wit were employed also to bring
into contempt.
There was opposition to
it
besides, however,
from a
different quarter.
As
it
pleased not the high-toned Lutheranism of
Germany, so
it
suited not the low-toned Arminianism of Holland.
Arminius himself professed to be
doctrines; but
points,
lie
65
satisfied
it
in tlie
main
to
witli its
had
difficulties
with
again in regard to several

it,
and wished there might be a revision of

After his death, his
fi'iends,
remove
its
objectionable features.
as they
the Remonstrants,
were
called,
continued to talk in the same
style.
They found
It
much
in
the
Catechism that called for correction.
had been
introduced too hastily into the Church, they thought, and without
proper examination of
its merits.
They were not
willing to have
it
it
read and preached upon in the pulpits, as though
were part of
God's
to
it
Word and
;
they protested of course, then, against being bound
by
subscription or oath.
These
difficulties led to
the calling of
the great National
Synod of Dort
in the year 1618, to
which deputies
were invited
at the
same time from the Reformed Churches generally
in other lands.
Being requested and ordered to present here their
objections to the Catechism, the Remonstrants, with Episcopius at

their head, offered such a list of
them
at last, as left hardly a question

size to
untouched, and formed a book quite equal in

itself
the Catechism
The
result of
all,
as is generally
known, was the condemnation and

their exclusion
of the views held
by the Arminian
party,
from the
bosom of the Reformed Church.

Along with
this a
solemn judgment was passed in favor of the

all
Heidelberg Catechism, which served more than

its
before to establish
confessional significance
it
and weight.
On
the part of the States

carefully read
General
had been requested, that the work might be

This was done in form
over and considered, so as to have the opinion of each delegate taken

in regard to its merits.
;
and the
result was,
we
are told, a full
and unanimous approval of the Catechism
as
it
stood,
which was then embodied in the following memorable
declara-
tion:
"That
9
in the united
judgment of
all
the theologians present,
66
botli foreign
and Belgic, the doctrine contained in the Palatine Cate-
chism was in harmony with the

there
Word
of
God
at
all
points
that
was nothing
;
in
it
in this
view that seemed to require change or
correction
and that
it
formed altogether a most accurate compend of

;
orthodox Christian faith
being, with singular skill, not only adapted
to the understanding of the young, but suited also for the advan-
tageous instruction of older persons
so that
it
could continue to be
taught with great edification in the Belgic churches, and ought

all
by
means to be
and
retained."
When we remember
the ecumenical
character of the Synod, and consider the circumstances under

this testimony
ratification
which
were given, the whole action must be

it
counted highly honorable to the Catechism, as

it
goes also to invest
with an authority which
may
well challenge the respect of the
universal Reformed Church.
The
greatest attention
was paid to
catechetical instruction in the

it
Netherlands.
institution,
Here, no less than in the Palatinate,

its
became an
embracing in
It
its
operations the entire economy of educain the family,
tion and religion.

school,
must begin
go forward in the
congregation, as a
and perfect
work
finally in the great
necessary discipline for both young and old.

faithfully
The
pastors
must
keep up the afternoon service on the Catechism every

visiting the schools frequently,
Sunday; besides
chetical
exercises,
and holding
houses.
cate-
once a
week
if possible,
in private
It
became a
sort of standing sneer
with the Remonstrants, that the book
was made
to
be of canonical authority.
The Bible might

;
be, indeed,
the ultimate rule of faith and practice in Holland
but good care was
taken by the National Church, that
it
should be the Bible only as
read and construed through the Heidelberg Catechism.

It is easy to
understand
how
this
system of catechetical teaching.
as
it
67
to multiply
prevailed both in
Germany and Holland, tended
commentaries and expositions of every sort on the small but mighty

text book,
which lay
at its foundation.
Kcher, in his Catechetical
History of the Reformed Church, gives us notices, in alphabetical

order, of
more than a hundred such works, besides

others
referring to a
number of
not
so
well known.
simple glance at this
catalogue, bristling
with such names as Beelsnyder, Groenewegen,
Van Van
der Hagen, Hakvoord, der Hooght,
Van
der
Van Hattem, Van Hoeke, Van der Steeg, Kemp, Van Pothoysen, Venhuysen, and
to
others of like sound,
is sufficient
show that the main part
of this
literature belongs to the

ever,
Dutch.
The best
in either language,
;
how-
was commonly
translated into the other
while quite a number
of these publications on both sides appeared originally in Latin.
A
is
number of them were highly popular

through
the
"
in
their
time,
and passed
many
editions.
"
Deserving of special notice in this view

of John
Golden Jewel
1*719, in
D'Outrein, published originally at

;
Amsterdam,
the Dutch language
afterward translated into
German
and then diligently revised and enlarged by Frederick

This large work has been honored with edition
it,
Adolphus Lampe.
after edition,
and may be said indeed to have carried with

and
teachers,
for a
time, a sort of symbolical authority for ministers
both in
Germany and Holland.

1658, translated into
lished a great
Peter
De
Witte's Commentary, Amsterdam,
English as well as German, was also repub-
many
times,
and had an immense reputation.
Of earlier
in
date, 1617, the
work
of Festus
;
Hommius
for a long time
was more
use perhaps than any other
which, however, seems to have been
a collection or compilation from different sources, beginning with
Ursinus himself, rather than an original exposition by the author
whose name
it
bears.
; ;
68
The
literature of tlie
it,
Catechism includes besides a number of works
founded upon
ations of
it,
or suggested
by
it
in various
ways
different abbrevi-
in the
way
of extract or summary, for
common
plain use
and what must not be omitted, various paraphrases of

less full, in verse
" Paraphrasis,"
it also,
more or
Thus we have, as early as 1597, Pincer's and afterward Plante's "Epigrammata Sacra," both
and rhyme.
in Latin verse.
written
upon
it
Christian Klaarbout brought
it
out at
Amsterdam, 1725, question and answer, in full Dutch metre, under the sounding title " The Lustre of the Reformed Church, Shining forth in
:
a brief
Summary
far
of Sacred Divinity from the Heidelberg Catechism."
"We read
So
also of other attempts to
do
it
honor in the same way.
we have been
Dutch
is
looking only at the countries of Europe.

itself to these
The
Heidelberg Catechism, however, has not held
bounds.
Afi'ica
With
in
the
colonies, it has
gone of course into Asia and

it
but what
of far more account,

also a
has crossed the Atlantic, and found
Ameeica
new
history and a
More than two

where the
city of
centuries
new home. have now passed, since
it
was
first
erected
as a standard of evangelical orthodoxy
on the island of Manhattan,

through succesIn the midst
New York
has since grown to such vast importance.
Around
it
rallied the faith of thousands, transplanted
sive years
from the old world to the shores of the new.
of ecclesiastical convulsions and rude
political storms, the
Reformed
Dutch Church
of America, clinging fast to her hereditary creed, has
since struck her roots
deep into the
soil,
till
and spread forth her boughs

she has become
luxuriantly to the face of heaven,
known and
later in
honored throughout the whole Christian world.

origin, the
A century
American German Reformed Church

same womb, or
at least
sprung indeed,
in a
certain sense, from the
nursed in the beginning
by the same maternal arms
comes forward
also to claim our attention.
69
She too has had her deep waters to pass through, whose billows had
wellnigh swallowed her up.
But the favor of "Him who dwelt
in
the bush" has accompanied her, notwithstanding, in the midst of her
most gloomy seasons of trial.
Though
still
sorely tost, during a long night

little
of desolation, on dark tumultuous seas, with
notice
and
less
sympathy, she has not abandoned
the martyr faith of her fathers.
No
force has yet
proved
sufficient to
wrest from her grasp the precious
legacy bequeathed to her in the Heidelberg Catechism.

she clings to
it
At
this hour,
with an attachment that promises to grow stronger

intelligent
;
only as
it
becomes more
rejoicing
life,
and glorying
in
it,
as at
once the true key

is.
to her ecclesiastical
fully
and the bond by which she

all
to
grow and become
compacted together, in
coming time,
as
" a holy
temple unto the Lord."
CATHOLIC CONSTITUTION OF THE SYMBOL.
The high estimation

Church,
is at
in which, as
we have now
seen, the
Heidelberg
Catechism has always been held throughout the entire Keformed

once in
itself
an argument of its great worth.

it
For
it
was
by
its
inward merits wholly that

Its authors,
;
came to such general honor and
regard.
we have
seen,
were as theologians comparatively
young
not in the rank of the Reformers properly so called, and with-
out any particular ecclesiastical weight for the Church at large.
The
Catechism was wholly a provincial interest in the beginning, intended

to serve the wants of a single country, just entering the sisterhood of
older Reformed Churches, without reference at

use.
all
it
to
any broader
fix
No
sooner had
it
appeared, however, than
began to
It
upon
than
itself the attention and admiration
also of other lands.
might have
likely,
been supposed that Calvin's Catechism
would be more
70
other, to
this,
any
become of
all others,
classical authority for
the Church at large.
But
with
gave
way
in such
view to the new Catechism

to be provincial
of the Palatinate.
only,
While other Catechisms continued
or national, this
assumed more and more the character of a So while each country had
also its
catholic or general symbol.
own
Confession of Faith, Helvetic, Gallic, Belgic, or otherwise, the Heidel-
berg Catechism seemed to move among them

freedom, as a
all
with entire ease and

It
common bond
as well as
of union for the whole Church.
was
welcomed and applauded

and Holland,
in Switzerland, France, England, Scotland,
by all who were friendly to the Reformed Nor was this praise transient, an ephemeral faith in Germany itself. On the contrary, burst of favor, followed again by general neglect.
the authority of the Catechism grew with
its age.
It
;
became the
Cate-
chism distinctively of the general Reformed Church the counterpart in

full
thus to Luther's Catechism, in In this character,

friends
its
it
central relation to the
Lutheran
to,
Church.
sides,
we
foes.
find
It
quoted and appealed
on
all
by both
and
formed the text book of theology
in learned universities.
Cocceius, Schultens,
Profound divines (Ursinus, Alting, Piscator,

it
and others) have made
in this
way
the basis of
their dogmatic systems.
Innumerable pulpits and schools have lent their
aid to give
it
voice and
power
in the world.
It
has been as the daily
bread of the sanctuary to millions, generation after generation.

has a Catechism been more honored, in the
mentaries,
Never
way
of translations, comsort
and
expositions.
Never was any work of the
so
scattered, like leaves of the forest, in countless editions
from the
press.
Such vast popularity

favor of the book, as
it
creates at once a powerful presumption in

its
goes also to show us something of
peculiar
character and constitution.
The
different national branches of the
Reformed Church, though forming together one general communion in
distinction
^l
from
tlie
Lutlieran, have yet never
been wholly of one

difference, in
mind
in their confessional views.
There was a material
the beginning, between the Zuinglian and the Calvinistic types of

doctrine.
Calvin's doctrine of the decrees again

;
was not received

especially,
everywhere in the same form
and with the course of time,
the relation between this and the doctrine of the sacraments became
the occasion for differences of apprehension, which affected seriously
the whole form and structui'e of theological thought.

see,
We
can easily
that there
was a
difference in this
;
way between
the Helvetic
Church and the Galilean

with the Belgic
;
that neither of these were just the same

its
and that the Scotch Chui'ch again had

it
own
national peculiarities, distinguishing

all
in a very
marked manner from

same time,
first
the
rest.
It lay in the nature of circumstances, at the
that the Reformed Church in Germany, conditioned from the
by
other elements and relations, should also have a character of
its
own,
and not be simply the transcript of some other church

passively from abroad.
life
brought in
Now
midst of
that the Heidelberg Catechism should

all
have been
able, in the
these differences, to gain such wide
acceptance and
it
common
favor, can
be accounted
in
it
for only
by supposing
called the
t
to
be
so constructed, that
we have
what may be
proper substance of the Reformed faith in
its
most general view, and

its
nothing more.
catholic spirit,
The
fact is
an argument at once for

less, at
broad,
irenical,
and yet no
the same time,
for its faithfulness to

\
the
common
its
belief of the Church.
Its catholicity, in other words, as

is
regards
own
;
confessional system,
it is
not that of indifference and

;
negation simply
eminently active and positive
in this respect
like the Apostles' Creed, in its relation to the
whole profession of
catholic,
all
Christianity, than which, as there is
no symbol more largely
so is there
none also more positive and vitally fundamental to
true
72
Christian faith.
Only
so can
we
understand,
all
how
it
should have
happened to the Heidelberg Catechism, above

Confessions, to acquire
credit,
other Catechisms and
and keep
for itself as it
has done the ecumenical

it
which has
all
along been allowed to
in the history of the
Reformed Church.
It is
one great merit of the Catechism, that
it
is
not offensively
polemical or controversial in any direction.

to affirm,
Its object is in general

It is of course Protestant
more than
to contradict
and deny.
;
throughout, in opposition to
out, in opposition to
Romanism
;
and Reformed
it
also through-
Lutheranism
and
was not
possible, as the
world then stood, that

itself,
this opposition in
both cases should not assert
indirectly at least, in strong terms.

as occasions for
Such theological thrusts
were naturally singled out

beginning,
odium and reproach,

;
in the
by
the parties toward
whom
it
they were directed
but lookreason to
ing at the matter now, in the calm light of history,
we have
be surprised, on the whole, that

form.
is
so free from provocation in this
Even
its
antagonism to the
Roman
Catholic Church,
if
we
it
except the unfortunate and somewhat apocryphal appendix to the
80th question,
is
managed
in a general spirit of moderation,
which
was by no means easy

century.
to maintain in the middle of the sixteenth
SACEAMEKTAL DOCTELNE.
The
controversial relations of the Catechism with the Lutheran
Church were determined mainly of course by the sacramental question,
and look continually

Church, in the
to that order of
Lutheran thinking, which came
to its culmination finally, as the true
and proper orthodoxy of the

it
Form
of Concord.
This brand of discord, as

its
proved
to be afterward,
had not yet indeed made
appearance
but such
Y3
men
as Brentz
for its
to do,
and Andreae were busily engaged in preparing the way advent and the course of things in the Palatinate had much undoubtedly, with the theological movement which was thus
;
in their hands.
Near the
close of the year 1559, the superintendents
and theologians of the province of Wirtemberg had met

Stuttgard,
in
Synod
at
and adopted a new confession of
faith,
which was intended
especially to fortify the orthodoxy of the land, against the irruption of
such errors as were supposed to be at
work
in the neighboring kingit
dom
of Frederick the Third.
In this Stuttgard Confession, as
was
called, the peculiar
distinctions of full-toned Lutheranism, as distin-
guished not simply from the Zuinglian, but also from the Calvinistic
and Melancthonian sacramental
theories,
;
were formally proclaimed as

in particular, the last conse-
the only true faith of the Church
and
quence of the system, the transcendental ubiquity or omnipresence of

Christ's glorified body, as a result of the so-called commiiicatio idio-
matum^ was
tion of the
for the first time unshi'inkingly declared to

It
be a necessary
anticipafor
part of the Lutheran creed.
was
itself,
in truth
an embryonic
Form
of Concord
and opened the way
the
general ubiquitarian controversy of which this was finally the grand

confessional outgrowth
and
birth.
Coming out now

Christ's body,
in the midst of this controversy, the Heidelberg

all
Catechism took ground quietly against
such spiritualization of
by simply
affirming,
on the subject of His ascension and

"
glorification (qu. 46-48), that
He
was taken up from the earth
into
heaven, and in our behalf there continues until

to judge the living
and the dead
"
He
shall
come again
" that
according to His
human
which,
the
nature,
He
is
now
not upon earth, but according to His Godhead,
majesty, grace, and Spirit,
He
is
at
no time absent from us
"
however, involves no disjunction of His two

10
natures; " for since
Y4
is
Godhead
that
it is
incompreliensible and everywhere present,
it
must follow
it
indeed beyond the bounds of the

is
Manhood which
has
as-
sumed, but
yet none the less in the same also, and remains personal-
ly united to
is
it."
This of course, then, conditions again the view that
taken of our communion with the Saviour in the Lord's Supper

76,
which holds good, we are told qu.
"though Christ
is
in
heaven
and we on the earth

" that
" the Lord's
Supper being an assurance (qu. 80)
true
by the Holy Ghost we body is now in heaven,

to be there
are ingrafted into Christ,

at the right hand of
and
is
worshipped"
whereas
the
who with His God His Father, Roman Mass teaches

is
" that Christ is
bodily under the form of bread and wine, and
there-
fore to
It
be worshipped in them."
for
was here mainly that the Suabian theologians found occasion assailing the Catechism with those strictures, which drew forth
its
Ursinus again so vigorously in

ference of 1564,
defence.
In the Maulbron Con-
which proved
so severe a trial to his
morbid
spirit,
the discussion was occupied for five days with the subject of Christ's
glorification
and omnipresence
in the world,
coming only on the sixth

in the
and
last
day to the question of His presence

"
Then we have the same

et sacraraentarium
controversy
was
Holy
press.
Eucharist.
" infelix
bellum ubiquitarium
Finally,
^kept
up for years through the

and the
his Christian
the
Form
of Concord came out;
last great publication of
Ursinus, as
we have
seen,
Admonition in
reply,
which was held by many to be the ablest work that the whole
controversy had produced.
There
is
no room
for
any mistake,
thus,
with regard to the
sacramental and Christological teaching of the Heidelberg Catechism,

so far as antagonism to
Lutheran theology in
this
form
is
concerned.
But we need
to have this
main
issue, as it
stood at the time, distinctly
and
clearly before our minds, in order that
tlie
'^S
we may
not
fall
into tlie
mistake, on
other side, of lowering
its
sense to the measure of
wholly
different relations.
To deny
the allenthalhenheit (everywhereits local
ness) of Christ's glorified
body, and so to reject the notion of
comprehension in the sacramental elements, did not amount by any

means, in the sixteenth century, as for
to a denial of the objective
many
it
might seem to do now,

life
working of His human bodily
in the
sacrament, in any and every way.
Clearly the Catechism could

for this
mean
no such radical negation as that
would have been
to turn
into something worse than folly its professed relations to the Lutheran
Church, as well as the whole ubiquitarian controversy

nestly carried on
itself,
so ear-
Tbingen.
by its As we have
friends, for years,
with the theologians of
seen before, the Catechism

in full
was not intended,
in the beginning, to
be a ruptm'e
with the German Lutheran
Church.
It
was supposed
to be in
harmony with the Confession of

In
its
Augsburg, as explained by Melancthon himself.

doctrine, therefore, it
sacramental
was held
from
to
come
its
fairly
within the range of the

;
tenth article of that Confession in
changed form
which,
it
will
be
remembered,
differs
its
original form, only in not
making the
communication of Christ's body and blood in the sacrament to be in
and under the elements, while
it
is
stul declared to
go along with
them, as part of the transaction, in the most real way.
The mystery
;
of the fact itself remains as a necessary article of faith
only the
question of the
determination.
mode
or
manner of
it
is
left
without any sort of
In this view, unquestionably, the doctrine of Melanc-
thon here must be considered the doctrine also of the Heidelberg

Catechism.
So
far as the fact of the sacramental
mystery
is
concerned,
the last
first.
was supposed
at least to
mean
all
that
was required by the
76
mSTORICAL INTRODUCTION.
We
can Lave no better authority or evidence on this subject tlian

sacramental doctrine of the
the formal defence of the
Catechism,
which was di'awn up by Ursinus
himself, at the request of the Elector
Frederick, and published March, 1564, in the

theological faculty of Heidelberg, for the
name
of the whole
very purpose of setting
before the world the true position of the Palatinate with regard to
this
" "
whole
subject.
The work
to
which we
refer
is
the famous
title
Grndlicher Bericht," the same which in Latin bears the
Vera doctrina de
that
sacra Jesu Christi
coena."
Here we have the
points urged, as a matter of course, that the
body
of Christ
;
is
in
heaven
it
cannot be, therefore, in the sacramental bread
that
the elements are signs and seals of the things they represent, and not
the things themselves
that these require a different kind of giving
and
receiving,
;
and
are enjoyed only through the right use of the
sacrament
that they
become ours
then, not
by
the mouth, but only
by
its
faith
and that unbelievers, consequently, receive in the sacrament

All this
is is
outward signs only, and nothing more.
abundantly
plain.
is
But the very
object of the vindication
to show, that all this

it
by no means the whole

its
of the Heidelberg doctrine, as
was the
are told,
fashion of
calumniators to misrepresent.
The
signs,
we
are not void signs, figures only of something
which has place without

is,
them.
Where
the sacrament
is
rightly used, that
where
faith is at
hand, the proper organ for the reception of the heavenly

goes along with the outward exhibition which
signs, really
is
gift, this gift
made
its
of
it
by the
and truly
so that they are in very deed, through the
power of the Holy Ghost, the medium and organ of

at the time.
communication
They
are not themselves the gift

it
;
they have no power

it
in themselves to produce
but
still
they are so bound to
in the
way
of certification
and pledge, by the wonder-working power of
God's
Spii'it,
it
77
that they become in
tlieir
right
outward use actual
vehicles of
to the inward appropriation of faith.
What
is
thus
communicated to the
Christ, the benefits
believer, moreover, is not simply the merits of
He
has procured for us by His death, but Christ

it is
Himself, His " person, substance, and being," through which alone,
said,
we
can have any part in such benefits and merits.

life
;
This mystical
it is
union forms the general law of the Christian
which
then the
object of the sacrament, however, not simply to signify in such general
view, but to actuate and carry into effectual force in the very article
of
its
own
transaction.
And what
is
thus received,
we
are told
farther, is not the life of Christ
simply as exhibited in His divine

life,
nature, but
more
especially
His proper human
nothing
less in
truth than that once crucified
body
in
which
He
"
reigns,
now
risen
from the dead, at God's right hand in heaven.

it is said in plain terms, " is
The Lord's Supper,"
a visible, but in no sense a mere empty
or vain sign, wherein

benefits,
all
believers not only partake of all Christ's
but
also, since
Christ thereby hath promised and therewith

true, essential
testifies as
much, are fed and refreshed with the

as really
body
more
and blood of Christ Himself,

visible
explicit
and certainly
if
:
as
with the
still
bread and wine."
Again, in terms
the declaration
possible
and
strong,
we have
"
That the body and
blood of Christ are in His Hohj Supper, and that they are therein
also truly eaten
and drunken, we know from God's Word, and confess

heart before
therefore in the
as
much with mouth and
but that
He
is
God and all hread^ we find not

less in the
;
angels and
men
all.
written in God's
Word."
Here we have the

;
distinction,
which serves to explain

transaction.
Not
in the bread
but yet none the
Not
therefore in the
less certainly, in
way of any local comprehension but yet none the a way transcending, for faith, all merely local rela-
Y8
tions
by
tlie
power of the Holy Ghost

Spirit in
actus in actu thus, the

sacra-
working of the
His own sphere going along with the

filling
mental ministration in the sphere of nature, and
out the true
and proper sense of

this
it
in another order of existence altogether.
In
view the
fact of the Saviour's glorified
body being
It
in
heaven only,
and not on the

a real
to those
earth, is considered to
it
be no bar
at all to the idea of
communion with
whose minds
in the sacrament.
can seem so only
are so preoccupied with the notion of local
and
physical connection, that they have no
power
to rise to the far higher
conception of a true dynamical connection through the Spirit.

in the sphere of nature, there are
Even
what may be
called physical unions
of things locally separate and distinct, which far exceed in intimacy
and closeness
all
merely local contact or inbeing.

its
Such
is
the union
of the vine with
branches, and the union of the head with the

are especially employed in the
members of the human body.; which
New
Testament to represent the very mystery of which

of Christ's life to
we
are
now
speaking, the communication
His people.
Why
then should
it
be thought a thing impossible

is
for this to
have place
in the sacrament, so that, although " Christ
in
heaven and we on
the earth,"
communion there with His blessed body itself, through the working of the Holy Ghost, in a way " The ascension of Christ into surpassing all natural understanding ?
nevertheless come into
we may
heaven," the theologians of Heidelberg, with Ursinus at their head,
here
tell us, "

;
leaves His
body indeed
in the
Holy Supper, but not

as
in
the bread
for the
Holy Ghost, by whose power and working things

bound and joined
us,
far asunder as regards place are as closely
though
are
they were together in the same place, unites and binds

the earth, with the
who
on
body of Christ which
is
in heaven, a
thousand
are
times more closely and firmly than the
members of our body
bound
together.
79
For
wliicli
reason
tlie
body of Christ
is
not alone in
the Lord's Supper, but
is also
eaten therein."
After
all this
we
can feel no surprise, in finding the last part of
the " Grndlicher Bericht " devoted to the purpose of showing, that
the Heidelberg doctrine of the Lord's Supper stood in no op230sition
whatever to the tenth

It is
article of the
Augsburg
say, that it
Confession.
easy to recognize here the general sacramental system of
Calvin
but we have no right to

It
was borrowed exactly

seen to be the
from Calvin himself.
seems rather to have been reached in an
independent way, as the result of what
we have
Melancthonian tendency of thought in Germany

influence of Calvin
itself;
though the
had something
to
do
also,
no doubt, with Ursinus

its
especially, in determining the particular
form of
conception and
expression at certain points.
With
the merits of the theory
we
are
is
not
now
concerned.
Let
it
pass for
what
it is
worth
all
we wish
to have
it fairly
understood, that
this,
and no
other, is the
scheme of
thinking, which underlies the sacramental doctrine of the Heidelberg
Catechism.
of Christ's
With
body
all its
opposition to the notion of a local presence
in the sacrament,
and the thought of everything

it
like
a corporal and carnal partaking of
in the use of the sacramental
elements, the Catechism seeks just as earnestly on the other

save, in a different
hand to
way, what
may be
is
called the proper

it
mystery of the
do-wTi into the
institution in this view, against all attempts to drag
sphere of mere nature.
Its
view
mystical,
its
is
making heavy demands

apprehension only the
on
faith
not rationalistic, requiring for
common
labored
reason of men.
effort,
So much, indeed,
evident at once from the
which
so strikingly characterizes the phraseology of its
several questions
in relation to this
whole
subject.
The
doctrine
plainly struggles throughout, that in avoiding the Scylla of materialism
80
tlie
on
one
side, it
may
tlie
not faU over to

other.
tlie
Chaiybdis of an equally
false spiritualism
on
EESEKVE ON THE DECREES.

Substantially Calvinistic as the Heidelberg Catechism
in its doctrine of the sacraments,
it
is,
however,
has carefully refrained from com-
mitting itself in like manner to Calvin's doctrine of the decrees.

is
This
the more remarkable, as both of
its
authors, Ursinus
and Olevianus,
are
known to have been

;
themselves strenuous disciples here of the great
Genevan teacher
to show,
which, however, only goes again with other things
how
in this
work a
sort of general objective spirit, in their
ecclesiastical surroundings,
seems to have taken possession of them,

as organs for reaching its
and to have made use of them

There
is
own
end.
an innate opposition here, unquestionably, between the two

it
sides of Calvin's system, as
was taught by himself
in the sixteenth
century
his theory of election
and reprobation can never be made to
agree fully with the old church idea which he labored with so
ingenuity to conserve in his theory of the sacraments.

abstract unconditional decree
is
much Where an
made
to be the principle of the whole
way that this is supposed to be only for a predestinated number of the human family, and to have no real regard whatever to any who may stand from their birth outside of such election it is not easy to see certainly, how much earnest can be
Christian salvation, in such
made with the outward,

generally, or
historical, organic character
of Christianity
how
there can be any
room
in particular for the concep-
tion of sacramental grace in a truly objective form.
And
so
it
has
been found in
fact,
in the history of the
Reformed Church, that these

to exist in fall force for
two forms of thinking have not been able
any
HISTORICAL INTRODUCTION^.
lengtli of
81
time together.
Where
the Calvinlstic theory of the decrees
has been allowed to rule the course of theology, the Calvinistic theory
of the sacraments has gradually lost
its
meaning altogether
whereas,
in proportion as the sense of the sacramental has prevailed anywhere,
Germany especially, the doctrine of the decrees has been held only with much qualification and reserve. In any view, it must be
as in
considered a recommendation of the Heidelberg Catechism, that

i
it
has
not allowed itself to go into this labyrinth of speculation

of
all,
and most
way, the
that
it
has not
made a metaphysical
its
principle, in this
root
and regulating law of
religious teachings.
For children in
particular, all
such constructions of Christianity are something to be
deprecated and deplored.

are out of character in
But we may go
farther
and
say, that
they
any confession or
creed, designed for general
church
use, or
proposed as the basis of
common
Christian communion.
Universally, indeed, an extensive, complicated creed

as a great evil
;
must be regarded
and the Church

its
is
to be congratulated, that can be
content to measure
orthodoxy by so simple and general a formulary
as the Heidelberg Catechism, to the exclusion of every less liberal
standard.
No
;
platform of ecclesiastical faith should ever be less large

this
and
free
whether even
be not too circumscribed,
may
well be
made
a question.
to say, that the Catechism carries with
it it
Some have presumed

of salvation.
an actually Arminian sense at times, in the view
takes of the plan
We
have seen already, that Arminius himself, and his

it
party in Holland, affected to consider

views.
in general
harmony with
their
But we know,
clearly
at the
same time, that the plea was never
allowed to be of any real force in their favor.
The party themselves

endeavors to
showed
to
enough that they

them,
felt
the real sense of the Catechism
be strongly against
11
by
their
persevering
82
destroy
its
authority and credit
;
wliile the
Synod of Dort, speaking

and trust as a true
not simply for the Dutch Church, but for the Reformed Confession
in all lands, took
it
fully into their confidence

faith.
exposition of their coromon
It
requires, indeed, very little
examination, to perceive that the order of thinking

the whole
form.
which runs through
work
is
utterly opposed to the Pelagian scheme in every

find represented in
fall,
Nowhere do we
more decided terms, the

on the
helplessness of man, through the
on the one hand, and the absolute

salvation,
other.
sovereignty of God's grace, in the
work of his
Thus, as
we know,
the Catechism has
its first
part devoted entirely
to the consideration of the misery of
man
in his fallen state, as some-
thing necessary to be well understood, in order that
we may come
to
any proper knowledge of our redemption through

accordingly,
Christ.
It begins,
by
asserting in the strongest
manner the general depravity
and corruption of our nature, brought to pass through the wholesale

ruin of the
fall.
Not only
is
the fact affirmed, that

sin,
all
men
are
involved in the terrible contradiction of

is
(qu. 3-5)
but
this fact
referred also to its true ground, as holding, not just in the individual
will,
is
but in the common
life
of the race itself (qu.

are all conceived
itself,
become
so corrupt, that
we
Our nature and born in sin." The

6, 7).
"
evil is
deep and broad as humanity
and not of a kind therefore to

This
be ever surmounted by the individual man in himself considered.

at once strikes at the root of all Pelagianism.
The ruin
is
organic,
and
as such,
needs an organic redemption

first
a redemption of humanity
of bringing true deliverin this whole.
in its wholeness
of
all,
as the only
life
way
ance to any particular or single
embraced
That
which
is
born of the
itself
flesh,
the nature of
man
in its fallen state, is flesh,

;
and in and of
behind
;
must ever remain such
can never leave itself

its
can never transcend really and truly
own
sphere (qu. 8).
83
Our
"
spiritual nature, in this
way,
is
in ruins
its
;
powers paralyzed
wholly unapt to any good, and prone to
all evil
"
though
it
still
under
law, and possessed of a capacity for salvation.
If
be asked now,
is
how
this
tremendous lapse originally took
place,
no attempt
made
himfirst
to fathom the full depth of the mystery.

tei'ms, that it
self.
We are
only told, in general
came not from God, but from the
free will of
man
;
Our
;
first
parents were holy, and had power to keep their
estate
they were under no supralapsarian necessity of falling

wilful disobedience they
9).
fell
but by
sin
this,
their
own
in fact,
and so brought
and
the
death upon the entire race (qu.
The
origin of sin,
beyond
Heidelberg Catechism seeks not to explain.

necessity on the one side, while
it
It rejects all
Manichean
freedom
rejects also all Pelagian
on the other
these
its
and, like the Bible
itself,
takes
its
course firmly between
two
irreligious extremes, leaving the
understanding to manage
own embarrassment
in the case as
it
best can.
There are truths in
this way, truths too of the most important and most immediately
practical sort,
tions,
whose very nature
it is
to involve dialectic contradicits
not to be reconciled
by
the understanding in
common
at
all,
form.
The mind must
receive them, if they are to
be received
through
another sort of knowledQ:e altosfether.
What was
in
Christ.
lost in
Adam,
the Catechism goes on to teach in the
next place, has been recovered for us again, and more than recovered
He
is
the fountain of the whole
Christian
salvation
(qu. 18), having in
Himself
all
the qualifications which are needed to
constitute a perfect
medium
of reconciliation or atonement between

;
the
human
nature and the divine (qu. 12-17)

;
being in His
so that "
own
person in fact the fullest conjunction of both
the same
human
for sin,
nature which has sinned
" is
brought to make
full satisfaction
and
to
become thus the righteousness of God
for the race at
"
g4
large, in
Him
and through
Him
as the second
Adam.
To
the full
benefit of this glorious redemption, however, only those of the race
come,
who
are united to Christ
by
faith
which involves the living
apprehension, not simply of an abstract doctrine, but of the whole

perennial fact of Christianity
Apostles' Creed (qu. 21-59).
cation
itself,
as
we have
it
embodied in the
justifi-
The
great cardinal doctrine of
by
faith alone,
through the imputation of Christ's
" satisfaction,
righteousness,
and
holiness," in opposition to the idea of

is
any merit on
the part of the believer himself,

(qu. 60-64).
asserted in the strongest terms
But
this threefold imputation is held to
be of such a
same time, that the grace which is thus objectively made over to us in Christ, carries along with it from the very start the The apprehension and approprinciple of our personal sanctification.
character, at the
priation of
it
tlirough faith, cause
it
to
become
;
at once the
power of a
new
(we
divine
life
in the subject of this faith
" for it is impossible
are told, qu. 64) " that those
who
are implanted into Christ,
by
true faith, should not bring forth fruits of thankfulness."
Faith
itself,
life,
which thus comprehends

is
in itself the
whole
force of the Christian
no product simply of the thinking and willing of men.

"
The Holy
Ghost
works
it
it
in our hearts
by the preaching of the Holy Gospel,

Holy Sacraments "
divine
(qu. 65-85).
and confirms
All
is
by
the use of the

;
of
grace
and the
sovereignty
fall
reigns
supreme
throuo-hout the entire work.
But now when we
back upon the
4eep questions that concern the relation of this sovereignty to human

freedom, the Heidelberg Catechism, as in the case of the origin of sin
before, is again significantly silent.
Not only does
it
shrink from
fall
asserting the supralapsarian theory of the decrees
the
and ruin
of the whole race ordained from all eternity, in order to open the
for the
way
predetermined salvation of a certain limited number of the
race
85
^wtlch
;
is after all
the only really consistent form of metapliysical

is
Calvinism
:
but the whole doctrine of the decrees

it
left
untouched,
except as
may seem
to
be comprised in the doctrine of God's
/ almighty and everywhere present providence.

tion to
life is
The
idea of predestina-
brought no closer than this
that of the fallen posterity
of
Adam
those only are saved
by
Christ,
who
"
by true
;
faith are
ingrafted into
Him, and
receive all
His benefits " (qu. 20)
or that the
Son of God gathers and preserves for Himself, out of the whole hiunan
race,
unto everlasting
life,
"
a chosen communion, in the unity of the

less,
true faith" (qu. 54).
Still
of course, do
;
we
or of
hear formally of
anything like a decree of absolute reprobation

sary consequence of this, and only another
what
is
the neces-
manner of expressing the

it
same thing, such a limitation of the atonement, as makes

force
be of no
whatever for humanity in general, but only

it,
for a
fragmentary
part of
numerically settled and fixed beforehand in the Divine

particular redempit
Mind.
The Catechism knows nothing of any such
tion, offered to all,
but intended only for some, and carrying in
for
others no possibility of salvation whatever.
On the contrary, regardless

feeling, it plainly
here of
all difficulties,
and true to
all
sound religious
declares, in conformity
mth
the unequivocal sense of the Scriptures
themselves, that
Christ " bore, in
body and
race " (qu.
its
soul, the Tvrath of
God
against the sin of the whole
human
"
37)
which
"
is
of course
implied also in what
is
asserted before of
being necessary for
Him
to be very man, in order that the

in
same human nature
which sinned
satisfaction
Adam, might
and so
"
in
Him
again, as the
for,
new Adam,
"
make
for sin,"
obtain
and restore to
us, righteousness
and
life
"
(qu. 16, 17).
So
also if the question
be asked, whether God's grace be
irresist-
ible in the conversion of
men, and incapable of being altogether
lost
86
afterward,
we
look in vain for any direct answer to
it
in the Heidel-
berg Catechism.
It holds itself here, as before, to the general,
popular
representations of the Bible, without pretending to solve the philosophical problems that
lie
behind them.
it
;
As
it
does not teach an
unconditional election, so neither does

ness of grace in the
affirm the absolute invincible-
work of conversion
while the doctrine of what
is
called the necessary perseverance of the saints is left
by
it,
in great
measure
,
at least,
unmooted and
unsettled.
It is a peculiarity of the Catechism, indeed, that it
makes
faith to
include in
it
an assured confidence of a personal interest in the
everlasting righteousness
and salvation of the Gospel (qu. 21)

is
on the
ground of which then the believer

enjoying a present certainty of
Christ,
all
represented throughout, as
that has been procured for
him by
This
is
on to the
full
blessedness of heaven itself in the end.

first
brought out especially in the very
question, with great beauty

so
and
force.
But
in all this, regard is
had not
much
to the idea of a
decree of election on the part of God,
making
salvation certain for His
chosen ones in an outwardly objective view, as to the sense rather
which they have

of their
in themselves of the all sufficiency of
His
grace,
and
own security as being comprehended They know themselves to have in Christ all things
which
clear
is
in its present power.
that pertain to
godliness and salvation, not only for this world, but also for that
to come.
in
But no such inward

itself,
persuasion,
however true and
it
may be
life
;
can ever authenticate the outward fact of
their being predestinated, without the possibility of failure, to ever-
lasting
nor can
it
be
said
properly to rest at
all
on the
knowledge of any such

persuasion
for
all
fact.
We
know, moreover, that the inward

to an end, at least for a time
may
itself fail
and come
admit the possibility of such temporary backslidings and
87
defections, in the case of believers, as shall completely eclipse, while
they
last,
any assurance they may have had before of the certainty

salvation.
of their
own
This of
itself
then
is
is sufficient
to show, that
the mere confidence of faith, however just,
not at once a conclusive
argument for the continuation of end

;
its
own
present good estate unto the
and
so the strong language of the Catechism in regard to this
confidence
may
agree very well, after
all,
with the supposition that

gi'ace.
there
is
such a thing as falling away hopelessly from a state of

all
The ark may include

land
in
it,
that
is
necessary to outride the flood, and

;
its
rescued ones on Ararat in the end
and they may have, while
the fullest assurance of their safety in this
way
but that
is
not
just in
as
and of
it
itself
such a foregone certainty of their
final deliverance,
makes
impossible for them to forsake the ark, and so lose their

its
hold on what was real and true for them only while remaining in
\/
'
bosom.
These two terms, as we know, the assurance of Christian

peril of
hope on the one hand, and the

on the
coming short of the same hope
other, are joined together all
through the
New
Testament, as
cooperating forces or motives in the

to give
work
of our salvation.
election sure
;
We are
we
are to
diligence to "
make our
left
;
calling
and
"
" fear lest, a
promise being
us of entering into His

" "
rest,
any of us
should seem to come short of

if
it
we
are
made
partakers of Christ,
we
hold the beorinnino; of our confidence steadfast unto the end."

in regard to the perseverance of the
The teaching of the Catechism

saints goes thus far,
but
it
cannot be said to go any farther.

it
All back
of this
1
is
a philosophical question, which
nowhere pretends to solve
or
settle.
Here then
chism and
is
a material difference between the Heidelberg Cateof the larger
many
Confessions of Faith which have

It
appeared in the Reformed Church.
may be
said indeed, that the
88
which we have now referred are
general system of doctrine.
at least involved
it
Calvinistic points to
or implicated in
its
So
must have
could not
seemed, of course, to that part of the Reformed communion, for which

these points
had become of
confessional authority
it
since
it
otherwise have been indorsed, as
was
for instance
by the Synod of
^ Dort,
itself
as
sound and orthodox.
But
;
this only
shows that the Cate-
chism leaves these points untouched

also does, for
different
allowing room thus, as the Bible

its
its
methods of carrying out
general
practical
doctrine.
These strong Calvinistic positions hold beyond
horizon.
The Belgic Church might consider them necessary

;
to com-
plete her theological system
but there has always been a part of the

particularly,
Reformed Church,
in
Germany more
This
is
which has not
received them, though willing enough to
own
the general platform of
the Heidelbers: Catechism.
so constructed as to afford fair

it
opportunity for such difference.

their
The authors of
seem to have held
own
theological convictions purposely in a certain measure of

life
abeyance, in order that they might be true to the church
around
them
which, as
we know,
included
much
that could never have been
satisfied
with extreme Calvinism on the subject of the decrees.
Or
rather perhaps, as
we
shall
it
see
presently, the
peculiar order and
method of
determine
their work, after

its
had been once
fairly adopted, served to
reigning character here, with a sort of inward necessity

itself.
flowing from the nature of the subject
Some have gone

dicting
itself,
so far as to charge the Catechism with contrait is
because
thus comprehensive in
its
views
appearing
to
occasionally to favor in one direction,
what
it
may be thought
;
oppose again in another.
But
in this it
only resembles the broad
comprehensiveness of the Sacred Scriptures themselves

countenance, in some cases,
which
;
also
what seem
to
be
conflicting
views
though
it
89
must always be assumed, of
course, that they are not such in fact,
but require only a deeper knowledge than we

their proper concord
now
have, to be seen in
it
and agreement.
;
All great truths indeed,
has
been said, are polar
carry in themselves opposing forces or powers,

is
whose
very contradiction
found to be necessary at
last to the true
harmony of
their constitution.
CONCEPTION AND PLAN.
Much depends
plan of
its
for the spirit of the Catechism,
no doubt, on the
own, and
construction.
This
is
in a measure peculiarly its
differs materially
from what was common in formularies of this sort
before.
The Ten Commandments, the Lord's Prayer, and the Creed,

all right catechetical instruction, to
form of course the proper basis of
which must be joined then some notice of the

as
Word and
Sacraments
means of grace
but
it
is
not at once so clear in what order these
general topics should be handled, and then there
may be much
differ-
ence of judgment also as to what exactly should be embraced under each division.
The common method has been
to
commence with the

it
Law,
as set forth in the Decalogue, connecting
with
the being of
God and His

salvation
general relations to the world, so as to open the

sin,
way
to
the knowledge of
and the true idea of the Gospel
as a system of
by
grace.
Luther's Catechism starts in this
way with
the
Ten Commandments,
has
it
So the Catechism of Zurich, based on the

;
Catechisms of Leo Juda and Bullinger
which, as
we have
said before,
much
in
common with
and
the Heidelberg Catechism, but differs from
in being shorter,
also in the different

:
arrangement of
its
matter.
It consists of four parts
the
first
treating of God, of the Scriptures,
and of the
Law
the second, of the articles of the Creed ; the third,
12
90
;
of thankfiilness and the Lord's Prayer
and
tlie fourtli,
of
tlie
Sacra-
ments.
Lasky's Catechism again has the same fourfold order, begin-
ning with the knowledge of
God and
the
Ten Commandments.
:
In
the
Calvin's Catechism .we have the order partially changed
first
Creed
next the Decalogue
then the Lord's Prayer
and
finally the
:
Word and
Sacraments
is
all
in answer to the general question

?
In
what manner
God
to be rightly honored
it
The
difficulty
with this
whole method
is,
that
runs almost necessarily into the form of mere
didactic representation.
The teaching
is
made
to hinge too
much on
some speculative
as a
principle,
and assumes a
sort of
outward character,
Christianity
fact.
scheme of knowledge simply
for the understanding.
comes to appear in this way a theory, rather than a living

is
It
especially
worthy of note now, that the preliminary, experimental

smaller) were themselves
con-
Catechisms of Ursinus (larger and
structed according to this general fashion, following in particular the
order of Calvin.
But, strange to say, the Heidelberg Catechism came
out immediately after on another plan altogether.
How the
to
authors
were led to
it,
we
are not informed.
It
would seem
have some
connection with that idea of the Covenant of Grace which entered so

largely, as
we know,
is
into the
thinking of Olevianus, and
is
fore-
shadowed to some extent

children
;
in the spirit of his previous Catechism for

it
but there
evidence enough that
belongs also to the

is
independent judgment of Ursinus.
Altogether the case
one of the
singularities that so stiikingly characterize the authorship of the book.
The method here
followed, as
it
has often been remarked,
is
that
of St. Paul in his Epistle to the
Romans (with
the omission of chap.
9-11); a threefold division, namely, in which

Christianity
we have
the fact of
order,
represented in
its
own
living,
historical
as
it
appears
first
in the fallen condition of
man, then in the work
of
redemption, and finally in
tlie joyful,
tlie fruits
91
of righteousness wMcli spring from
believing apprehension of such great mercy.
The
concep-
tion
sive
it
;
is
easy and simple, but at the same time profound and comprehensee,
and we may readily
what a vast improvement
it
brings with
at once into the
whole organization of
still,
catechetical instruction.
"We have the old material

the form of so
conjunction,
the Decalogue, the Creed, the

;
Lord's Prayer, with the Church and Sacraments
but
it is
no longer in
scheme of
many
separate parts, put together in merely outward

at
or
subordinated
best
to
speculative
divinity
they are worked up into the general subject to which they
belong, according to
what may be
called the
law of
first
its
own inward
movement and
progress.
Thus, although the

sin,
part of the Cate-
chism has to do with the knowledge of

the knowledge of law,
which comes only through
we
are not referred at once for this purpose, as
in Luther's Catechism, to a formal explication of the
Ten Commandfirst
ments.
far as
"
The Decalogue,"
says Ursinus, "
belongs to the
part so
it is
a mirror of our sin and misery, but also to the third part as
being the rule of our
new
obedience and Christian

it
life."
With good
by our
judgment, accordingly, the consideration of

this ethical sphere
;
in detail is reserved for
while simply the
sum
its
of the law, as given
Saviour Himself,
is
employed to bring
on the
fact of
scattered rays to a burning
focus, in the first part,
our
common human
(qu. 4).
;
depravity,
considered in
part, then,
its spiritual
principle
and root
In the second
we have
the Creed and the Sacraments
and along with the

There
these
Ten Commandments,
is
in the third part, also the Lord's Prayer.

first
a beautiful order in this way, from
to last, in
which
place,
all
catechetical elements
seem to find their appropriate
and by
means of which they enter naturally and

of the
easily into the constitution
work
as a whole.
"
92
Then, as
we have
said, tlie structure of tlie
work
is
not theoretical,
but prevailingly
practical.
It is
not a system of knowledge merely

religion are set forth in
;
for tke understanding, in
which the truths of
the character of abstract thought and general theological doctrine

is
it
a representation rather of the great facts of religion in their
own
living
and concrete form, so ordered as to address
itself continually to
the believing contemplation of the heart and soul.
The Catechism of Geneva abounds with

chism
fine devotional sentiments,
which we find frequently turned to account in the Heidelberg Cate;
but somehow they seem to be farther away from

first case,
us,
and more
to be in
a matter of cold reflection, in the

the second.
than they are
felt
Compare the two

"
formularies, for example, on the topic
of Divine Providence.
Why
dost thou call
God
Creator only,"
it is
when to maintain and preserve creatures in their condition is somethins; much better than to have made them at first ? Answer " It is not meant by tliis word only, that God so created His
asked with Calvin,
"
:
works once
as to
have no care of them afterward.

it
But
it
must be so
once, is
understood rather, that the world, as
was made by Him

and
all
by
it
Him now
also preserved
so that the earth,
other things, stand
not otherwise than as they are upheld through His power, and as
were by His hand.

it
Moreover, since
He
is
has
all
things under His hand,
follows from thence also that
He
He
the supreme ruler and lord of

it is
all.
Therefore from His being creator of heaven and earth,

it is
proper to understand, that
alone
and power, governs the whole course

author both of rain and
of fair weather
;
who with wisdom, goodness, and order of nature who is the

;
drought, of hail
and other tempests, and also
who by His benignity makes the earth fruitful, and again renders it barren by withdrawing His hand from whom proceed both health and sickness under whose command finally are all things.
;
and whose
will they obey."
93
questions, on the
Tlien follow
two other
subjection of
bad men and
devils to this universal government,
and
the advantage of our knowing that they are thus under God's almighty
control.
It is all beautiful
and
gi-and
but who can help
feeling, at
the same time, with
how much more beauty and
grandeur the same
thoughts are represented to
us, in the inimitable, poetical simplicity
and pathos of the 2Tth and 28th questions of the Heidelberg Catechism?
We give
them here
in full.
?
Qu. 27
:
"What
dost thou
mean
by
still
the Providence of
God
"
Answer
"
where present power of God, whereby,

upholds heaven and earth, with
as
The almighty and everyit were by His hand. He

;
all
creatures
and
so governs
them, that herbs and grass, rain and drought, fruitful and barren years,
meat and drink, health and
sickness, riches
and poverty, yea

Qu. 28
:
all things,
come not by chance, but by His

it
fatherly hand."
created,
"
What
does
still
profit us to
all
know, that God has

?
and by His providence
upholds
things
"
Answer
;
"
That we may
be patient in adversity
thankful in prosperity
in our faithful
and
for
what
is
future,
have good confidence
God and Father

much
as move."
is
that no creature shall separate us from
His love
since all creatures are so in
His hand, that without His will
they cannot so
Calvin's Catechism
theological throughout, a theory of religion
based on the doctrine of
God and His

is
relations generally to the world.

:
So much
of
is signified
life
?
in its very first question
"
What
:
is
the chief end
human
"
This
made
?
to be such a
knowledge of God as
"
leads to His proper glorification.

rightly glorified or honored
"
Then
it
follows
How
is
He
to be
To which we have
the answer, resolv-
ing the subject theoretically and didactically into four main parts:
"
By
our reposing in
devote our whole
Him our whole trust by our endeavoring to life to Him in obeying His will by our calling
; ;
"
î
upon Him
all
as often as
we
are in
finally,
any need, seeking safety in
Him
and
desirable
good
and
by acknowledging Him, both with

all
heart and mouth, to be the sole author of

fold scheme then
is
good things."
This four-
made
to lead
it
and rule the
entire subsequent course
of instruction, imparting to
lastic
necessarily something of its
own
scho-
complexion.
its
exercise
Even the Apostles' Creed, in this way, fails to proper power over the form and manner of religious
determines indeed the order of the
too
first
thought.
sense of
to
/
It
part
but the
its historical significance is
much
lost in its subordination
mere
reflection. theoloo-ical o
all is different.
In the Heidelberg Catechism

lative
It offers us
no specu-
scheme of theology, but throws

call
itself at
once into the bosom of

its historical
what we may
It is
the actual
work
of redemption in
form.
it
anthropological, beginning with the constitution of man, as
finds
him
in his present fallen state
and then again
it is soteriological,
following out the great facts of the
new
creation in Christ Jesus, as

Its
we have them
question,
exhibited to our contemplation in the Creed.

is
character in this respect
strikingly represented
at once the principle
in
its
opening
which reveals to us
and comprehensive
sum of the entire work. " What is thy only comfort in life and in death ? Answer " That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with
:
His precious blood has

from
vrill
fully satisfied for all

;
my
sins,
and redeemed
me
all
the power of the Devil
and
so preserves
fall
me
that without the
of
my
Father in heaven, not a hair can
from
my
head
yea,
that
all
things must
work together
also assures
for
my
salvation.
life,
Wherefore,
by
His Holy Spirit
He
me
of eternal
and makes me
heartily willing and ready henceforth to live unto Him."

in the
No
this,
question
whole Catechism has been more admired than
and none
surely
is
95
more worthy of admiration.

that
"Where shall
we
find, in
the
full
same compass, a more beautifully graphic, or a more impressively
and pregnant, representation of
all
is
comprehended
?
for us in the
grace of our Lord and Savioui' Jesus Christ
For thousands and tens

it
of thousands, during the past three hundred years,
has been as a
their pole star
whole system of theology in the best sense of the term,

over the sea of
of death.
life,
and the sheet anchor of their hope amid the waves

it
But what we quote
for
now,
is
simply to show the mind
that actuates and rules the Catechism throughout.
We
have here
its
at
once
tion
;
its
fundamental conception, and the reigning law of
construc-
the key note,
we may
say,
which governs
its
universal sense, and
whose grandly solemn

through
all its
tones continue to
make themselves heard
utterances from beginning to end.
EELATIOK TO THE APOSTLES' CREED.

It belongs to the practical, historical character of the Catechism,
as
now
described, that
it
falls in
readily with
what may be
called the
natural
largely
movement of the
Apostles' Creed, and allows itself to be ruled

spirit.
is
by
its
proper confessional
This primitive symbol, as

truths
we know,
style
not a summary of doctrinal

understanding, but an
proposed in
didactic
for the
exhibition rather of the living process of Christianity itself for the

intuitional vision of faith
;
a panoramic representation,
we may
say,
of the grand facts of redemption,

spectator, gazing
itself to
made
to pass before the eye of the
upon them from within the sphere of the new creation which they belong. The principle of Christianity here, that
its
from which
revelation of
whole being in the world
starts
and proceeds,
;
is
the
God
in Christ, the mystery of the Incarnation
which,
96
it
where
has come to be apprehended with true
faith, in
the spirit of
St. Peter's
memorable
is
confession,
Thou
art the hrist^ the
Son of
the
Living God^
consequence,
found to involve, with inward, necessary, historical

the other articles of the symbol, out to the resurrection
life
all
of the
exert
body and the
everlasting.
Where
the Creed
is
allowed to
of
all
its
natural and proper influence, as the original
norm
right
life
Christian thinking,
we
shall
have always a theology and a church

will be found to prevail
materially different from
what
where
this is
not the case.
By
holding the mind to the true Christological and
historical point of observation, it serves to
keep
it
from the eiTor of a
merely speculative or metaphysical construction of Christian doctrine.
A theology
spirit
which flows in the order of the Creed, and breathes the
of the Creed, becomes in this
way
concrete,
and not simply

historical,
abstract; organic,
and not simply

;
logical
and systematic;
and not simply dogmatic
and with
all this
churchly also and sacra-
mental, and not simply didactic and preceptive.

It follows then, that
where the system of religious thought has

no proper
already fallen
away
seriously from this order, there will be
sense for the symbolical authority of the Creed,

it
and no power to use

all,
in a free
and natural way.
It
could not be incorporated at

;
for
example, into the Westminster Catechism
which, with
all its merits,
moves from
suffers also
first
to last in a wholly different order of thought.
It
a certain measure of constraint, as
we have
seen, in the
admu'able Catechism of Geneva.

the case
is
But with the Heidelberg Catechism
altogether different.
We
will not say, that even this
is
fully answerable in all respects to the genius of the Creed, or that the
Creed finds in
it
everywhere
see,
its
natural sense and right exposition.

is
We
can easily enough
that a theological interest

its
allowed at
times to bend the symbol from
true course
as in the arbitrary
gloss,
97
tlie
for
example, on
tlie
descent to hades, adopted in

witli all this, there is a real
44tli
corre-
question from Calvin.
But
inward
spondence between the Catechism and the Creed, which in the circumstances is truly remarkable.
The Creed
is
here not simply as an

the purposes of religious
outward
text,
made
to
accommodate
itself to
instruction in one part of the Catechism;
but as the central basis

parts
rather of the whole work, in which all

find their true construction
pass, the
is
its
come together and

it
and
sense.
However
may have come
to
it
fundamental idea of the Catechism, the scheme on which
projected, leads over of itself to the " articles of our

faith," as
catholic, un-
doubted Christian
they are presented to us in the Creed
the exposition of which then follows, in the second part, as a simple

history of the great
ease
work of redemption, carrying forward with natural the general theme proposed in the first question. The spirit of
its
the Creed, in this way, seems to enter into the whole constitution of the work, influencing
course of thought, and giving form and
complexion to
its
conceptions, even
or distinctly premeditated in
beyond what was designed always the mind of its authors. For it is not
too
much
to say, that in the composition of the Catechism

reflection.
we have
It carries
something more than mere outward thought and

in
it,
unquestionably, to some extent, the genial inspiration of a true

;
work of art in which the mind by what we may call the mind
Only
in such
of the artist
is
seized
and borne away

it
of his subject, so as to become for

its
the more or less passive organ simply of
own
self-production.
view can we account
for
much, that must otherwise ever
appear strange and perplexing in the authorship of the book.
13
98
ONLY FOE THE SPHERE OF GRACE.

It is a distinguisliing feature of tlie
its
Heidelberg CatecMsm, showing

its
general affinity with the spirit of the Creed, that
teachings
throughout are more confessional than didactic, uttered everywhere
from the stand-point of faith and personal experience, rather than from
that of mere knowledge
and outward
consideration.
How
Answer
cause
:
different in this respect is
the style of instruction that meets
us in the Catechism of Geneva.

" "
"What
is
the chief end of life?"
That men may know God, by
whom
?
they have been

"
created."
What
;
reason have you for saying this

us,
Answer
" Be-
He
has created
and placed us in
this world, that

life,
He
might
its
is
be
glorified in us
and
it is
just certainly, that our
which has
"
beginning from Him, should be referred to His glory."

the highest good of
But what
"
man
"
Answer
" "
This same thing."
Why
do
you hold
it
this to
be the highest good

is
Answer
All
is
"
Because without
sort of brutes."
our condition
so
more unhappy than that of any
And
on to the end of the chapter.
general and theoretic

it
question and answer are alike external to their object, stand as
were
on the outside of
it
altogether,
and look toward
it
only through the
medium
chief
of dry, frigid reflection.

"
So with the more modern Westminster Catechism.

end of man
?
What
is
the
"
^general again,
and philosophically
is
theological, as
before.
for ever."
Answer
"
?
"
Man's chief end
to glorify God,
and to enjoy
Him
and enjoy
What rule hath God given, to direct us how we may glorify Him " Answer " The word of God, which is contained in
:
the Scriptui'es
of the Old and

glorify
New Testaments, is
*'
the only rule to direct the Scriptures
us
how we may
and enjoy Him."
What do
principally teach
?
99
"
Answer
"
The
Scriptures principally teach,
what
man
man."
is
to believe concerning God,
and what duty God requires of
Doctrine for the understanding simply, matter of theoretic

first
contemplation at best, from
to last.
An
admirable compend of
its
metaphysical divinity, after

all
its
own
order and in
own kind
but
impersonal and
felt
ideal, a description of Christianity in
the abstract,
more than the

present
fact.
appropriation of
it
in
any way
as a living
and
Contrast with this now, the tone and manner, in which the voice
of religion
is
made
to address us fi'om the Heidelberg Catechism
and
who
can help feeling, that
we
are introduced
by
it
into another
spiritual element altogether.
Question and answer move here from
the very
involve
start, in all
the actual
bosom of the new
life
of grace
itself,
and
along the practical acknowledgment of the great facts of
the Christian salvation, in the form of experimental, personal faith.
The
stand-point of the whole Catechism, in this respect,

its first
is
significantly
proclaimed in
question, the echo of

"
whose
silvery music
we
life
seem to hear in
all
that follows.
:
What
?
is
thy only comfort in

:
and
in death
"
end of man ?
this
What is God Nor yet What Nor even What is the comfort of a true
Not
: :
is
the chief
Christian in
world
But with an application brought home

In
at once to the
learner's
of
own case What is Adam, planted in Christ
Christianity in thee and for thee,

?
child
full
keeping with which then,

all
we
have the magnificent answer before quoted,

intensely personal terms,
couched in the same

spirit of faith.
and breathing the same
It is
nothing
less
than a
full
appropriation of the grace of the Gospel,

St.
answerable for example to the import of those great words of
Paul
"Who
hath delivered us from the power of darkness, and hath
translated us into the
kingdom of His dear Son
in
whom we
have
100
sins."
redemption througli His blood, even the forgiveness of
am not
Saviour
sins,
my own, tlie
Jesus Christ
catechumen
;
is
made
to say, I belong to
;
my faithful
all
;
and delivered
He me
has died for
me
has fully satisfied for
my
from
all
the power of the Devil
He
preserves
me
of
with His almighty power, and by His Holy Spirit assures

eternal
life.
me
So throughout the Catechism.
All
is
so constructed as
to hold continually, not only in the element of personal experience, but

in the element of such experience
advanced to the consciousness and
sense of a true personal interest in the salvation of Jesus Chiist.
Thus true
in
faith is described to
be (qu. 21), "not only a certain
knowledge whereby
His word; but
I hold for truth all that
God
has revealed to us
also a hearty trust,
which the Holy Ghost works in
me by
of
the Gospel, that not only to others, but to

everlasting righteousness,
me
also, forgiveness
sins,
and salvation are
freely given
by
God, merely of grace, only for the sake of Christ's merits."

topic of God's
So on the
work
of creation under the

is
first article
of the Creed
(qu. 26), the question
not just what

:
we
are to understand
all
by
it
to
which the answer might be
"
His making
things
of
nothing,
by
the
word
of His power, in the space of six days,
and
all
very good."
It looks rather to
what
is
involved in the apprehension of the fact as

:
an exercise of faith
that
by which "we xmderstand (Heb. 11 3) the worlds were framed by the word of God." It is an inquiry
faith
that
into the relation of a believing Christian to this foundation truth of

religion.
"What
dost thou believe
when thou
sayest, I believe in
God
"
the Father, Almighty,
That the eternal
Maker of heaven and earth ? " Answer Father of our Lord Jesus Christ, who of nothing
with
all
made heaven and
earth,
that in
them
is,
who
;
likewise upholds
is
and governs the same by His eternal counsel and providence,

sake of Christ His Son,
for the
my God
and
my
Father
in
whom
I so trust,
as to have no doubt that
for
101
He
will provide
me
witli all things necessary

evils
;
body and
in this vale
it,
soul
and
further, that
whatever
me
do
of tears,
He
will turn to
He sends upon my good for He is able to

being a faithful Father."
being Almighty God, and willing

classical
also,
Another
example truly of the reigning mind, as well as of the
peculiar force and beauty, of the Catechism.
Take again the 32d question, where, after the explanation of the name Christ, or Anointed, in its reference to our Saviour's threefold
office
of Prophet, Priest, and King,

art thou called a Christian
suffice
;
it
is
suggestively asked:
"But
why
"
No
merely general and impersonal
view of the case will
the interrogation goes at onoe to the
interior life of the subject,
and the answer must come again from the

Because by faith I
;
respondent's o^vn soul
"
am
member
of Christ,
confess
and thus a partaker of His anointing

His name
;
in order that I also

sacrifice
may
Him
this
may present myself a living and may with free conscience fight
and
hereafter, in eternity, reign
of thankfulness to
against sin
and the Devil
in
life,
with
Him
over
all creatures."
The
prophetical, priestly,
it
and kingly
functions, all in this
way
not
simply copied but, as
were, actually transfused into the believer,
through his living union as a Christian with the living Christ.
The 52d
question,
on the second coming of our Lord Jesus
Christ,
the 56th, on the "forgiveness of sins," the 57th, on the "resurrection

of the body," the 58th, on the "life everlasting," the 60th, on
tion,
justifica-
might
all
be quoted here, as so many rich examples, in the same
inimitable strain, of the peculiarity
now under
all
consideration
^the
way,
namely, in which the Catechism refers

stand-point of actual personal faith
Christian truths to the

;
and experience
and there
is
a strong temptation to quote them, certainly, in the intrinsic beauty

of the questions themselves.
But we
find
it
necessary to forbear, and
102
them
in
content ourselves at present witli simply making mention of

this general
way.
This very peculiarity of the Catechism, however, on which the
beauty and power of

matter of objection to
use
it
it
it
so largely depend, has

;
been made
at times a
all
as being
supposed to encourage in
who
the thought that they are true Christians,

fact.
when many
of
them
may
not be so in
It is not safe, especially,
we
are told, to put
the language of personal piety, in such strong terms, into the mouths
of children and young people generally
;
they are in danger of being
deluded by
it
into the notion, that they

is
have in their mere outward con-
nection îth the Church all that
required for their salvation, so as to
take no interest in the subject of religion under any more inward view.
The Catechism,
in the
in other words,
is
so constructed,
it
has been imagsecurity,
ined, as to foster spiritual ignorance, presumption,
and carnal
minds of those
for
;
whom
it
should be a discipline rather of

it
conviction and conversion
a purpose which
might serve much more

as to represent
effectually, according to this view, if it
were so framed
the idea of religion in a general theoretic way, holding the
mind
of the
catechumen steadily on the outside of

his personal relations to
it
it,
and leaving the question of
open always
for separate adjudication at the
bar of his
own
conscience.
is
The
objection
plausible,
and
falls
in well especially with
what
may be
it
considered perhaps the reigning tone of religious thought at

;
the present time
but
it
becomes of no
force, as
soon as
we
reflect that
holds against the general faith and practice of the Church in past
ages,
and against the whole teaching of the

it
New
Testament, just as
strongly as
holds against the Heidelberg Catechism.
The Church,
from the beginning, has always considered her children sacred to God,
and
in covenant
with Him, by Holy Baptism
and on the ground of
this relation, lias sought to instil into them,
103
first,
from the
the con-
sciousness
and
sense of their being Christians, as the necessary condi-
tion of their
growing up in the nurture and admonition of the Lord.

also
In this
way
Christianity
all
is
made
to
be a matter of personal
;
appropriation throughout, in
orbit of the Christian
the early Creeds
they move in the

;
life itself,
and not on the outside of it
they are
the language of faith for the faithful only.

in this respect, then,
is
The
spirit of
the Catechism
in full
it
harmony with the
spirit of the Apostles'
Creed, from which indeed
seems to be in large measure derived.

it is
What
all
is
of
still
more account, however,
in full
harmony
also
with
Apostolic teaching, as
we have
it
especially in the
New
Testament
Epistles.
This too proceeds everywhere on the assumption, that those

it is
to
whom
addressed belong already to Christ and not to the world.
It is Christian instruction for
such as are considered to be within the
bosom
of Christianity
not a scheme of doctrines and duties offered
for the consideration of those
who
are
still
on the outside of
it,
and
only
personally strangers to
its grace.
This
is
so palpable, that
it is
wonderful
how
it
should be so frequently forgotten or overlooked.
These Epistles, as
those
we
all
know, address themselves to the

be
" elect," to
who were
" called to
saints," to the " faithful in Christ Jesus,"

titles
and go on the hypothesis throughout that these

which
laid the foundation for all that they
were not
idle,
nominal distinctions only, but designations rather of a real

grace,
state of
were expected to be
seems, that the
or to do as followers of Christ.
No
fear
was
felt, it
acknowledgment of such a general
state of grace, in the case of those
who belonged
tion
;
to the Church,
it
might lead to indifference or presump-
on the contrary,
life.
is
made
are
the main argument and motive

price " (1 Cor. 6
:
always for a holy
"
Ye
bought with a
20,
in the very spirit of the 1st question of the Catechism),
" therefore
104
glorify
tlie
God
in
your body and in your
spirit,
whicli are God's."
Let
fact of
your
election, witli its glorious opportunities, privileges,

all
and powers, engage you to

calling
diligence (2 Pet. 1
sucli
10) in making
:
"
your
and
election sure."
Having
Such
promises (2 Cor. Y
1), " let
us cleanse ourselves from

lioliness in the fear of
all filthiness
of
tlie flesli
and
spirit,
perfecting
God."
is
the tenor everywhere of these
New
Testament instructions and exhortations.

;
All relations, for those

all duties,
addressed, are held to be Christian relations
growing out
of them, find their ultimate sense and force only in Christ.

principle of the
He
by
is
the
new
ethical creation, into
which husbands and vdves,

their
parents and children, masters and servants, have here come
common
Christian character and profession.
All depends on their
having power to
know and honor

Children,
the fact of their
own heavenly
distinction in this view, so as to "
walk worthy of the vocation wheresee, as
with they are
called."
we
well as others, have place
in this glorious citizenship of the saints,
however we may suppose

be known,
them
and
to
have come into
it
and being
there, they are to
also to
know
themselves, as being " in Christ " no less than their
believing parents, and not simply as being candidates for the Christian
profession at
some future time.
They come
and
in,
with other
classes, for
their full proportion of Apostolic counsel
care, subject to
no dismal
exclusion whatever from the
membership of
" in
Christ's Church.
They
are
exhorted to obey their parents

20)
;
the Lord " (Eph.
6:1;
Col. 3
which
implies, of course, that

citizens
they are
saints,
" not
strangers
and
foreigners,
but fellow
it is
with the
and of the household of

Col. 3
:
faith;"
treat
and
charged upon fathers (Eph. 6:4;
21) to
them
not
as children of the Devil
but
as children of God,
by
reverencing their tender personality, and bringing them
up "in the
nurture and admonition of the Lord."
105
What we mean now by
all this, is
simply to show, that the
New
Testament Epistles have the same religious bearing toward those
whom
they address, which

its
we have
seen to be held
by
the Heidelberg
alike,
Catechism toward
the teaching is "
probationers and pupils.

faith,"
In both cases
from faith to
the utterance of Christianity for

its
the use of such as are supposed to stand within
own
sphere.
This
would seem
to be a sufficient vindication, then, of the peculiar conIt is not a
struction of the Catechism in this respect.
system of
instruction for unbelievers,
and such
as are outside of God's covenant.

it is
;
Like the Lord's Prayer and the Creed,
for those only
who have
full
been initiated into the
life
of the Church
it
and in putting the
confession of Christianity into their lips,
cannot be said certainly to

(1 Cor.
6:
venture more than St. Paul does,

thian Christians collectively
justified, in
:
when he says
11) to the Corin-
"
Ye
are washed, ye are sanctified, ye are

Spirit of our
the
God
"
or to
name of the Lord Jesus, and by the go beyond his strong language to the
:
sorely erring
Galatians (Gal. 3
in Christ Jesus
;
26, 21)
"Ye
of
are all the children of God,

as
by
faith
for as
many
you
have been baptized into Christ,
have put on Christ."

It will not
do to
say, of course, that St. Paul's for his
assumption in this
whole case was both

complimentary or
own mind, and benevolent fiction as when a
in actual fact, a
mere
physician, for example,
tries to inspire his patient
with the confidence of returning health,

disease.
though knowing him to be under the power of a deadly

one knew better than the Apostle himself, that
many
of those
No whom
he addressed as Christians were in a condition of great

unsoundness and defect
;
spiritual
and no one could be more ready to charge
home upon them this mournful fact, in the most sweeping and unreserved terms. But with all this, he never allows himself to question
14
; ;
106
for a
moment
tlie
value of
strange,
tlieii'
Christian estate in itself considered
and what seems

either, or
he
is
never willing to have

minds.
it
questioned
doubted, in their
own
Where
the tact of a modern
revivalist
would be ready
trust, as
at once to discourage every such ulterior

lies,
ground of
forces
it
a refuge of
the different
wisdom
of St. Paul
into view,
itself.
and lays
It is
all stress
upon
it,
for the highest purposes
of religion
with him,
we
repeat,
no
fiction,
but a glorious
It
reality, lying at the

is
foundation of the whole grace of the Gospel.
nothing
less in truth
than that doctrine of the Church, that great

Christianity,
idea of organic, sacramental

universal teaching,
which runs through

all faith
his
and forms with him the basis of
and piety
in every less general view.
In making
its
catechumens to be Christians, the Heidelberg Cate-
chism proceeds undoubtedly on the same general theory of religion

it is
not an ecclesiastical fiction merely that
is
put forward in the case
they are taken to be, not hypothetically only, but really and truly, in
the state of grace and salvation which they are instructed to lay claim
to as their own.
This does not mean, of course, that they are held to

to such a clear, firm sense
have come in
all cases
and assurance of
;
their
good
estate as the
Catechism puts into their

is
lips
but
it
does mean,
it is
it,
that this good estate

privilege
theirs
by heavenly
it,
right,
and that
their
and duty to be assured of

is,
and to lay claim to
in this
way.
The theory
that they are Christians
by being
in the Church,
and thus in actual covenant with God through His Son Jesus Christ and that all they need to make them personally righteous and holy,
is
that they should believe this great
fact,
and accord to
it its
proper
influence over their hearts
and
lives.
Substantially the same view, indeed,

tant Church in the beginning
;
was held by the
entire Protes-
as
it
had been held by the Catholic
Churcli also, tlirougli
all
107
previous ages
and
it
was considered one of the

objective
monstrous innovations of the fanatical Anabaptists, (as well as of the

rationalistic
Socinians,) that they
would hear of no such
sanctification
and
grace.
Both the Lutheran and the Kefornied commu-
nions,
it
deserves to be well considered, stood here on the same ground.
So
far as the
is
matter of covenant relation to
God through union with

in the force
the Church
concerned, the Heidelberg Catechism at least goes quite
as far as the Catechism of Luther.
They
differ, it is true,
they assign to Baptism, the sacrament of introduction into this state

of grace.
With
Luther,
it is itself
the thing
it
represents, God's act of
mercy, setting the subject over at the time from the power of darkness
into the
kingdom of His dear Son.

profit
?
To the
question,
"What
:
doth
" It
Baptism
"
he answers without any sort of hesitation

sins, delivers
works remission of
from death and the Devil, and gives

it,
eternal salvation to all
who
it
believe in
according to the
word and
promise of God."
In the Heidelberg Catechism, the sign and the
thing signified are held as

is
were more apart
but
still
the sacrament
taken to be a seal and
certification of the grace it represents,
an
authenticating act on the part of God, which

present and sure for the baptized person, as
makes
it
to be objectively
it
much
as if
were in the
it
outward sign
efficacy for the
is
itself,
requiring only faith on his part to give
full
purposes of his salvation.
The
force of
it
in this
view
strikingly represented, in
;
what
:
is
said of Infant
infants also to
;
Baptism in the 74th

be baptized
?
question
where
it
is
asked
:
"
Are
"
To
which the answer follows

parents belong to
tion from sin
Yes for since they as well as their the covenant and people of God, and both redempfaith, are
"
and the Holy Ghost, who works

less
through the
;
blood of Christ promised to them no
than to their parents
they
are also by Baptism, as a sign of the covenant, to be ingrafted into the
108
Christian Churcli, and distinguished from the children of unbelievers,

as
was done
in the
Old Testament by Circumcision,

is
in place of
which
of all
in the ISFew
Testament Baptism
if it
appointed."
itself
is
The amount
plainly
is,
that Baptism,
be not
the origin and ground of

is
that gracious relation to
God which
it
denominated the covenant,
nevertheless such a ratification of
under the immediate hand of God
Himself, that all
who
are baptized
must be held to be within the range

assured to them,
fact,
of the covenant, and to have
its benefits
if
only they
can be brought to believe and improve the

real
in the
most actual and
way.
But
this is at once nothing less
than that idea of baptismal
grace, potential Christianity, sanctification to the service of
God by
being in the Church, of which
we
are
now
speaking
and which, as
everywhere to
we
say, underlies and conditions the teaching of the Heidelberg

It addresses itself
Catechism from beginning to end.

those
who
it is
are considered to be really within the covenant of grace
and
right
it
addresses
them
therefore as Christians,
whose duty
as well as
to respond to the claims of this gracious condition,
and to
faith.
make
its
benefits their
own through
the joyful appropriation of
EDUCATIONAL
In
all this
EELIGIOIS'.
we have
the proper conception of educational religion,

catechetical system of the
which entered so largely into the whole

sixteenth
centuiy, but for which, unfortunately, with
much
of our
modern
Christianity, the
power of appreciation seems
to have passed
away
the
altogether.
Education, of course, supposes always the existence

it is
and presence potentially of that which
expected to bring out in
way
of actual development and growth.

;
As
a stone cannot be
cultivated into a plant
and
as
no training again can cause a plant to
become an animal
;
109
not possible, bylife
so in the spiritual
sort, to
world
also
it is
mere nurture of any

principles
tion.
carry tbe evolution of
beyond
tlie
and germs
wliicL. are
already imbedded in
its
own
constituIt can
This applies emphatically to the

pass, in the
never be brought to
powers and
possibilities of
our
is
new way of simple common human
creation in Christ.
derivation from the

natui*e, in its fallen
Adamic
assured
sphere,
state.
is flesh
That which
;
born of the
flesh
we
are
solemnly
its
it
it
remains as such hopelessly bound to

it.
own
were
and can in no way be brought to transcend
If
pretended then to take such as by their natural bu'th are in this state
only,
and to
train
them
into Christianity
by mere
teaching and
disci-
pline, as
they might be trained for example into the knowledge of

art or science, the pretension
some worldly
would well deserve
to be
rejected as both false
and
vain.
The
idea of educational religion in
such form, would be neither more nor less than Pelagianism without
disguise
tion on
;
and
if
there were no
room
to conceive of
any other founda-
which to build, in the case of
children, than such as is exhibited

it
to us in their original condition,
we
can easily enough see that
must
as
involve a contradiction to think or to speak of building

Christians in any such way.
them up
Then the modern Puritanic

childiên,
or Baptistic
sentiment after aU would be right, and the old Catholic sentiment

wi'ong
;
we must
look upon our
and teach them to look upon
themselves, as without lot or portion in God's family
"
the children
of wrath even
as others "
until such time as they
might come, in their
isolated, separate capacity, to a true
awakening and conversion by the

For such
Spirit of
God, on the outside of the Church altogether.
thinking, as a matter of course, the old catechetical system, the old
sacramental system, the old chm'ch system in general, can never appear
reliable
and
satisfactory
for the simple reason that
it
has no faith
;;
110
tliat wliicli
whatever in
lay at
tlie
foundation of
all this
old Chris-
tianity, a gracious condition, namely, supposed to
be already at hand
but
in the case of all
who belonged
rightfully to the Church, in virtue of

flesh only,
Spirit.
which they were considered to be no longer nature or

to
have part also in the supernatural economy of the
The
capacity for Christianity which Pelagius heretically pretended to find

in the birth of nature, St,
grace,
Augustine referred to a higher birth of

he believed, by the sacrament of Baptism
which was
effected, as
and in one form or another, the same view substantially has always
been held, wherever the idea of educational religion has been found to
carry with it any sort of practical force.
Only
in such view, indeed, can
we understand what
it is
educational
religion means, or
have any right sense of what
to bring
up our
children in the nurture
and admonition of the Lord.

Christ,
In some
to
must be assured that they belong to

are to encourage in
and not
way we Satan, if we
which the
There must
them
at all the Christian consciousness,

start.
conception of such culture implies from the very
be a basis here on which to build

wilful imagination, but in grace
;
not in nature merely, or our own

we need
to
of whose presence, then,
have some outwardly objective evidence and pledge.

will
In that
case, it
be possible
for us to look
upon our children
as Christians
from
the beginning, and so to
make them
the subjects of a positively
Christian culture throughout, according to the injunction of St. Paul,

for
which otherwise there would be no room whatever.
Then
reli-
gious education for the young will not be negative merely, an outward
discipline intended to prepare the
way
for Christ at
some future time,

life
;
or a moral training for the purposes only of the present

it
nor will
stand simply in lessons and rules presented to the understanding

it
but
will
aim
rather, as all true education does, to reach its subjects

througli
tlie
HI
it
power of
tlie life wliicli is
supposed to belong to tliem in

will be organic,
common with
their teachers.
In other words,
reproductive, the continuous ongoing,

spirit of life in Christ Jesus."
we may
say, of the "
law of the
For any such process the idea of the

with this only can
Church which
is
indispensable
for
we have
the superna-
tural element
it
in
distinction
felt
from the element of mere nature
in
may be
possible at all for the
work of the
Spirit to
proceed in such manner.

is
To be brought up and educated

life
in the
Lord
so
to be
first
planted in the
this,
of the Church
it
and then to be
comprehended in
and so nurtured by
formed into
it
from the beginning, in

salvation, that the soul
the trustful use of

shall
all its
it
means of grace and
have the sense of
itself as
part of
its
own
con-
sciousness,
and grow up in
;
always as the natural home and habit
of
its
thoughts
just as in the order of nature, the life of a family, or

is
the constitutional spirit of a whole people,
found to pass onward
from one generation to another in the same organic way.

This does not imply, by any means, that such covenant relationship to
God
involves of itself a natui-al, spontaneous growing

life,
up
into
the matui-ity of the Christian
without obstacle or
let,
and with no
farther care, from the beginning.
There must be, of course, the proper
conditions
of outward
Christian training
the
vivifying action of
spiritual light,
and
air,
and
heat, in the family
and
in the
Church
on the
most
and the proper inward disposition of obedience and

part of the subject, (come whence or
result as that
;
faith also
how
it
may), to secure any such
and
as these terms of success are in general only
imperfectly at hand in the actual state and character of the Christian
world,
it
need be no matter of surprise that the grace of God, in the
form of which
very
we
are
now
speaking, should seem to be bestowed

;
upon
case,
many
altogether in vain
or that where this
may
not be the
112
it
its
should be found reacHng
object at last only in the

life
way
of more
all
or less violent reaction and conversion from a

this,
of
sin.
But with
"
the reality of the grace
itself,
in
its
own-
positive, objective
character,
must not be questioned or undervalued.

?
For what
if
some did not believe
"
St.
Paul exclaims (Rom. 3
3, 4),
referring
to this very subject in its relation to the
Jews
" shall their unbelief

:
make the faith (or fidelity) of God without effect ? God forbid yea, let God be true, and every man a liar." That is, in the Christian economy If ten thousand baptized members of the Church despise
:
their birthright in God's family, like Esau, shall their unbelief nullify
the reality of God's grace
made
sure to
them
in the holy sacrament of
Baptism?
Nay
let
rather; though all prove false to the covenant of
salvation thus signed
and sealed
in their favor
by
the hand of the
Almighty,
us not dare to turn into fiction the sign manual of the
Almighty Himself.
Baptismal grace
is
no
fiction
gift,
it
is
the real
possibility of salvation, conferred,
by
divine
upon
all
whom
;
Christ thus blesses and brings into full union with His Church
for all the
and
purposes of educational religion, nothing
is
more
neces-
sary than that both Christian parents themselves, and their baptized
children, should
this truth.
be thoroughly imbued with the believing sense of

say, is constructed
It
The Heidelberg Catechism now, we
on this
theory or scheme of Christianity altogether.
assumes that the
baptized children of the Church are sealed and set over to the service
of
God by
the sanctifying or separating act of their Baptism
itself,
that
they belong to the congregation and people of Christ, that they have
part in the covenant of grace, that they are of the household of faith
and
it
aims accordingly everywhere, to
stir
up
their jninds
to a
knowing and believing apprehension of
this great grace, that they
113
In this
said,
*
may be engaged by
respect,
it
to die unto sin
and
live
unto holiness.
however,
it
was only
in keeping, as
we have abeady
with the general thinking and practice of the Church in the age of
the Reformation
;
and
it
is
not
difficult to see,
that the entire cate-
chetical system, in particular of the sixteenth century,

interest,
owed
its
whole
and
vigor,
and
success, to the
same theory of Christianity and

;
no
other.
It is
not intelligible on any other ground
and with the

hold upon the
giving way, accordingly, of the old belief in baptismal grace, and

educational religion,
practice of our
we
find that
it
has in fact lost
its
modern Churches
in large
measure altogether,
MODERN
BAPTISTIO
THEOEY AND PEACTICE.
For that such a general

on
this subject
falling
away from the
old church belief
has actually taken place with a large part of our

Christianity,
is
modern Protestant
especially,
a fact too plain,

history.
we
think, to be
disputed by any intelligent student of
In this country
it
we meet with
the
painful
evidences of
in
every
direction.
We
have whole denominations among
us,
large
and powerful,
which may be said to have started into existence on the very principle
of undervaluing all organic and educational piety, and which glory in
being a sort of practical protest, in this way, against the sacramental
and churchly views of other times.
sacramental religion
;
is
for
them a
religion
of forms only, and nothing more
and educational
piety they take to be a mere soporific delusion for the most part, that
rather hinders than helps the great
work of coming to Christ. As for themselves, they have found out what they conceive to be a far more excellent way. For what have been supposed to be the objective
15

114
factors of the
new
creation in Christ Jesus, they

side of the process
;
throw themselves
upon the purely subjective
making the work of
Christianity to be an inward transaction wholly between each indi-
vidual singly considered and his Maker, on the outside of the Church
altogether; in which,
by
dint of certain spiritual experiences, he

life,
is
held to pass from death unto
and
so to
be qualified
for the
communion of the Church below,

with the true Israel of
as having his citizenship already
God on
high.
We
its
are all familiar with the
way in which
for the
carries
this theory tends to discourage

is
and bring into
discredit
everything that
not found to agree with
own
For
chosen machinery
all
accomplishment of religious ends.
especially that
with
" still,
it
here the character of the gentle and the continuous

it
God's
small voice," as
causes itself to be
it
felt in
the daily light,
and
It
air,
and dew of heaven
must have the
has no Holy Ghost or what

its eyes.
sympathy nor understanding.

it
takes to be the
fire,
Holy Ghost
is
in the form of whirlwind, tempest, and

His presence
at
all.
or
it
will not believe in
The common beauty

Baptism
It
is
of the sanctuary, thus,
without comeliness in
for it
full
of less solemn significance
than the anxious bench.
and proper sense
owns no household religion, in any Catechisms, and the entire appaof the term.
it
ratus of catechetical instruction as

to
it
once prevailed, have come to seem

past.
no more than the useless lumber simply of the long-buried

have whole
sects,
We
we
say, a
church membership amounting

ecclesi-
altogether to millions in our

astical life is
American Christendom, whose
openly based on this unchurchly foundation alone.
But
the change of which
we
are speaking goes far beyond these bounds,
and
still
is
but too apparent everywhere in those denominations also which
profess to
make account
of their historical descent from the age of
the Keformation.
Neither the Lutheran Church, nor any part of the
Reformed Church
nothing
in this country, Dutch, Scotch, or
115
German, (to say
now
of the Episcopal Church, or of the Congregationalism of
New
England), can be said to stand here firmly on the ground which

their religious ancestry in the beginning.
was occupied by
There
is
not the same faith
among them which

membership of
there
was of old
and
in sacramental
grace, in the church
children,
in the possibility of
bringing them up as Christians in the nurture of the Lord, from their

earliest years.
The
Baptistic principle, as
it
may be
called,
has entered
widely into theu* theology and church
life,
bringing them to
make
;
large concessions practically to the unchui'chly spirit around

that they find
sions,
it
them
so
hard to bear up against
its
assumptions and
j^reten-
and are more and more in danger always of being swept away
from their ancient moorings altogether, and driven forth into the
spiritualistic fanaticism
by
is
it
open sea of
and unbelief
This unquestionably
the great reason,
why
in certain quarters, within these communions,

;
such small stress has come to be laid on Infant Baptism

account
is
why
so little
made
of church schools
and
why
faith
the systematic catechiza-
tion of the young, as a door of introduction to the Lord's table, has

fallen into
such general neglect.
The
which once lay

till
at the
foundation of these things has been secretly undermined,

is
there
no power at
Let
it
last of dealing
with them in any truly earnest way.

is
be well understood and considered, then, that there
necessary connection between the catechetical practice of former times,
and the general theory of Christianity in the bosom of which

flourished
to
it it
and had power

force, in
and that
it is
vain to dream of restoring
honor or
any other connection.
Where
the old idea of
educational religion, based on the sense of covenant relation to
God
and baptismal
grace, has
come to be regarded with
distrust
where
the use of confirmation, or some equivalent
mode
of bringing the
young
116
into full
communion with the Church, has fallen into nes-lect or disand the only safe way of making Christians is supposed to be
there,
esteem,
that of experimental, subjective excitement and stimulation, on the

outside of these church ajDpliances altogether
;
most assuredly,
the old idea of catechetical instruction also will be found to have lost
its
meaning, and there vnll be no longer any power to use a church

all in
Catechism at
the manner of the sixteenth century. of such teaching,

it
If there
be
any semblance
left at all
will be only in the milk-
and-water style of such Bible lessons as are made to serve their ephemeral
purpose in Sunday schools, following no fixed
rule,
and leaving
behind them no solid indoctrination whatever.
It is not possible for
an altogether unchurchly Christianity to be a truly catechetical

anity,
Christi-
whether
this unchurchliness
show
itself in
the pietistic or in the
openly rationalistic form.

their Catechisms
;
Socinianism and Anabaptism had indeed

life
but they never entered into the religious
of the
bodies to which they belonged.
Arminianism in Holland could never

;
stomach the church use of the Heidelberg Catechism

the Bible,
times,
it
was
in
all for
unbound by any formulary
of this sort.
So
modern
we
cannot conceive of any vigorous system of catechetical
instruction
in the fashion, for example,
which we
find reported to
at the
have been common throughout the whole Reformed Church
Synod of Dort
ans,
as being
upheld and prosecuted
now among
Unitari-
Quakers, Baptists, Methodists, or any of the openly unchurchly
sects that
go to make up the mass of our American Christianity.

being, in a wholly diJferent order of
say, constitutionally
religion.
They move, and have their They are, we may

;
uncatechetical as
well as unchurchly
and must
belie their
think of asserting or pei"petuating their
own existence, should they life now in any such chui'chly
way.
HISTORICAL INTRODUCTION,
117
PRESENT ALTERNATIVE.
It is
thus a very great and solemn question, whicli

in
is
brought home
to the
German Reformed Church
America
at this time, in connection

It
with the Tercentenary Jubilee of the Heidelberq Catechism.

is
not simply whether

it
we
shall continue, or not, to
honor the Cate;
chism, as
has been honored by the Church before us in other lands
but
this rather,
whether we are prepared, or

it
not, to
abide
by
the
theory and scheme of Christianity to which

ning,
belonged in the beginit
and without which

have seen
all
honor shown toward
can deserve to be
considered no better than an empty farce.
We
way
it
for
what purpose
and of what
it
was
originally framed, in
what
all
was used of
old,
ecclesiastical
system
it
formed
along an integral part.
It stands before
us as a witness for what was
the church faith and church practice of the whole Evangelical Protestant world in the beginning, both Lutheran and Reformed.
The
faith
and the
practice
went hand
in
hand together
so that neither can
be
rightly understood now, or earnestly honored, in separation from the

other.
In this age of Catechisms,
it
was part of the general Christian

whose
continual
intervention,
creed to believe in the Church, as being in an important sense the
Mother of
all
Christians
without
iv, ch. 1,
according to Calvin (Inst,

eration or
4) there can be no true regenlife,
growth unto everlasting

is
as
"beyond her bosom
also
neither remission of sins
to be
hoped
for,
nor any salvation."
Along
and
with this went the idea of ministerial powers and forces in the Church,
which were held
to
be superior to the order of mere nature

there, as
gifts
workings of the Spirit
they were to be found nowhere
else
sacramental mysteries, which were not only signs of the heavenly and
invisible,
but certifying
seals also of its objective presence
outward
118
covenant
riglits
and privileges
;
baptismal grace, and
tlie sanctification
of children to the service of

laid
God
in this way, as truly as if Christ

for such purpose.
it
had
His hands upon them, and blessed them

say,
This,
we
was the reigning

itself
belief;
and because
was
so,
the age
addressed
vigorously everywhere, as
we have
seen, to the
work
of educational religion, aiming to build in such style on the foundation
which was supposed to be

Church.
at
hand
in the established order of the
Hence the
full
and universal subordination of the school to

significance of the Catechism, as
the sanctuary.
Hence the
an organ
of Christian instruction.
ramifications of discipline,
tinually, as the
Hence the
catechetical system, in all its
whether private or public, kept up conaltar
grand support of both
and
pulpit,
from one end
of the year to the other.
We
are surrounded now, as Ave have just seen, with a wholly
different practice,
which
is
the fruit and evidence also of a wholly

is,
different faith.
What
that faith
or rather
It is
what
it is
not, has
been
in
mentioned already in general terms.

that side of Christianity, which
is
the absence of
all belief
represented to us in the idea of the
Church, as being in any

children of men.
way
the organ and
medium
of grace for the
In this respect, our modern sects generally are of

evangelical,
one mind.
Calling themselves
and professing to be
wholly governed by the Bible, they yet shut their eyes systematically
to the plain sense of half the
New
Testament, and turn into a nullity
every part of
it
that
owns the
fact of sacramental grace, or
makes
it
account of outward covenant interest in Christ.

that there
is
They
will have
no such covenant, other than that into which the world
by the death of Christ, and by the free offer of salvation now in His name. They are all of them thus constitutionally Baptistic having no power to see in the church membership of infants
at large is brought,
;
119
and young children anything more than an empty form, and never
daring to
make any
plain,
;
practical earnest
with the thought of their
sanctifiit
cation to God.
is
Such has come
to
be the reigning habit of thought,
but too
with our American Christianity in general at the
present time
leading everywhere, with inward logical necessity, to

just seen to be its proper counterpart in ecclesiastical
what we have
life
and
practice.
Between these two

Church
choice.
is
different systems, then, the
required
now
deliberately
and
intelligently to
German Reformed make her

and
still
it
The Heidelberg Catechism belongs

all to
to one of them,
does
not belong at
the other.
it
If
it is
to be maintained
free
it
in true
honor, as a symbolical book,
must be with the
acknowledgment
in the
of the old church views and
ways with which

spirit
was joined
beginning.
at the
it
It
cannot be dissociated from these, without being shorn

its
same time of
proper
and
life.
No
attempt to ingraft
into a constitutionally different church system can ever be successful.

its
Taken out of
strange
flourish,
soil,
own
original surroundings, like an exotic plant in

die.
it
can only languish and

force,
It cannot
be made to
with any true confessional
where there has come to be a

can never be incorporated
lost the
want
of faith in the old idea of Christian nurture, founded on covenant
sanctification
and baptismal
grace.
It
effectually
with any scheme of religious thinking, which has

is
power of understanding what

this all sense of the true
meant by Confirmation, and along with

in relation to her
be, indeed, in such circumstances,
motherhood of the Church
baptized children.
There
may
an
for
affectation of zeal for the venerable symbol, ostentatiously

effect.
assumed
There
may be
to
a readiness, at such a time as this especially, to
join in glorifying its merits,
and
in garnishing the sepulchres of the

its bh'th.
righteous
men
whom
it
owes
But
all
such honor will
120
tlie
prove to be in
end hypocritical and vain.
In the midst of
life.
it, tlie
Catechism
itself will
be quickened into no real

past,
It will
be
honored only as a dead monument of the

of
its
without the possibility
being restored to any enduring practical use.
GENEEAL MERnS OF THE CATECHISM.

In every view,
tln-ee
we may
old, is It
say, the
Catechism of the Palatinate,
now
hundred years
a book entitled, in no
common
degree, to
admiration and praise.
comes before us as the ripe product of the
proper confessional
its historical
life
of the
Reformed Church,
wide-spread
in the full
bloom of
development, as this was reached at the time

its
when
It
the
work made
appearance.
its
Its
and
long-continued
popularity proclaims
universal significance and worth.
must
come
have been admirably adapted to the wants of the Church at

well as admirably true to the inmost sense of
in this
its
large, as
general
life,
to
way
into such vast credit.
Among
all
Protestant symbols,
whether of
like
earlier or later 'date, there is
no other in which we find the
union of excellent qualities combined and wrought together in

It is at
the same happy manner.

Confession
;
once a Creed, a Catechism, and a
and
all this
in such a manner, at the
same
time, as to
be
often a very Liturgy also, instinct with the full spirit of worship
and
devotion.
It is
both simple and profound
fit
manual of instruction
for the old
;
for the young,
and yet a whole system of divinity
a text
book, suited alike for the use of the pulpit and the family, the theological seminary
spirit,
and the common

is
school.
It is
pervaded by a
;
scientific
beyond what
is
common
in formularies of this sort

practical.
but
its
science
always earnestly and solemnly
In
its
whole
constitution, as
we have
seen, it is
more a great deal than doctrine

It is doctrine
merely, or a form of sound words for the understanding.
HISTORICAL INTRODUCTION
appreliended and represented continually in the form of
tlie
life.
121
It is for
heart eveiywhere full as
much
as for the head.
Among
its
characteristic perfections deserve to

praise, its catholic spirit,
its
be noted always,
with particular
and the rich mystical element
that pervades so largely

Its catholicity
whole
its
comj)osition.
appears in
its
it
sympathy with the
religious life of
the ancient Church, in

ism, in the preference
care to avoid the thorny dialectics of Calvinfor the positive in religion as
shows
opposed
to the merely negative and controversial, and in the broad and free
character generally which distinguishes the tone of
its instructions.
Considering the temper of the times, and the stormy relations in the
midst of which
it
had
its birth, it is
remarkably
largely
it
free
is
from polemical
passion and zeal.
We
have seen
how
imbued with the

it
historical spirit of the Creed.
It not only makes use of
as
an out-
ward
text, but enters with hearty interest

;
and
affection also into its

feeling, that
is
general spirit
with the sound and most certainly correct
no Protestant doctrine can ever be held in right form, which
not so
held as to be in truth a living outgrowth from this primitive Christian
symbol in the consciousness of faith.
The mystical element of the Catechism

catholic, historical spirit.
is
closely connected
with
its
it
This
is
that quality in religion,
by which
goes beyond
all
simply intellectual apprehension, and addresses
itself
it
directly to the soul, as something to

is
be
felt
and believed even where
too deep to be expressed.
The Bible abounds

said, that the
in such mysticism.
It prevails especially in
every page of the Apostle John.
We
find it
largely in Luther.
It has
been often
Reformed
is
faith, as
distinguished from the Catholic and the Lutheran,

religion in this form
;
unfriendly to
that
is
it
moves supremely
in the sphere of the

;
understanding, and so
ever prone to run into rationalism
and
it
122
HISTORICAL INTRODUCTIOK
confessed, tliat tliere
is
must he
some show of reason
for tlie charge,
so far at least as regards
what may be considered the
constitutional
tendency here of the Keformed Confession.
Zuingli'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 along with this a
vaster
still
power of
logic also,
its
which made
it difficult
for the sentiment to
come with him to
proper rights.
His theory of the
decrees, for
example, does violence continually to his theory of the sacraments.
As we have
system
is
it
in the Heidelberg Catechism, however, the

all
Reformed
rises
happily superior to
objection of this
soi*t.
Free regard
had
in
;
it
throughout, indeed, to the lawful claims of the underits
standing
one of
authors at least was thoroughly versed in
all
the
dialectic subtleties of his age,
and an uncommonly
fine logic in truth
distinguishes its composition in eveiy part.

at the
But along with
this runs,
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
it
needs an unction fi*om the Holy
One
fully to hear
and
understand.
The words
express.
are often felt to mean, in this way,
more than
its
they
literally
Simple, beautiful, and clear, in
logical
construction, the
symbol moves throughout
also in the element of
fresh religious feeling.

child-like trust.
It is full of sensibility,
and
faith,
and joyous
Its utterances rise
at times to a sort of heavenly
pathos, and breathe forth almost lyrical strains of devotion.
In this way, the inward
spirit of the
its
formulary communicates
;
itself
with powerful
effect
even to
outward form
schn "
so
that
its
very
language and style are found to be in large measure, as a late German

vrriter expresses
it,
" unbertrefflich
beautiful
in the highest
degree.
This
is
to
be understood, of course, as holding good especially

;
of the
German
original
where thought and language are more imme-
diately of one birth,
123
and the
first
life.
shines through the last as the direct
genial utterance of its
own
But the eloquence of thought

also, into
beit
comes necessarily eloquence of speech
whatever tongue
may be
ti-anslated, in
is
proportion precisely to the fidelity
with which
the translation
made.
Thus
it is
that the Bible has a character of
simplicity, beauty,
and grandeur
in its style,
which
Its
all
it
is
not in the
power even of a bad version wholly

80 in the
to destroy.
thoughts clothe
themselves with a sort of necessary eloquence, in
languages.
And
same way
it is
easy to perceive and feel the peculiar force of
the Catechism
also, in
almost every form of translation or version
while, however, the nearer
any version may come to the exact sense of
the original, the more in the nature of the case
may
it
be expected to
come near to
it
also
in
such outward grace of expression.
The
English language in particular,
by
reason of
its
native affinity with
the German, admits this kind of translation in the case to the fullest
extent
as
;
so that nothing
possible,
more
is
needed here than a version, following

use of old Saxon words, the very
closely as
in the
letter of the original, to represent the quality of
which we are now

faith
speaking with
/
full
efi'ect.
The Catechism speaks the language of

;
and deep personal conviction

hold upon the heart.
It
its
words come from the

life
;
heart,
its
and take
speaks the language of
words are
pictural, concrete, of universal

classes
meaning and
It
sense, significant for all
and conditions
alike.
speaks the language of devotion, in

Spirit of God.
It
words that breathe communion with the
speaks
everywhere the language of authority and power, in words that carry
with them no uncertain sound, but go always directly and precisely

to their
felt,
own
point.
certain
priestly solemnity
all its
and unction are
in this way, to
run through
teachings
so that, in listening
itself,
to them,
we seem
indeed to hear the voice of the Church
and
124
its
not the words simply of any single teacher speaking in
name.
It
was the sense of

character
this in part,
no doubt, which led some formerly to
challenge for the composition of the Catechism a sort of supernatural

;
something of inspiration in
Spirit,
fact,
or at least an extraordinary
baptism of the
embracing both matter and form, which might
be said to approach toward inspiration.

ful, it
Always
simple, often beauti-
becomes
at times
even grand and sublime.
Portions of
it,
at
least, are like "
a very lovely song of one that hath a pleasant voice,
and can play well on an instrument,"

whole movement.
less
There
is
music in
its tones,
and
not unfrequently the very rhythm and cadence of unconscious poetry

in
its
Quite a number of questions, rivalling or

the magnificent beauty of the
felicity
;
approaching more or
easily
first,
might
it
be quoted
refer to
as
examples of such rhetorical

in this general
but
is
enough to
them now
way.
One
of the most
is
striking peculiarities of this

its religious
grand old Catechism, unquestionably,
eloquence.
Rej^resenting, as
we have
it
seen
it
to do, the general confessional
life
of the Reformed Church in the age of the Reformation, the Heidelberg
Catechism carries with
a special historical force for

is
all times.
We
may
say indeed, that
its
existence
interwoven with the very being
of Protestantism itself; inasmuch as

expression of
we have
in
it
the genial, living
what was a necessary constituent of

It
this vast religious
movement
in the beginning.
belongs to the creative period of the

;
two great Protestant Confessions
and comes before us here
as the
spontaneous utterance of the Reformed type of
faith, in its difference
from the Lutheran, as well as in their common opposition to that
which prevailed
this
in the
Church of Rome.
silent
Its
polemical relations in
way, more generally
than expressed, are at the same time

to determine its positive constitu-
plastic forces,
which go everywhere
tion
125
and character
making
it
to be for the integral idea of Protestant-
ism what no Catechism or Confession could ever possibly have become
under other circumstances.

the Reformed Confession,
entire
first
It is
a mirror of the mind and spirit of

organically in the
distinction
as this
was comprehended
movement of
;
Christianity
and the Church, when the
arose
a particular symbol, reflecting thiôughout the lights and
shadows of what may be denominated the comparative symbolism of

the age.
In this view, history shows
it
to
be of
vital account for the
whole course of the Reformation.

Confessions,
it
In the original antithesis of the\

the representative banner
]
was recognized on
all sides as
of the entire Reformed Church.

later times, it
With
the triumph of Rationalism in

till
became more and more an empty name,

for the Catechism,
we
find
itj
sunk
at last into almost universal neglect.
Indifterence to all positive in
religion,
and contempt
went hand
hand
together.
And now
that this period of spiritual dissolution, in the old world,

is
has come to be followed again with a wholesome reaction, which
bent on building up in
new form what
it
was the fashion before

facts
to pull
it is
down and
honor.
destroy, one of the
most striking
connected with
life
the resurrection of the Heidelberg Catechism once more to
and
Even the
Confessional Union, which has for
its
object the
single
consolidation of the
Reformed and Lutheran Communions into a

is felt
Evangelical Protestant Church,
to require this
since there can
be no positive taking up of the

in
full,
whole sense of the Reformation

real
any such way, that
shall not
be found to involve in the end a
synthesis, or true
faith.
inward
reconciliation, of its old
opposing forms of
All attempts to provide for such confessional amalgamation by

failed
;
wholly new formularies have signally

generally understood now, that
if
and
is
it
has come to be
the union
ever to be anything
it
more than a
lifeless relation
between dead Churches,
must embrace
126
in
it
the substantial spirit of the self-same symbols, in which
still
is
enshrined
the power of
theii' original life.
Thus we have what
has been called a resuscitation of the Heidelberg Catechism in the
new
Catechism of Baden, as well as in other Catechisms lately produced

for the use of the Evangelical
this a general
Union
in
Germany
and along with
reawakening of interest
of its
in the
formulary, which has
made the Tercentenary

Atlantic
jubilee,
States.
It is
formation on the other^ side of the
only
less
memorable, than the observance of the same
during this year of secular terrors and sorrows, in the United
hardly necessary to say, that the

for the old classical
it
zeal,
which has been thus

is
renewed
symbol of the Reformed Church,

tradition,
no
blind devotion to
as a
mere outward
and has no tendency

It is
whatever to promote an exclusive, sectarian
spirit.
wide-hearted
and
love,
zeal,
free,
moving throughout
in the hallowed interest of Christian

for unity
and studying the things that make

not for the letter that enslaves and
life.
and peace.
It is
kills,
but
for the spirit
which
works always toward freedom and

chism to be the end of
respect complete
;
It does
not hold the Cate-
all
it
wisdom, absolutely
faultless
and
in every
it
and
involves no disposition to
make
for
stiflP,
unyielding sarcophagus, for the thinking of the Reformed Church, at

all points,
to the
end of time.
It is
honored simply
what
is felt
to
be in
it
the positive substance of a once gloriously spoken martyr

is
faith,
which can never pass away; and occasion

it,
now
taken,
by
means of
to emphasize
and intone the rights of this
faith, as St.
Paul
magnified his special
office
of Apostle to the Gentiles, not for the

all strife,
purpose of division, but to make room rather for the end of
through the
full
integration of the doctrine of Christ, on a higher
plane, under a new,
more broadly
catholic
and perfect form.
Altogether,
tlie
127
German and Dutch Reformed Churches in this country have good reason to glory in their common symbol, and to
cling to
it
with abiding affection as the most precious heii'loom of
their denominational existence.
Though not
it
for
them here the
palla-
dium of
civil
and
political rights, as
it is still
has been in times past for
Churches in other lands,
the charter and warrant of their
proper ecclesiastical constitution, without which they can have no

right to continue their existence as particular Churches at
all.
They
owe
and
it
to the world, as well as to themselves, to remain confessionally
ecclesiastically true to their
own
historical life
and they can
claim for themselves no more honorable distinction, in the Christian
Commonwealth, than
to
be known and spoken of as the Chueches of
THE Heidelberg Catechism.
THE
HEIDELBERG CATECHISM
IX
GERMAN, LATIN AND ENGLISH.
ISimmUmx^ Mxtim.
17
130
CATECmSMUS.
Catechismus
ober
CATECHESIS
eîriftliêr
Unbcrri^t.
eeligionis christians.
I.
Sa
tft
beitt
einiger trofl in
Itbm
QucB
vita
et
est
unica tua consolatio in
nb in j!erkn?
in morte f
^ntiDort*
3)af
id)
mit ei6 onb eel,

j!erl)en'*),
t)e^be in
Quod aimo
pariter et corpore,
leBen onb in
nic^t
mein^),
:^êfu
sive vivam, sive moriar,
non mens,
proprius,
fonber nteine^ getreten ipeilanbgs

^^rifti
sed fidissimi Domini et Servatoris
eigen
Bin*=),
ber
alte
mit
feinem
mei Jesu
Ciiristi
sum
têirren
Uut^), fr
meine fnben
qui pretioso sanguine suo pro om-
otf omlid) ^êjalet ^),

gjralt be^
alfo
n mid) an attem
erlofet
nibus peccatis meis plenissima solutione facta,
êufeU
ât^, nb
me ab omni
meque
potestate
ita conser-
beiDaret^),
bap o^ne ben mitten
diaboli liberavit,
vat,
meinet S5ater^ im ipimmet, lein âax
ut sine voluntate Patris mei
on meinem
lâupt fan fatten^), ja an)
coelestis,
ne pilus quidem de meo

:
mir
atte^
ju
meiner
er
fetigleit
bienen
capite possit cadere
im6 vero etiam
muf')+
d) 1 Pet.
g) loh. 6.
!DarnmB
fc)
mi(^
6.
anct)
c)
bnr^
Cor.
3.
omnia
saluti
mese servire oporteat.
) Korn. 14.
1.
e)
Cor.
1 loh. 1. et 2.
/)
i)
1 loh. 3.
) Matt. 10.
Luc. 21.
Kom.
8.
; ;
THE HEIDELBERG CATECHISM.
131
!J)er
THE
êiMJcrgcr
tatei5iintt.
Heidelberg catechism.
Stage 1*
2a^
x\i beiti
Question
1.
einiger
Zxo^ im eên
What
and in
is thy only comfort in life
unb im terpen?
death ?
5(ntwort*
2)af
i(^
Answer.
(Seele, Beibe^
mit SeiB unb
That
in life
I,
witli
body and
soul,
both
im Sekn nnb im terkn,
nic^t mein,
and
in death,
am
not
my
fonbern meinet getreuen êilanbe 3efu

(S()rifti
own, but belong to

Saviour Jesus
Christ,
my
faithful
eigen Bin, ber mit feinem têu^

alle
who with
satis-
ren 23Iute fr
meine nben oH*
His precious blood has fully

fied for all
lommen
emalt
alfo
Bejahtet,
unb mi(^ au^

erlfet
o!^ne
)!)Cii,
alter
my
sins,
and redeemed
be^ êufet^
unb
me from all the power of the Devil

and
so preserves me, that without
t)eira^ret,
baf
ben SBien
meinet S5ater^ im îmmel fein âar
the will of
my
Father in heaven
fall
on meinem Raupte fann
fatten, ja au(i)
not a hair can
from
my
head
to-
mir WXt^ gu meiner eligleit bienen
yea, that all things
must work
muf
ADarum Sr mic^
au(i^
bur^
feinen
gether for
my
salvation.
Where-
132
CATECHISMUS.
Quocirca
feinen êilige eifl be ewigen lebend

erft(êtt^),
me quoque
suo Spiritu de
nb }m fortbin px lekn
tiltig
vita aeterna certum facit, utque ipsi
on êrên
onb bereit nta^t^*
deinceps vivam
promptum
ac para-
k) 2 Cor. 1. Ephes. 1.
Eom.
8.
l)
Eom.
8.
tum
reddit.
grag.
SBieuiel
fen,
|l(f feinb bir
n.
notig ju
tuif^
Quot sunt
tibi scitu necessaria,
baf bn in biefem
troji feligli^ leben
ut illa consolatione fruens
heate
nb fterben mogeft?
vivas
et
moriaris f
Stntnjott
3)re9
ftÔ*
@tftti(J)
ii?ie
grof
Tria.
cati
Primum, quanta
et miserise
sit
peo-
meine funbe nb elenb feên^)*

anbcrn,
njic
3wm
[n=^
mei
meae magnitudo.
x^ on
alten
meinen
Alterum, quo pacto ab omni peccato et miseria liberer.
ben nb elenb erlofet werbe'')*
S5nb
Tertium,
ea libera-
jum
brten, mie
fott
tc^
ott
fr foI(ê er^
quam gratiam Deo pro

tione debeam.
lofung
15.
c)
bamlbar fein^)
1
a) Luc. 24.
Cor.
d)
6.
Tit. 3. 5.
h) loh. 6. et
loh. 17.
Eph.

lêtttgen
fid)ert,
133
Spirit,
eij^ be emtgen Seben
ux^
fore,
by His Holy
He
also
unb
^^m
unb
fott^în
fccreit
ju leten oon
assures
me of eternal life, and makes

Him.
êrjen
Ji?ilttg
madjU
me heartily willing and ready liencefortli
to live unto
Question
2Bie
ilfen,
lefcen
2.
iete
(BtMt
ftnb bit
ntîg ju
.^d;
many
things are necessary
baf bu in biefem Zxoftt feligUd)

jlerfcen
for
thee to Icnow, that thou

live
in this
nnb
ntgefi?
comfort mayest
pily f
and
die hap-
5(ntn)ott*
3)ret @tii(fe* Stfltid), n?te gro^ meine
(Siinbe
n)ie
ic^
Answee.
Three
ness of
tilings:
First, the
great-
nnb Slenb
fet*
Bum
^tnbern,
my
I
sin
and misery.
Sec-
on alten meinen Snben unb
(?Ienb ertfet luerbe*
Unb jnm
^Dritten,
wie
id)
Ott
fr foId)e Srifung
fo0
am redeemed from -all my sins and misery. Third, how I am to be thankful to God for such
ond,
how
banifcar fein
redemption.
134
CATECHISMIJS.
Ser
Sôtt
erfte
X^t.
i>e
pkima pars.
be menfiên elcnb.
HOMmis
III.
miseeia.
Srag.
Sooner erfennejhi betn elenb ?
Z/hde
tuam miseriam cognoscis f
5tuf
a)
bem e[e| otte 0*

3.
Ex Lege
Dei.
Rom.
?!tag.
ly.
ba^ ottUiJ)
Sa^
erforbert
benn
Quid a
nobis ôstulat
Lex Dei f
5(ntn)ort*
'^x^
lehret
n^ (S^rtjk^ in einer
Id docet nos Christus summatim,

Matth. xxii
:
fumma,
liei>en
5Dâtt^*
am
22*
2)U fott
Diliges
Dominum
De-
ott beinen Herten, on ganzem l)erêtt, oon ganger feelen, on ganzem gemut^ nb
alien Irefftem
3)if
ifi
urn tuum,ex totocorde tuo,ex tota
anima
et
tua, ex tota cogitatione tua,

tuis.
ex omnibus viribus
Istud
ba
fur*-
est
primum
et
maximum mandasimile est

sicut
nemBjê onb ba grojie etot:

!â anbcr aêt
ifl
tum.
Secundum autem
bem
gleic^,
liuic: Diliges
proximum tuum
135
Ser
erftc
X^til
THE FIRST PART.
OF MAN'S MISERY.
Question
Sooner eriennefi bu bein Slenb?
3.
Whence hnowest thou thy misery':
5(ntmort
5(u bent efe^ otte^.
Answee.
Out
of
tlie
Law
of God.
^tage 4.
SBag
erforbert
Question
Id^
gttliche
4.
benn
What
does the
Law
of
God
re-
efe^ on un^ ?
quire of us f
Stntwort*
!Dteg lehret
Answee.
einet
un d^riftu^ in
This Christ teaches us in sum,
umnta,
2}âtt^* ant
22:
û
foltjl
liefen Ott beinen iperrn on
Thou shalt love the Lord thy God with all thy heart,
Matth. 22:
ganzem êrjcn, on ganger

(Seele,
and with
all
thy
soul,
all
and with
all
on
ganzem
Grften*
entt^
thy mind, and with

This
is
thy strength.
unb
allen
Die
ij^
the
;
first
and great com-
ba^ oornc^ntjie unb ba^ grte
ebot
2)a^ anbete a^tx
ijl
mandment and the second is like unto it Thou shalt love thy neigh:
136
CATECmSMUS.
teipsum.
datis
!Du folt beinen ^t)^tn liefen
Ab
Lex
istis
duobus man-
aU
bic^
felB^
Sn
biefen
tota
et
ProplxetsB pen-
jweên cBottcn fanget ba

anê efe^ nb bie ^ro^lê^
ten.
dent,
V.
anjhi
ten?
btf
atte^
oollomli^
lâl*
iV^m
potes f
Bc
omnia perfecte servare
5tntn)ott
îein"):
geneigt
!Denn
t(^
în on S^latur
Minime.
pensus
proximi.
Natura
enim
proet
ott onb meinen ^t^fUn ju
sum ad odium
Dei
Raffen ^).
a)
Eom.
3.
1 loh. 1.
5)
Eom.
8.
Ephes.
2.
VI.
$at ben ott ben menfcên
nb erlert erfiâffen?
alfo
U^
Num
ergo
Deus Twminem
condidit?
ita
pravum etperversum
Stntwott*
SfJein ^)
:
fonber
ott
1)at
ben nten^
et
Nequaquam.
ad imaginem
est,
Imo vero bonum

sui condidit
fd)en gut, nb na<J) feinem

[(Raffen ^),
re(^tigleit
eknbilb er^
ge^
eum,
ba
ift,
in war'âfftiger
auff bj er
hoc
vera justitia et sanctitate

ut
on
lêitigleit,
Ott
prseditum,
Deum
creatorem
feinen
fcôpffer tec^t
Iiet)te,
erlente,
nb on
feligleit
!ptei^
suum
recte cognosceret, ex
animo
êrên
nb in emiger
Iol)en
diligeret,
mit Jm Ithkf Jm gu
nb ju
viveret,
et
idque ad
cum eo beatus in seternum eum laudandum
fenO.
a)
celebrandum.
Gen.
4.
1.
h)
Gen.
1.
c)
2 Oor.
3.
Colos. 3.
Ephes.
THE HEIDELBEKG CATECHISM.
137
bem
gtci(f):
X)u fotlfi betnen

bid) feUj^.
bor as
thyself.
On
tliese all
two
allien lieBcn al^
commandments hang
and the prophets.
the law
3n
biefen jmeien efcoten lân^
ct ba^ ganje
efe^ unb
bic
QUESIION
ânnfl:
lâlten?
5.
bu
biefen
Mt^
ijoltlommen
Canst thou keep
all this perfect-
lyf
Answee.
^dn
neigt,
lâffen*
benn
id)
bin on Statut
ge^
No:
to hate
for I
am
"hj nature prone
Ott
xtnb
meinen 9Z^jên û
God and my
neighbor.
Question
ât benn ott ben
1)0^
^.
9}ienfd)en alfo
Z>w^ 6^0 J create
man thus wicked
unb
erfe^tt etfcâffen ?
and perverse ?
Answee.
S(ntn)ort*
Wxxix fonbernDtt ât ben Wtxi^

fên
gut
No
and
but God created
man
good,
is,
unb
ba
nad^ feinem (SbenBitb

in ma^râftiger
ajpter
His own image, that
etf<âffen,
ift,
@e^
er
in righteousness
and
true holiness
te^tigleit
unb
êiligleit;
auf ba
that he might rightly
know God
Him, and
Oott
feinen
(^^fer
liebe,
red)t
erienne,
his Creator, heartily love

live
unb on êrjen
eligleit mit
unb in ewiger
with
Him
in eternal blessedglorify
3^^
^^be,
3^n
ju loben
ness, to praise
and
Him.
unb û
greifen*
18
138
CATECHISMUS.
vn.
SOBoI)er
!ompt benn
foI(ê
oerbet^tc
Unde igitw
existit Ticec naturoB
art be menfcên?
humance pravitas ?
5(up
erjlen
bem
fatt
nb ongeôrfant unfer
itb
Ex
lapsu et inobedientia primo-
(Altern
"),
5{bam
Suen im
alfo
rum parentum Adami et Evse. Hinc

natura nostra ita est depravata, ut
5)arabei^
gifftet
ba nfet Statur
et^
njorben, baf tub alte in funben
omnes
in peccatis concipiamur et
empfangen onb geboren nôtben^)*

a)
nascamur.
Gen.
3.
Eom.
5.
i) Psal. 51.
??tag.
vni.
erberBt,
feinb
@etnb mir aêr bermaffen

ba
nîr
An
ut
vero adeo corrwpti sv/mus^

hens
gan^ onb gar untchtig
ad
agendum prorsus non

et
ju einigem gutem, onb geneigt ju allem

J fen
simus idone%
proclives f
ad omne vitium
5(ntn)ort*
Sa ")
(So fei ben,
ba
n)ir
burc^ ben
Certe
nisi per
Spiritum Sanctum
ei|! otte^ njibergeôren werben^)*

a) lohan. 3. lob. 14. et 15. Esai. 53.
h) lo-
regeneremur.
han.
3.
Stag*
3;ût benn
ijnre(I)t,
IX.
nid)t
ott bem menf(ên
An
non
igitur
Dens homini
lege
ba ba^
er in
feinem gefe^ on
jm
injuriam facit^ qui ab eo in

flagitet^ quce prcestare
forbert,
er nid)t
fan t!ûn ?
non queatf
5tntn)ort*
^lein ^)
:
5)enn ott ât ben men^

erf(âffen,
Minime.
Nam
Deus hominem
f(ên
alfo
ba
er
e^ lonbtc
talem condiderat, ut ea praestare
a) Eplies. 4.

Stage
SBo'êt
139
7.
l
folc^c oerbet'^te
Question
fommt benn
Whence
nature of
then comes this depraved
Strt be^ 2)Jenfcên?
man ?
A]srs"WEE.
%x^ bem Sail
xinb
Unge'ôrfam
un*=
From
of our
the
fall
and disobedience
ferer erften Altern, Slbant
unb
(Sa,
im
first
parents,
Adam and Eve,

we
are all
ârabte^, ba
giftet irorben,
imfere 5'latur alfo er^
in Paradise,
whereby our nature
bap mir
5tl(e in
(Snben
became so
corrupt, that
em:pfangen unb geboren erben*
conceived and born in
sin.
Stage 8.
inb
tt)it
QuESTioisr 8.
at)et
bennafen erberBt,
xtntiid)tig ftnb
But
are
we
so far depraved^ that

to
ba mir ganj unb gar
gu
we are wholly unapt
any good
einigem uten unb geneigt
ju
attem
and prone
to all evil f
S3fen?
5(ntmort*
Answee.
Yes; unless we are born again
Sa;
eg fei benn,
bap mir burd> ben
ei|! otteg miebergel5oren merben
by
the Spirit of God.
Stage 9
%\)VX benn ott
unrei^t, bap
Question
ni^t
9.
bem
^D^Jenfên
Does not God then wrong man,

hy requiring of him in His law
that
Sr
in feinem efeê on
er nict)t
i^m forbert,ma
tûn fann?
which he cannot perform ?
5(ntmort*
9lein
:
Answee.
SO^JenfAjen
benn ott ât ben
No
for
God
so
made man,
it
;
that
alfo erfiâffen,
bap
er eg
lonnte
t^n
he could perform
but man,
140
CATECmSMUS.
ber
t^n:
alte
Wtn\) akr
l)at
fi(^
nb
posset
verum
homo, impulsore
feine
nad)!onnnen, au anftljftung
diabolo, sua ipsius contumacia, se et
be^ :êufel0, bur($ mutmitligen migeôr='
omnem
posteritatem divinis
illis
fam berfeIHgen gaben beraubt
donis orbavit.
X.
2Bit
ott
fol(ên
nger)orfam onb
et
Nitm Dens
punitmn ?
lianc
contumaciarrh
abfalt ongeitrafft laffen îngeên ?
defectionem lioininis dimittit im-
3(ntn)ott
5[Rit
nt(^ten ^)
fonber
er
jrnet
f^reiilic^,
be^be
ober
angeborne
fie
nb
ge=*
n?rdlid)e fnben, nb n)il
auf
rechtem
tic
rtl)eil jeitd)
onb emig
25 er
j^raffen,
Imo vero horrendis modis irascitur, cum ob innata nobis peccata, tum ob ea, quae ipsimet committl mus eaque justissimo judicio tem
;
er
gcfprod)en
:ât:
flu (^t
poralibus et aeternis suppliciis punit
fei^
ieberman, ber ni(^t bleibet
quemadmodum
ipse
pronunciat
in allem bem, ba gefc^rieben

liefet in
Maledictus omnis, qui non perma

net in omnibus, quae scripta sunt
in libro legis, ut ea faciat.
bem bu(^ be efeê,

Heb.
9.
baf er tûe^)*
o)
Eom.
5.
l)
Deut. 27. Gal.
3.
grag
Sft
XI.
auc^
benn
ott
ni(^t
barm^
An
non
igitur
Dens etiam
est
êrîg?
Tniserioors f
StnttDort*
Ott
ift
vooi
barm'êrlig*), er
^),
iji
Est
ita
ille
quidem misericors, verum

sit Justus.
aber auc^ gcre(^t
berâlben erforbert
bie funbe,
5.
ut etiam
Quapropter
feine gere^tigleit,
a) Exo. 34.
h)
bap
ml^t
6.
postulat ejus justitia, ut
quod
ad-
Exo. 20. Psal.
2 Cor.

bet Tltn\) ahtx 'ât fi^
141
instigation
unb
atlc
feine
through
Devil,
the
of
the
S'Za($lommen, au^ Stnjliftung be^ Ztu='
by
wilful disobedience deall his
^tUf biir^
mut^wittigen
Ungeôtfant
prived himself and

of this power.
posterity
berfelbigen (3abtn
UxmUU
forage 10.
SBtlt
Question
Will
10.
Ott
foIcj)en
Ungeôtfam unb
God
suffer such disobedience

to
5(bfall ungejhaft lajfen lîngeên?
and apostasy
go unpunished f
5(ntn)ort.
50ît
Answee.
Sr
jurnet
mieten;
fonbetn
By no means
as actual sins,
but
He
is
terribly
fc^retfUc^,
ttr!Ii(ê
kibe^ ber angeborne unb

fie
displeased with our inborn as well
(Snben, unb mill
au ge^
and
will punish in time
them
eter-
red)tem Uttlêil jeitli^ unb eiuig ftra^

fen, tie
fei
in just
nity, as
is
judgment
and
dx
gefprocên ât
ber
ni(^t
25erflu<^t
He
has declared: Cursed
Sebetntann,
bent,
Meibet
jleêt
in in
e
every one that continueth not in

things which are written in the
law, to do them.
attem
bent
tlûe*
bag
be^
ge[d)rieben
all
33u(^
@e[e|eg, baf
et
book of the
i^tagc 11*
Sil
êtjig?
Question
Is then
11.
benn
ott m)t' ana) fcarm*
God not
also merciful f
5(ntnjort*
Answee.
ijl
ott
ifl
wo^l barntêrîg, St
God
is
is
indeed merciful, but

;
He
aber auc^ geregt; berâtben erforbert

fcinc
likewise just
wherefore His jus-
erec^tigleit,
ba
bie
itnbe,
tice requires that sin,
which
is
com-
142
tiber btc
CATECHISMS.
atterpd)fte matefiet
i|!, aucj)
otte
ba
versus
smnmam Dei
est,
majestatem
Begangen
mit ber
^6(!)jle,
commissum
toe
est,
id etiam ut summis,
x%
ber ewigen jiraff
an
leit
on
feel ge^
sempiternis,
cum animi
turn
jlrajft tuerbe*
corporis suppliciis luatur.

welche
triber
143
tlie
bte
alterpd^fic 2}?a}ef!dt
ifl,
mitted against
most high ma-
otteg
begangen
auc^
mit
ber
jesty of God, be also punished with
pd)j!en, ba^
!2eib
x%
ber emtgen trfe
an
extreme, that
is,
with everlasting
soul.
unb
(Seele gejlraft erbe
punishment both of body and
144
CATECmSMUS.
^tx ankx
Xijtil
SECuroi pars.
SBon bc dJltnl^tn Srlfuitg.
de hominis libekatione.
Stag*
Wieweit
t>rtl;eil
XII.
tir
benn na) bem gerechten

eroigc firaff
Quoniam
ohnoxii
igitur justo
Dei judi-
otte jettf^c nb
:
cio tennporalihus et ceternis poenis
oerbient l)akn
flrajf
mie m6d)len mir biefer
sumus
'
estne reliqua ulla
entgelten,
nb miberum^ ju gna^
ratio aut via,
qua
his poenis lihere-
ben
lommen?
^(ntiDort*
mur,
et
Deo
reconciliemur f
Ott mit bap

nug
gefiêê"),
feiner gered)tigleit
ge^
it>ir
Vult Deus
suae justitiae satisfieri

est,
bernjegen Tnjfen
felbft,
quocirca necesse
vel per nos,
berfelbeu entweber biird) n
ober
vel per alium satisfaciamus.
burd) einen anbern uollomene
kjalung
tûn^).
a) Exo. 20. et 23.
h)
Rom.
8.
f^tag.
XIII.
felbj^
Tonnen wir
falling tl^nn?
al)er
burc^ n^
k^
Possumusne
facere f
ipsi
per nos
satis-
145
Ser
ôtt bt
stoeite
ÎjciL
the secOiND papj.
Mtn\^tn rlfung.
oe man's redemption.
^rage 12*
2)tceil mir beim na6) bent gerec^*
ten Uttêil
Question
12.
/S'mce then, htj the righteous judg-
otte^
3eitticf)e
unb emtge
ntcf)ten
ment of God, we deserve temporal and

eternal punishment,
that
(Strafe erbienet âbtn;
n)ie
what is required
this punishment
mir biefer (Strafe entgegen, unb xok^

berunt û
we may escape
@naben lommen ?
and he again
received into favor ?
%nttooxt*
Ott
genug
voxU,
Answee.
ere(^tig!eit
ba
feiner
God
wills tliat
His justice be
gefcj)eê;
beîuegen ntiiffen tuir
satisfied; therefore
full satisfaction to
must we make
the same, either
another.
berfelben entmeber buret)
tm
felbjl
ober
S3e='
burc^
einen 5lnbern
tlûn*
ooKfommene
by
ourselves or
by
jaÎung
?5rage 13.
Question
fet^fl
13.
knnen mir akr burc^ un^

SSeja^lung tûn?
Can we
faction f
ourselves
mahe this satis-
19
146
CATECHISMUS.
5!J?it
ni^tl
fonber mir
ma^tn
au(^
Nulla ex parte
quin etiam debi-
bie fcûlbt no) tegU(^ groJTer")*

a) lob. 5. et 15. Matt. 6.
turn in singulos dies augemus.
XIV.
an aba
}tgenbt eine Ho|[e dxtatux
Potestne
coelo vel
uUa creaturarum^ in
satisfacere ?
fr U0 fcejalen?
in terra^ quce tantum crea-
tura
sit^
pro nobis
Stntwort*
eine: T)tnn erpic^ mit Ott an
feiner anbern Sreatur ftraffen, ta^ ber
Nulla.
Nam
principio
non vult
Deus, quod
homo
peccavit, id in
;
menfc^ erfcbulbet lât^)*
xm
an^
alia creatura plectere
deinde nee
bern, fo Ian and) feine HoJTe dreatiir
potest quidem,
quod mera tantum

ab ea
ben
taj!
be^ emigen jorn^ otte miber
creatura
sit,
iram Dei adversus pecet alios
bic funbe ertragen,
nb anbere baruon
catum
sustinere,
crlofen^)*
a) Heb. 2.
b) Psal. 138.
liberare.
grag*
2a mnffen mir ben
unb
(briefer
XV.
fr ein ^xttltx
Qualis ergo qucerendus

tor et liberator f
est
media-
fuên?
^tntmort*
inen
folcên, ber ein
^),
marer*), nb
fterfer
geregter menfi^
atte
on boc^
ifi,
ben
Qui verus quidem homo sit, ac perfecte Justus, et tamen omnibus

creaturis
Sreatnren, ba^
jugleic^
marer
potentior,
sit
hoc
est,
qui
Ott fer)*
a) 1 Cor. 15.
5) lere. 33. Psal. 53.
simul etiam
2 Oor.
5.
verus Deus.
Heb.
7.
c)
Esai. 7.
Kom.
8.
lere. 23.

Stntwott*
SJJit
147
Answee.
xoix
nt(^ten:
fonbern
ma^cn
By no
we
means: on
tlie
contrary,
auc^ bie (Scûlb
nocf) tdgltc^
gtof er*
daily increase our guilt.
Question
âxin abix trgenb eine Hope Sreatur
fr
14.
sat-
un teja^len?
Can any mere creature make isfaction for us?
5tntwort
teilte:
Ajstswek.
will
benn
erftlid)
ott an
None
of
for
first,
God
will not
feinet anbetn Srcvitur ftrafen,n)a0 ber
punish, in any otlier creature, that
S5?en[6 oerfcîilbet ât

fo
jum
5(nbern,
bie
wMcli man has made himself

;
lann au(^ leine Hofe Sreatnr
guilty
and
further,
no mere
crea-
Cajl be^
bie
ewigen orne otte nnber
ture
can sustain the burden of

sin,
iinbe ertragen, nnb ^nbere baoon
God's eternal wrath against
erlfen*
and redeem others therefrom.
^rage 15*
2Ba mfTen mir benn
50'littter
Question
fr
15.
einen
What manner
of mediator and
unb
(Srifer fu(J)en?
redeemer then must
we
seek f
5(ntn)ort*
(Sinen foId)en, ber
gerechter 5!}ienfc^,
alte
Answee.
toa^rer
jlrfer
ein
unb
benn
One who
all creatures,
is
a true and sinless
unb bo(^
tjl,
man, and yet more powerful than

that
is,
Kreaturen, ba^
fei*
jugleic^ toa^rer
one
who
is at
Ott
the same time true God.
148
CATECHISMUS.
XYI.
Sarumt)
mup
er ein
voaxtx ub e=
Our
nem^
esse t
necesse est
eum verum
liomi-
renter menfd; fein?
et
quidein perfecte justum
5(ntwott*
2)arumB, ba bie
tc^ erforberf*),
gere<^tig!eit
ot^
Quia
justitia
Dei postulat, ut
pecca-
ba bie menfc^li(ê na=

bie fnbe
felbft
eadem natura humana, quae

vit,
tur, bie gefnbiget ât, fur
ipsa pro peccato dependat; qui

esset,
bejale:
nb aber
iuere,
einer, ber
ein
vero ipse peccator
pro
aliis
fnber
ni(^t
fonbte fr
anbere
depeudere non posset.
a)
Eom.
5.
h) 1 Pet. 3. Esai. 53.
%xaQ.
SBarinn
fein?
XVIL
ott
muf
er jugleic^ nearer
Quare
vere
oportet
esse f
eum simul
etiam
Deum
5(ntnjort.
âf
er
au^
Irafft
feiner Ootfêit,
(xx^
Ut
irse
potentia suae divinitatis, onus
ben ta^t be0 jorn^ otte^,

tnenfd)êit
ertragen"*),
feiner
divinse carne sua sustinere, no-
n n^
bie
ge^
bisque amissam justitiam et vitam

reparare ac restituere possit.
xe^tigleit, onb
baf leben enterben ^),

mD(J)te'')*
2. 1.
nb mibergeben
d) Esai. 53.
Act.
1 Petr. 3.
V) loh. 3.
Act. 20.
c)
lohan.
^rag>
2Ber
iji
XVIII.
Quis autem
simul
est est ille
aber berfelbe mittler, ber
Mediator^ qui
et
pgteid) marer ott, nb ein arer ge^

re(^ter menf(^ ijl?
verus Deus^
verus per-
fecteque Justus homo f

^ragc 16*
SKarum
renter
.
149
16.
sin-
Question
mxif er ein magrer unb ge^

fein?
Why
less
must he
be
a true and
SfJlenfd)
man ?
Answee.
5(ntnjort*
2)antm,
xotxl
bte @ere(^ttg!ett
ot^
Because
quires, tliat
te^ erforbert,
bap
bte menfcÎiiê S'âtur,
bte gefiittbtget ât, fr bte itttbe be=*

ja'Îe;
which has
God rethe same human nature sinned should make

tlie justice
of
aBer Sitter, ber

ttic^t
felBft
eitt
iitt^
satisfaction for sin;
but no man,
ber ivre,
â^tett*
fttttte
fr îtbere It^
being himself a sinner, could satisfy

for others.
^ragc 17.
SBarum
Ott
fein?
tttuf
Question
wahrer
17.
er
pgletcj)
Why must he he
true
at the
same time
God?
Answee.
5(nttDort*
!J)af
er
an^ raft
feiner
(Botfêtt
fetner
That by the power of his Godhead he might bear, in his manhood, the burden of God's wrath,
bie Saft be
SDênf^'êtt
rec^ttglett
Bornen otte an
ertragen,
unb un^
CeBen
bte
e^
unb
'i)0.^
erwerben
and
so obtain for
and
life.
restore to
unb
tteber geên mcf>te*
us righteousness and
i^rage 18*
Ser
jitgleii^
if!
Question
^DZittler,
18.
aêr berfelbe
ber
nja^rer
ott unb
ein
wahrer
gerechter 3}ienf^ ijt?
But who now is that Mediator^ who is at the same time true God and a true^ sinless Man ?
150
CATECHISMUS.
iBnfer êrr
Sefu^
S^rtjlu^^)
ber
Dominus
noster Jesus Christus,
n jur uoUfomenen erlofxmg nb ge*

rec^tiglett gefd)enlt i^^).
a) Matt.
1.
qui factus est nobis a Deo Sapientia,

Justitia, Sanctificatio et
Redemptio.
Tim.
3.
Luc.
2.
b) 1
Cor.
1.
XIX.
hde id sets f
5(ntn?ort*
5(u9
bem
'êiligen (Suangelio, meI(I)S
Ex
Evangelio: quod Dens
pri-
Ott
]ât
felbji
anfengltc^
:
im ârabci^'')
mum
in Paradiso patefecit, ac dein-
offenbaret
folgenb buret) bie êi^
ceps per Patriarclias et Prophetas
lige
rûeter^) mib ^ropêten taffen
propagavit;
cerenioniis
sacrificiis,
reliquisque
erlunbigen, nb hux} bic opffer nb
legis
adumbravit;
ad
anbere ceremonien be^ gefeê frgeMl*

bet*"), (Enbltc^
liel)ten
a)
extremum vero per Filium suum

unigenitum complevit.
aber burc^ feinen einge^

"^)*
on
3.
erfllet
b)
3.
Gen.
1.
Gen. 22
et 10.
et
49.
Eom.
Heb.
1.
Heb.
Act.
c)Ioli. 5.
10.
3) Korn. 10.
Gala. 4.
^rag*
SBerben benn
alte ntenfd)en
felig,
toie
XX.
juiberum
Num
qui in
igitur
omnihus hominibuSj
CJiriS'
bur^
S[)rt|ûm
fie
bur^
Adamo perierant^ per
Stbam fmb verloren toorben?
tum
Salus redditur f
5(ntmort*
S^lein:
fonber attetn btejentgen, bte
Non
omnibus, verum
iis
tantum,
burc^ maren glauben

teilet,
}m werben
einge==
qui vera fide ipsi inseruntur, ejusque

beneficia
nb
alte
feine
tooÎtâten an^
omnia amplectuntur.
nenten^)*
a) loh. 1.
4. et 10.
Isai. 53.
Psal. 2.
Eom.
11.
Heb.

Answee.
151
5tntn?ort.
Unfer êtr 3efu S^rijû^, bet un
ûr
Our Lord Jesus
Christ,
who
is
oUlommenett (Srlfung unb e=

ift>
freely given unto us for complete
re<^ttgleit efcênlt
redemption and righteousness.
^ragc 19^
2Boêt metft bu bag?
Question
19.
TFAmce
Tcnowest thou tliisf
5(ntWort*
Stubcmlêiltgeneangelium: met^
cê^
Answer. From the Holy Gospel: which
ott
felBft
anfnglt(^
im ârabte^
God Himself first revealed

dise
;
in Para-
ât gcoffenBatet ; in ber ôlge bur(^ bie

l^citigen (gtjoter
afterwards proclaimed
by the
and
unb ^rop()etcn
laffen
holy Patriarchs and Prophets, and
erlnbigen, unb burc^ bie O^fer unb
foreshadowed by the
sacrifices
anbete (Sêrentonien be^ efeê^ otge^

t)ttbet;
liel)ten
other ceremonies of the law; and

finally fulfilled
enbli(^
akr
burd) feinen einge^
by His well-beloved
o^n
ctfttet*
Son.
^rage
Serben benn
bur(^ G^^ttftum
finb oerloren
atte
[elig,
2 0*
vlre all
<9
Question
20.
SJZenfên mtebetum
men then saved hy
Christy
mt
fte
burc^ 5(bam
Âey have perislied hy
Adam ?
worben?
5(ntiDort*
Answee.
9Zetn
bUT(i)
fonbern altein bteientgen, bie
No
all
only such as by true faith
magren Iau6en 3^nt werben

unb
alle feine
are ingrafted into
Him, and
receive
einerletBt,
2ot;It|aten
His
benefits,
annehmen*
152
CATECmSMUS.
XXI.
2a
ift
marer gtauB?
Quid
est
vera fides f
a^
tjl
nic^t
aUdn em
ic^
geiuiffe er!ant=^
Est non tantum certa

firmiter
notitia,
qua
quae
nuf , barbur(^
toa^ tt
atte^
fr
mar
ôltt,
offen^*
assentior
omnibus,
Ott
in feinem mort ât
Deus nobis
in verbo suo patefecit,
lant ")
fonber and) ein :êrÎid)e er^

n)etd)e
sed etiam certa fiducia, a Spiritu

sancto per Evangelium
in corde
acquiesco,
aliis,
tramen^),
ber êilige eljt'')
burd) Suangelium in mir toxvctf^),
meo
accensa,
qua in Deo
baf ni^t
altein
anbern, fonber
au^
certo statuens,
non solum
sed
mir erget)nng ber Snben, emige ge^

red)tig!eit
miM
quoque remissionem peccatoet
onb
feligfeit
on ott ge^
rum, seternam justitiam,
vitam
ex Dei
fcêndt fei^), au tanter gnaben, attein
donatam
esse,
idque
gratis,
m^
a)
c)
be oerbienjl S^rifti mitten^)*

Heb. 11.
1.
misericordia, propter unius Cliristi
lacob. 2.
2 Cor. 4. Ephes. 2.
Eom.
/) Ephes.
2.
h) Rom. Eom. 1. Rom. 3.

(f)
5.
e)
et 10.
meritum.
Heb.
2.
grag*
2a^
ift
xxn.
Qucenam sunt
est
illa,
aBer einem S^rifien not^ ju
quce necesse
Gliedere ?
glan"ben?
liominem Cliristianum
Stnttoort*
setter
lêiJTen
toa n
im
(Suangetio
er==
Omnia, qusB nobis in Evangelio

promittuntur,
toxti"), metd)^
on bie
5trticfel
quorum summa
in
nfer atgemeinen ngejmeiffette Sl^rifi^

Ii(ê
Symbolo Apostolieo, seu

bus
in capiti-
tauBen^ in
einer
fumma
teuren*
catliolicee et indubitatse
omni-
a) lob. 20. Matt. 28.
um
Ckristianorum
fidei,
breviter
comprebenditur.

grage 21*
Question
21.
153
What
is trice faith f
Answee.
Sg
ijt
ntd)t aUtin eine geiDtffe
@r^
It is not
only a certain knowlI hold for truth all
lenntnif, baburi^ x^
lâlte,
Wit^
fr
a^r
edge,
whereby
ma un Ott
geoffenBaret
;
in feinem Sortc
that
God
;
has revealed to us in His
lât
fonberu
and)
ein
word but also a hearty trust, which

the
]êrjli(ê^
Sertrauen,
jDetcê bet !êilige
Holy Ghost works
in
me by the
eift burd)
tt)irlet,
ba Soangelium in mir
allein
Gospel, that not only to others, but

to
ba^ ni(^t
^nbern, fonbern
me
also, forgiveness
of sins, eversalvation,
aud) mir 35ergeBnng ber (Snben, endige
lasting righteousness
and
ere^tigleit unb etigleit on ott

gefcênlet
fei,
are freely given
by God, merely
of
au^ lauter Onaben,
allein
grace, only for the sake of Christ's

merits.
um
be SSerbienfte^ (S^rijî iillen*
grage 22>
2a^
ifi
QUESTIOIT 22.
aêr einem S^ri|!en notîg
What
is it then necessary
to believe f
for a
p glaukn ?
5tntn)ort*
Wit, njae un0 im Sangelium
]êien
oer==
Christian
Answee.
All that
is
promised us in the
mirb, tuelcê^ un
bie
5trti!el
Gospel, which the articles of our

catholic,
unfere0
allgemeinen
ungeêifelten
einer
undoubted Christian
faith
c^rifili($en
le'^ren*
lauên^ in
(Summa
teach us in sum.
20
154
CATECHISMUS.
gtag.
2Bie lauten btefelkn?
XXIII.
Qitod
est ilhid
Symlohim f
Sc^
bctt
gtau^
in
ott ^<xitx,
cô^jffer
Credo
in
Deum, Patrem omcreatorem

coeli
allme^ttgen,
nipotentem,
terrae.
et
lîmmcU nb bet erben*

S5nb in
S^fum
o
S^^rijlum, fei^
Et
ejus
in
Jesum Christum Filium
nen ein g el)
men on
empfange
nfern
ijl
unigenitum,
Dominum
est
nos-
^@3^9ft5^, bet
on
auf
trum: qui conceptus

tu
Sancto, natus
de Spirivir-
bent Zeitigen eifi, gemote
ex Maria
^Jiaria ber
ten
Sungframen, gelit^ nber pontio pilato, ge=^
gine;
passus
sub Pontio
et
Pilato,
crucifixus,
mortuus,
sepultus;
tertia
creuîget, gejlorben unb begta^

ben, abgefiiegen ju ber gellen,
descendit ad
inferna;
die
resurrexit a mortuis;
coelos,
t^'is
ascendit ad
am
britten tage iber auffer^*
sedet ad dextram Dei Pa-
fianben oon ben tobten, auffge^
omnipotentis ; inde venturus
faren gen îmmel, fi|et ju ber

Siechten
est
judicatum vivos et mortuos.

in
otte^ be anme(^ti=*
Credo
Spiritum
Sanctum,
catholi;
gen SSater^,
on bannen
er
Ie*=
Credo sanctam Ecclesiam

mission em peccatorum;
!onten wirb, ju rid)ten bie

fcenbigen nb bie tobten
cam; sanctorum communionem
re-
carnis re-
3^
(Beijt,
alaul) in ben Beitiaen

eine êilige altgemeine
surrectionem ; et vitam seternam,
S^rijltid)c ird)c, bie gemein^

f(âfft ber êiligen, oerge^bung
ber funben, aufferjêûng be

flcif(^c^ ttb ein
ewig leben.
THE HEroELBERG CATECHISM.

garage 23*
4Bie tauten biefelkn ?
155
23.
Question
What
are these Articles f
5(ntort*
3d) gtau!)e an ott 25ater,
I
Answer.
believe in
God
the Father
ben Stllmc^ttgen, (Sd)pfer îmmet^ unb ber (grben*
Almighty, Maker of heaven and

earth.
Unb an 3efum
dl^rtfium,
fet==
And
in Jesus Christ, His only
nen etngeBornen ol)n, unfern
begotten Son, our Lord:

conceived
who was
êtrn: ber empfangen

bent
ifl
on
lêtUgen
5!}Zarta
eijie,
gct)oren
Jungfrau; ge^ litten unter ôntio îtato, gelreujiget, gejtorben unb be^
au
ber
by the Holy Ghost, bom of the Virgin Mary; sufferedunder Pontius Pilate, was crucified, dead,
and buried;
the dead
He
descended into
hades; the third day

;
He
rose from
graben; lînabgefa^ren in ba
5tobtenretd^;
jteber
ant britten
He ascended into heaven,

the right hand of
Za^t
ben
and
sitteth at
auferfianben
on
God
^l^î^k
the Father Almighty;
from
^Tobten; aufgefahren gen iptnt-
thence
He
shall
come to judge the
met, fiêt ju ber 9le^ten ottes?
and the dead,

:
atlma^tigen SSater; on bannen dx fommen mirb û rieten bte Sebcnbigen unb

be
bie Slobten*
Holy Ghost the Holy Catholic Church thecommuI believe in the

;
nion of saints; the forgiveness of

sii^s
;
the resurrection of the body,

life
S(^ gtaube an ben fettigen

etjl:: eine Zeitige
and the
everlasting,
attgemeinc
îr(ê; bie emeinfc()aft ber

fettigen; 35ergebung ber
un^
f^tei*
ben; Slufcr j^cûng be

f(S^c,
unb ein ewige geben
156
CATECHISMUS.
XXIY.
fBk werben
tl;eilt?
biefe
%xMd
a^t^
In quot pa/i'tes Symbolum f
disi/iîbuitfwr
Two
5ltttwort*
3n
bret)
têtL
T)er
erfte
ift
on
In tres partes.
Prima
est
de Deo
Altera
Ott bem
35ater, onb onfer erf(ôpffung*
Patre, et nostri creatione.

est
!Der anber oon @ott bem Son, onb

nfcr eriofimg.
de Deo
Filio, et nostri
redempSpiritu
'Dn
britt
on @ott
nfer
tione.
Tertia est de
Deo
bem
êiligen
Oeijt,
onb
^tx^
Sancto, et nostri sanctificatione.
^rag>
2)ien)eil
ifi
xxy.
Cum una
sit
nur ein einig ottli^ wefen

brei^,
tantum essentia
di-
*)
iarumB nennejk
iêiligen
ben SSa*
vina^ cur tres istos nominas,
Pa-
ter,
(Son nb
eift?
trem^Filium^
et
Spiritum Sanctv/m?
5tntott*
!I)arum"6 baf
ftd)
ott
atfo in feinem
Quia Deus
patefecit,
ita se in
verbo suo
distinct89
seter-
ort geojfenBaret
nberf(i)iebli(^c
I;at^),
ba
biefe brei^
quod
tres
ille
lige
êrfonen,
ber
einig
personae sint unus
verus et
n?a'^r^fftig emig
a) Deut. 6.
ott
feinb*
Psal. 10.
nus Deus.
Matt.
3.
i) Esai. 61.
et 28.
1 loh. 5.

QuiESTiois' 24.
157
2Bie
têilt?
werben
biefe
%xixtd
at>ge*
How
<we these Articles divided f
Answer.
Sn
fung;
(Boljntf
britte
btet ^êile:
!l)er
erjie
ijl
on
Into three parts
Tlie first is of
Ott bem
3}ater,
utt't)
imferer (Srfcâf==
God
tlie
the Fatlier, and our creation
ber
anbete
unferct
on
ott
bem
ber
second, of
;
God
the Son, and our
nnb
(Srifnng;
redemption
the third, of
God
the
on ott bem êiligen etfle,
Holy Ghost, and our
sanctification.
unb unferer êitignng*
forage 25*
X)teieil
Question
gttltcf)e^
25.
nur
ein
einiget
Since there is hut one Divine
SBefen
35ater,
t|l,
marnm
nennej^ bn brei, ben

êiligen etjl ?
Being,
why
speakest thou of three.
o^n unb
Father, Son,
and Holy Ghost ?

Answer.
SlntiDort
ârnm,
teil ft^
ott
f)atf
alfo in feinem
Because
God
has
so
revealed
Sort geojfenBaret
unterfîeblicên
baf
biefe brei
Himself in His word, that these

three distinct Persons are the one,
true, eternal
êrfonen
ber
einige,
jDa^râfttge, ewige
ott fmb*
God.
158
CATECHISMUS.
ôn
(Boit
hm
âttt.
DE DEO PATEE.
XXVI. ^2î6? credis cum dicis : Ceedo IN Deum Pateem ojoîpotentem,
CEEATOEEM
CCELI
2a0 gtaukjhi, wenn bu \prx)%

3()
Qlaub in ott 25ater,
bett altme(^^
tige, <S(^6^ffer
^hnel nb ber erben?
ET TEEEiE ?
5(nttDort
2)af ber ewig SSater nfer^ iperrn
Credo seternmn Patrem Domini

nostri Jesu Cliristi, qui coeluin et
3efu
fantpt
d^xxftif
ber
ipimel
nb
(Srben
aem, a^ brtnnen i% au nic^t^
terram,
cum omnibus,
quae in
iis
erfcâffen*"), auc^ biefelbtgen no(^ bur(^
sunt, ex nihilo creavit,
quique eadem
feinen ewigen rl;at unb
furfe^ng
feinet
er'êtt
aeterno suo consilio et Providentia
nb
regieret ^)
umh
mein
on5
sustentat
ac
gubernat,
et
propter
d^rijli
mitlen,
^^),
ott n mein
er^^
Chiistum,
Deum meum
Patrem
SSater fe^
auff vod)tn ic^ alfo
meum
sie in
esse; itaque sie ei confido,
trawe, ba
i(^
nic^t sêiffel, er nerbe
eo acquiesco, ut
sit
non dubitem,
mi(^ mit aKer notburjft leib^ nb ber

feelen
er
quin provisurus
animo,
riis
:
omnibus,
cum
erforgen*^), a\x}
aUt^ kl,
fo
tum
corpori
meo
necessa-
mir in biefem }amert()al

lu
jnfcîiJet,
quin etiam, quae mihi mala in
mir
gut
wenben *)
biemeit
er^
^)
:
Lac aerumnosa vita immittit, ea in
tûn fan,
nb
au)
aU
ein attmet^tiger
ott
meam salutem sit conversurus; cum

et facere id possit,
tûn mil
aU
ein
getrenêr
ut omnipotens
velit,
2}aterO*
a) Gen. 1. Psal. 33. 5) Psal. 104. Matt. 10. Heb. 1. Psal. 115, c) loh. 1. Rom. 8. Gal. 4. Ephes. 1. d) Psal. 55. Matt. 6. Luc. 12.
e)
Dens, et
facere
id
ut be-
nignus Pater.
Rom.
8,
/) Rom.
10.
g) Matt. 6. et 7.
159
ôtt (Bott bcm âttx.
OF GOD THE FATHER.

Question
26.
2a laukft bu, wenn bu

3(3^
fprtc^ft
What dost
sayest
:
thou believe
est
when thou
glauBe an ott S5ater, ben

(Sc^|)fer
StUmc^ttgen,
iptm^
mel unb bet (Srben?

5tntott*
2)af ber
etoige 25ater nnfere^
God the Father Almighty, Maker of heaven AND earth ?

I
believe
Answer.
êrrn
(Erbe,
That the
eternal Father of our

Christ,
3efu
S^rtj^t,
ber
Fimmel unb
Lord Jesus
who
of nothing
fammt altem
erf(I)affen,
it)a^
barinnen \^, au nid)t

btefelbigen
no(i)
anc^
bur(^
et*
feinen ett)igen latl;

l^lt
unb 25orfe()ung
made heaven and earth, with all that in them is, who likewise upholds and governs the same by His
eternal counsel
unb
tegtett,
um
feinet
o^ne^
and providence,
His Son
is
^tifti
ien mein
fei
;
Ott xmb mein

ic^ atfo
for the sake of Christ
S5atet
auf nêlcên
etttaue,
God and my
so trust, as to
Father; in
my whom I
things
baf
attet
i) ni(^t ^njeifte, (St
wetbe mx) mit
have no doubt that
5'lot^butft
Ceibe unb bet (Seele
He will
provide
me with
all
etfotgen, aud) aUe Hebet, fo

in biefem
St mit
mit ju
necessary for
further, that
body and
soul;
and
3cimmett^t
;
sîfcîît,
whatever evil
gut n?enben
bieweit (St e tt;un lann,
upon me
in this vale of
aU
tûn
ein
attm(^tiget
ott, unb
au^
will turn to
my
also,
good;
He sends tears He for He is
Witt, al^ ein getteuet SSater*
able to do
it,
being Almighty God,

being a faithful
and willing
Father.
160
CATECHISMUS.
XXYII.
2a^
(*5otte^?
erfteêjû butc^ bie furfeûng
Quid
est Providentia
Deif
Xk
frafft
attmec^ttge
onb
gegeniuerttge
Omnipotens
Dei
vis,
et
ubique praesens
otte^''), burc^ ?eH)e er ^liel
qua coelum ac terram cum

creaturis
unb
erbe,
fampt aen dreaturen,
glcii^
omnibus
tanquam manu
;
al^ mit feiner I)anb no(^ erêlt^), i?nb

alfo regiert,
sustinet ac gubernat
ut quae terra
siccitas,
ba laub onb graf , regen
nascuntur, pluvia item et

fertilitas
unb burre, frud)tBare on nfru<^tbare

jar, effen
et
et
sterilitas,
cibus et po-
nb trinken
"),
gefunbêit nb
tus,
tiae
bona
et
adversa valetudo, divi-
fran(!eit*) reii^t^m'b onb armut!^^)
paupertas, omnia denique,

fortuito, sed pater-
nb aUt^f ni(^t
oê
gefe^r, fonber
on
non temere aut

no
feiner dterU(ên
a) Act. 17.
5)
ânb n julomme*
1. c) lere. 5.
ejus consilio et voluntate con-
Heb.
Act. 14.
tingant.
d) loh.
9.
e)
Prou. 22.
grag*
2a^ fur nu^ belommen wir au^
er^
XXVIII.
Quid nobis prodest
creationis
Jicec
cognitio
fantnu^ ber fd}6pffung nb frfe^ng
et providentice
divincef
otte^?
5lntn)ort*
!t)ap
wir in
in
aller wiberwertigleit ge*
Ut
in adversis patientes, in
se-
bultig^),
gIMfeligleit
bandbar^)
cundis grati simus, in
futurum vero
Patre
certo
ejus
mtb
aup
pfnftig guter juuerfic^t ju

fein
optimam
in
Deo
fidissimo
nferm getrenjen ott n SSater

fotten,
d)
spem repositam habeamus,

scientes nihil esse
ba n
5.
leine ^reatur
1.
on
V)
feiner
8.
quod nos ab
Eom.
lacob.
lob. 1.
Deut.
1 Thess. 5.

forage 27.
161
2Y.
the
Question
S5or*=
2a0
oer|êI)ft
bu untet bet
TFAi^
ib.s'^
tJiou
understand hy
feûng otte^ ?
Providence of
God?
5(ntmort*
;i)tc
Answer.
gcgcnn?atttgc
(Sr
amc^tigc
unb
The almighty and everywhere

present power of God, whereby, as
it
raft otte^, buri^ meiere
^tmmel
unb
dx'Cif
fammt
atten Kreaturen, gteid)
were by His hand.
He
still
upall
d
gen
mit
feiner
ânb
noc^
erl^lt,
unb
holds heaven and earth, with

creatures;
alfo tegiert,
baf âub unb ra, 9?e^

fru(^tfeare
and so governs them,

grass,
unb
X)rre,
unb un^
that
herbs and
fi'uitful
rain
and
fru(^tBare â^xt, (SjTen
unb ^rinlen,
drought,
and barren
years,
sick-
efunbêit unb ran!(;eit, letc^t!ûm
meat and drink, health and

ness, riches
unb
5(tmut:^,
unb %Ut^f
nt(^t
on o^n*
and poverty,
yea, all
gefl)r,
fonbern on feiner oterlicên
things,
come not by chance, but by
ânb un julomme*
His fatherly hand.
i^rage 28.
Question
ttJtr
28.
2a0
ber
fr 5lu^cn "belommen ber
au^
Wliat does
that
it
profit us to
hnow
Sr!enntni
@d)^fung
unb
God has
created,
and hy His
all things f
S5rfeûng otte^?
providence
still
upholds
2(ntn)ort.
X)af
\X)\x
Answee.
That we may be patient
versity
;
in
aller
2ibern?arttg!eit
in ad-
gebulbig,
in
liicffeligleit
banlbar,
thankful
in
prosperity
unb auf'^ ulnfttgc guter 3uerfi(^t

ju unferm getreuen ott unb SSater
fein
fotten,
and
for
what
is
future,
have good
confidence in our faithful
God and
baf un leine
(Sireatur
on
Father, that no creature shall sep-
21
162
liek [gelben wirb
"), bicmeil
CATECmSIUS.
aUt (Jrea*
fte
amore abstrahat
quandoquidem
tute alfo in feiner ânb fmb, ba

ftc^
omnes
testate,
creaturse ita sunt in ejus po-
one feinen
tinllen
aud) nic^t regen
ut sine ejus arbitrio, non

agere, sed
no<^ bewegen fonnen"^)*

c)
modo
nibil
ne moveri
Rom.
8.
d) lob. 1. Act. 17. Prou. 21.
quidem
possint.
ôn ott bcm Son,
DE DEO FILIO.
XXIX.
f^tag.
2arnm~b
Sefu^, ba
mirbt
ber
on
otte^
Quare Filius Dei

sus, lioG est,
a^ppellatur Je-
i%
feIigma(J)er
genant ?
Salvator ?
5(ntmort*
X)aruml) bap er n
feiig ma(i)t
I)e^
on
Quia nos salvat ab omnibus

catis nostris
;
pec-
unfern funben'') onb bap
feinem
nee uUa
salus vel peti

alibi
anbern einige
flnbenijt^)*
a) Matt. 1.
&)
feligleit
ju fu(ên noc^ ju
aliunde debet, vel

potest.
reperiri
Act. 4.
Srag*
laufen benn
bie au)
XXX.
an ben
eini^
Creduntne igitur Uli in unicum
gen fetigmad)er 3efum, bie
jre feligleit
8ervatorem Jesum, qui a

aut a
se,
Sanctis,
nb
êil
be^ êiligen, bei Jnen
^db%
aut aliunde felicitatem so-
ober anberj^roo fniên ?
lutemve qucerunt?
Stntwort*
5êin
:
fonber
fte
oerleugnen mit ber
Non;
etsi
enim verbo quidem
tât ben einigen eligmacêr onb $ei==
eo Servatore gloriantur, re ipsa ta

feiner
163
8iek
[(Reiben irb
biemeil alle
arate us from
His love
since all
dreaturen
alfo
in
feiner
ânb fmb,
SBilten
creatures are so in His hand, that
ba
fie
fic^
oI;ne
feinen
ana)
without His will they cannot
so
nid^t regen nod)
kmegen
lnnen*
much
as
move.
S5on (Bott
htm (Bo^nt.
OF GOD THE SON.

Question
forage 29*
29.
SBarnm
mirb
ift,
ber
(So^n
otte^
Why
t9
the
is,
Son of God
Saviour ?
called
5efu, ba^
eligmaiêr genannt?
Jesus, that
5(ntwort
X)arum, eil @r un
unfern (3nben, xmb
felig
Ajstswee.
ma)t oon
Because
sins
:
He
saves us from our

is
nêil
ki
feinem
and no salvation
sought
or found
to
be
5(nbern einige (Seligleit ju fuên nod)
either
other.
in
any
û flnben
ij!
^rage 30*
tauten benn
bie and)
Question
an ben
eini^
30.
Do
vation
such then
believe
in the only
their sal-
gen (Seligmad)er Sefum, bie i^re (Selig^

feit
Saviour Jesus, who seeh
unb êil
bei êiligen,
ki
fi(^
and welfare of
anywhere
saints,
else f
of
felbjl,
ober anber^n?o fu(5ên?
themselves, or
5lntnjort*
S^letn;
Answee.
fonbern
fie
ertugnen mit
No
although they
may make
in act they
ber %^(xi ben einigen eligma^êr
unb
their boast of
Him, yet
164
lanb 3efum, oB
tnen^).
fte
CATECHISMUS.
ftc^
fein gtei(^
t^^
men abnegant
Jesum.
tmicuin Servatorem
3)enn cntwcber êfu^ nit ein
Necesse est enim, aut Je-
olfornnet êilanb fein
mup
ober bie
biefen êitanb mit ojatem glauben an^
sum non esse perfectum Servatorem, aut qui eum Servatorem vera fide
amplectuntur, eos omnia in ipso
possidere, quae
nemen, m|Ten ac^ in Jm âben, ba^

gu trer
fetigleit
onnoten i|i^)*
3.
ad salutem
requi-
runtur.
a) 1 Cor. 1.
Gala.
h) Esai. 9.
Ool.
1. 2.
loh. 1.
XXXT.
Sarumb
gefalzter
ift
er ei;riftu^,
ba
i)l,
ein
Quare appellatur Cheistus,

est^
lioc
genant?
unctusf
5(ntwort*
X)a
er
on ott bem 35ater er^
Quod
a Patre ordinatus, et Spi-
orbnet, nb mit
gefaltet
bem
êiligen
eift^)
ritu Sancto unctus, sit
summus
Pro-
i%
lu nferm oberften ^ropê=
plieta ac Doctor, qui nobis
arcanum
ten nb ê^rer, ber n^ ben :êimU(ên

r'ât
consilium
et
omnem
voluntatem
onb
mitleit
otte oon onfer
erto^
Patris de redemptione nostri patefecit

;
fung ool!omli(^ offenbaret''): 23nb ju
et
summus
Pontifex, qui nos
nferem einigen ôl)cn ^riefler, ber n
unico sacrificio sui corporis redemit,
mit bem einige

fet
lât,
opffer feinet leib^ erto^
assidueque pro nobis apud Patrem

intercedit;
et
nb jmerbar mit feiner frbit

35ater oertrit ")
:
Rex, qui nos suo
fr
bem
S5nb gu
"on^
verbo
et Spiritu gubernat, et par-
ferm ewigen 6nig, ber un mit feine
tam nobis salutem tuetur

servat.
ac cou-
ort n eijl regiert

erworbenen
lêlt*
^),
onb be^ ber
erlofung
f^êt
nnb
er*
a) Hebr. 1.
c)
5) Psal. 110.
1.
fZ)
Hebr.
5.
7.
Eom.
8.
Psa.
2.
Luc.
Pvom.
Matt. 28.

êtlanb S^fum, ob
fte
165
ft(^
fein
gteid)
deny tlie only Saviour Jesus. For

eitlier
rhmen
ein
2)enn entiDeber Sefu^ nic^t

fein
Jesus
is
not
complete
true faith
otrtommener êilanb
bie
mu^,
Saviour, or they
who by
ober
biefen
.êitanb
mit nâ^^rem
StHe
in
receive this Savioui-,
must have in
lankn
ntên
annel;men, mjfen
Him
all
that
is
necessary to their
3^m âben,
iji*
ba ju
il^rer
eliqleit on=*
salvation.
QuilSTION 31.
Batum
t|^
(Sr
S^rijûg, ba
i|!,
Why
is
He called Cheist,
that
is.
ein efalbter genannt ?
Anointed f
5(ntn)ort*
SBeil
otbnet,
gefalbet
Answee.
ux^
dx on ott
nnb mit bem
bent S5ater
êiligen
Because
He
is
ordained of
God
@eifte
the Father, and anointed with the
x%
ju unferm obet|!en ^ropê^
Holy Ghost, to be our chief Prophet

and Teacher, who
fully reveals to
ten
unb Setter, ber un^ ben ^êimliên
diat^ unb 2itten otte^ on unferer
us the secret counsel and will of
rlfung uottfommen offenbaret; nnb

IVL
God
concerning our redemption;

Priest,
unferm einigen
ipoên^jriefter,
ber
and our only High
who
body
with
un mit bem einigen Opfer
feinet Cei^
fei^*
by the one
to
sacrifice
of His
be^ ertfet ât, unb immerbar mit ner Frbitte or
has redeemed
us,
and ever liveth
bem
SSater ertritt
make
intercession for us
;
unb in unferm ewigen onig, ber un^

mit feinem SCort unb eift
regiert,
the Father
and our eternal King,
who
governs us
imb
bei
ber
ernjorbenen
Srifung
Spirit,
by His word and and defends and preserves
fd)et
unb
erhlt*
us in the redemption obtained for us.
166
CATECHISMUS.
XXXII.
SBarumt
genent ?
luirjl
abtx bu ein St;ti|t
6*^^' -^ro
î^
Christianus ajêl-
laris ?
2)a
i(^
but(^ ben gtauBen ein glieb

têit^
Quod
Jesu
per fidem memlbruni

et
sum
S^rijii'')
nb alfo [einer falhmg
Christi,
unctionis
ipsius
lâpg Un*),
auff ba au(^ id) feinen
particeps, ut
iitear,
et
nomen
ejus con-
âmtn
Belenne"), mi(^
bancfopjfer
jm ju einem
onb
meque
sistam ipsi
vivam
gra-
leBenbigen
barftee'^),
titudinis hostiam, et in hac vita,
mit
freiem
gewiffen
in biefem
lekn
nnb
alte
contra peccatum et Satanam, libera

et
juiber bie funbe
nb ênfet
ftreite,
bona conscientia pugnem,
et post-
êr na) in etoigleit mit
jm kr
ea seternum
in
cum
Christo
regnum
(Steaturen
a) Act.
8.
c)
^êrfdje*
omnes creaturas teneam.
11.1 loh. 2. 6) Act. 2. loel. 2. Mar. Kom. 12. Apoc. 5. d) Rom. 6. Apoc. 1.
Stag*
XXXIII.
SatumB
(Son, fo
I)ei|l
et
ottc5 eingeôrner
Quam
ob
causam Christus
voca-
bD(^ wit
au^
linber otte^
tur Filius
Dei uihgenitus, cum nos
fmb?
5(nttt)ort*
quoque simus filii Dei ?
Darum baf naturlii^ on

mB
feinet
S^rijln^ allein ber ewig
Quia
nus
solus Christus est coseter-
otte^
ifl'"):
tuir
aêr
et naturalis seterni Patris Filius;
ttjitle
auf gnaben ju linbern
nos autem propter eum, ex gratia, a Patre adoptati sumus.
otte angenommen fmb'')* i) Rom. 8, Ephes. o) loh. 1. Heb. 1.
1.
%xaQ.
Sarumt) nennefht jn nfern êrrn ?
XXXIV.
Qua
de causa
o/pjpellas
eum Do-
minum NOSTEUM ?

Question
32.
167
2Barum
genannt ?
jDtrj^
aUx bu
ein
S^tijl
But why
tian f
art thou called
Cliris-
%ntrr>oxt.
Answee.
Seit {$
burc^
ben
@tankn
ein
Because by faith I
am
member
Iieb S^rifti, nnb atfo feiner albung

tlêilâftig bin
;
of Christ, and thus a partaker of
auf ba ana)
ic^
feinen
His anointing
in order that I also

pre-
Siâmen belenne, mid)
^^m
ju
einem
may
confess
His name; may

sacrifice
lebenbigen
3)an!opfer
barftee,
nnb
sent myself a living
of
mit freiem emiffen in biefem Seben

tuiber bie
thankfulness
to
Him; and may

this
life,
(Snbe nnb ben Teufel
ftreite,
with free conscience fight against

sin
imb
lêrnac^ in Smigleit
êrrf(J)e*
mit S^nt ber
and the Devil in

eternity,
and
with
aUt Kreaturen
hereafter, in
reign
Him
^rage 33*
Sarnm
êipt
over
all creatui'es.
Question
33.
Sr otte^ cingc*
fo
Why
is
He
called
God^s only
the
borner o^n,
inber otte^ fmb ?
bod)
mir auc^
begotten Son, since we also are

children of
God?
Answer.
5(ntmort
X)arnm,
weit
S^rijlu^
allein
ift
;
ber
toir
Because Christ alone

nal natural
is
;
the eter-
emige natiirlidê (So^n otte^

aber
Son of God
but
we
nm
feinetmien au^
naben
ftnb
ju
are children of
God by
His
adoption
înbcrn otte^ angenommen
through grace
for
sake.
grage 34
SBarum
nennefi
Question
34.
\
bu 3^n
unfern
Why cdllest
thou
Him our Lord
^crrn?
168
CATECHISMUS.
!Da
er
n mit
Itib
ub
feel
on
Quia corpus
et
animam nostram
ber fnben, nb
^teufel^,
au^ alUra gemalt be^
a peccatis, non auro nee argento,
ni^t mit gott ober fitkr, fon^
sed pretioso suo sanguine redemit,

et
ber mit feinem tên?ern Slut, jl)m
jum
ab omni potestate Diaboli
libe-
eigentlûmb erlofet onb erlaufft ât^)^

a) 1 Pet. 1. et 2.
1
ravit,
atque ita nos sibi proprios
Cor.
6.
vindicavit.
XXXY.
2a^
êift,
baf
er
empfattgen
ift
on
Quid
TUS
credis
cum
dicis
Concep-
bem
êiligen ei|!, geboren aujj SOîaria
EST PER SpIEITUM SaNCTUM,
ber 3w^gftan?en?
NATUS EX MaEIA VIEGINE ?
5tntn?ort
Dap
ber
emige
on
otte^,
ber
blei^
Quod
ipse Filius Dei, qui est, et
luarer nb ewiger
ott
ift'"")
nb
permanet verus ac ssternus Deus,
bet^), mare mcfcÎidê natur, anf

fleifc^
bem
naturam vere liumanam ex carne
et
nb Blut ber 3ungfran?en 'â^
sanguine virginis Marias, operatione

S]3iritus Saneti assumpsit;
sit
tia"), bur(^ mrcfung be^ êiligen @ei|!^
ut simul
fratribus
an
fi($
genomen ât^), auff bap

famen !l)auib0
fet)*)
er
auc^
verum semen Davidis,

omnia
similis,
ber tvare
feinen
suis per
cato.
excepto pec-
Wbern
men
a)
e)
in allem gleid)^),
aufgenom^
bie fnbe^)
loh.
1.
Eom.
1.
b)
1.
Rom.
Luc.
2.
1.
9.
Gal. 4.
1.
lohan.
1.
d) Matt.
Ephes.
g)
6) Psal.
132. Korn. 1.
/) PhU.
Heb.
4.
^rag
2a nu^ Belomeftu au^
cmpfengnuf nb
ber êiligen
gel>urt ^rijii?
XXXVI.
Quem fructum percipis ex sancta
conceptione
et
nativitate (JJiristi?

Answee.
SBetl
169
dx un0 mit
Seit
unb eete on
Because, not witli silver or gold,
ber (Sunbe,
unb au
alter
ematt be^
(SilBet,
but witli His precious blood,
He
êufel^, nid)t mit
olb cber
has redeemed and purchased us,
fonbern mit feinem têuren 33lut, 3f)tn
jum
(gigent:ûm erlfet
unb erlaufet ât*
body and soul, from sin and from aU the power of the Dev, to be
His own.
^rage 35*
fBa^
êit,
Question
ij^
35.
ba
(Sr
em^jfangen
on bem lêitigen eijie, ge^

fcorenau^SOîaria
What is themeani7igof: Conceived BT THE Holy Ghost, bokn of

THE ViEGIN
ber^w^Sftau?
MaEY ?
Answee.
5(ntn?ort*
T)a^ ber ewige
o^n
ift
otte^, ber
That the eternal Son of God,
wahrer unb ewiger @ott

ttja'^re
imb Hei6et,
au
who
is
and continues
true
and
the
menf(Îi(ê
9*latur
bem
eternal God, took
upon
Him
flesh
êif(i)
unb S3Iut ber Jungfrau
5!Jiaria,
very nature of man, of the
and
bur(^ Sirlung be êiligen eijle, an

f{(^
blood of the Virgin Mary, by the

operation of the
that
genommen
!ât;auf baf (Er au) ber

îDaoib
glei(^,
fei,
Holy Ghost;
so
wa'^re
ame
feinen 23r^
bie
He
also might be the
tiTie
bern in Îtem
aufgenommen
seed of David, like unto His breth-
nbe*
ren in
all things, sin
excepted.
I^ragc 3 6.
2Ba^ fr ?lu|en fcelommj! bu au^
ber ^êiligen (Smpfdngnif
Question
36.
unb e^ûrt
What from the
henefit
dost
thou receive
holy conception
and
lirth
e^rifti?
of Christ?
22
170
CATECHISMUS.
!Da
cr ttfet mittler x^,
on mit \tu
Qiiod
is
noster
sit
Mediator, et
net nfûlb nb ollommenen êiligleit
sua innocentia, ac perfecta sanctitate,
meine fnnbe, barin

fr otte angefi^t
a) Psal. 32.
1
\)
bin empfangen,
mea
peccata, in quibus con-
Wottr).
ceptus sum, tegat, ne in conspectum
Cor.
1.
Dei veniant.
^rag*
2a^
gelitten?
erfteêfû bur(^
XXXVII.
ba5 mortlein
Quid
EST?
credis
cum
dicis
Passus
StntJDort*
3)ap
jeit
er
an
leib
nb
feel, bic
gan|c
Eum
pore,
toto
quidem
vitse suae
tem-
feinet lebend anff erben, fonbertic^
quo
in terris egit, praecipue
aber
am
enbe beffetben, ben jorn @otte
vero in ejus extremo, iram Dei adversus peccatum universi generis
wiber bie fnbe be ganzen menf(Îid)en

gef^lec^t getragen
âf),
auff ba er
humani corpore
nuisse, ut
et
anima
susti-
mit feinem
leiben, at
mit bem einigen

feel
sua passione,
tauquam
corpus
(Sbnopffer^), nfer leib onb

ber emigen
oon
unico
et
sacrificio propitiatorio,
erbamnnf
erlofcte,
n n
animam nostram ab
seterna
dam-
otte gnabe,
leben erwrbe*
a)
1
3.
gerei^tigleit
n ewigem
natione liberaret, et nobis gratiam

Dei, justitiam
et vitam
setemam
Pet. 2.
Esai. 53.
l)
1 loh. 2, et 4.
acquireret.
Korn.
^rag.
SOarumb
'ât
xxxvm.
bem
9î(^ter
er
nber
Quid
causce fuit^ cu/r sub judice
ôntio îlato gelitten?
Vgkyio Vtlkto pateretur ?
Slntwort
5lu[f
ba
er
nf(ûlbig onbcr
bem
Ut innocens coram judice politico

Answee.
2)a Sr unfer
fetner llnf(ûlb
lig!eit
2}JittIer ifi,
171
unb mit
ipet^
That
witli
He
is
our Mediator, and

perfect
unb otllommenen
His innocence and

covers, sin
in
meine
nbe, barin
oor
id)
Bin
holiness
the
sight
of
empfangen,
Bebedet,
otte
Stngefii^t
God,
my
wherein I was con-
ceived.
%xaQt 37.
2a
lein:
erjle^j!
Question
37.
bu unter bem SBrt^
What
dost thou understand by
elitten?
5(ntmort*
tJieword: Suffeeed?
Answee.
bie
Daf dx an
Seifc
unb eete
That
earth,
all
the time
He
lived
on
ganje Bît feinet gebend auf (Srben,

fonberticj)
but especially at the end of
akr am
(Snbe
bie
t)eJTeIt)en,
ben
His
life,
He bore, in body and

;
soul,
Born otte iber

ên
lât,
nbe
be^ gan^
the wrath of
menfcl)Ii(ên
efd)Ied)t
getragen
auf bap dx mit feinem Seiben, at^
God against the sin of the whole human race in order that by His passion, as the only
atoning
sacrifice.
mit
bem
einigen
(Sii^nopfer,
imfern
He
might redeem
geiB unb eete on ber ewigen 35er^
our body and soul from everlasting

damnation, and obtain for us the
grace
eternal
bammni^
@nabe,
erlofete,
unb
un^
otte
^tbtxi
erec^tigleit
unb emige^
of God,
life.
righteousness and
txvouxU*
forage 3 8.
Question
bem
lic^ter
38.
SBarum ât dx
unter
WTiy did
He
suffer
under Pon-
ôntio îlato
gelitten ?
tius Pilate, as judge f
5i(nttt)ort*
Answee.
unter
S(uf bap
dx
unf(ûlbig
bem
That He, being innocent, might
1^2
CATECHIS3HUS.
Slic^ter
eMd)en
etbamt
wrbe
^),
damnatus, nos a severo Dei judicio,
nb un^ bamit on betn ftrengen Ottêil

otte0, ba^
lebiget^)*
a) Luc. 23. loh. 19.
3.
quod omnes manebat, eximeret.
okr
m^
geên
folte, er=^
5) Psal. 69.
Esai. 53.
2 Cor.
5.
Gal.
XXXIX.
3ft Co etiua^ me^r, ba er
ijl:
ge^
JEstne
"oero
quiddam
am/plius^
creu^tget morben, benn fo er eitte^ an^
quod
APFixxjs EST CEUCi,
quam
si
bern tobt^ geftorkn tDere ?
alio genere mortis affectus esset f
5(ntn?ort*
3ci,
2)cnn barburd)
"bin
ic^
gemif,
Sane amplius.
Ex
Lac enim re
ba^
lge,
er bte ermalebeiûng bie auff
mir
3)ie^
sum
pisse ;
cert US,
eum
maledictionem,
rece-
auff
fi(^
gelaben âBe*)
quae milii
incumbebat, in se
crucis a
njeit ber
tob be^ (^reuê^ on
ott
er^
nam mors
Deo
erat
flud)t iuar'')*
d) Galat. 8.
&)
maledicta.
Deut. 21.
Galat. 3.
?^tag>
SarutnB ât S^rijhi^ ben tob ntuf*
fen leiben ?
XL.
Cur
necesse fuit, ut CTiristus
ad
MOETEM
5(nttt)ort*
usque se demitteret ?
CDarumB, bap on wegen ber

tigleit
gere(^^
Propterea,
tati
quod
alio
justitiae et veri-
nb warlêit
")
otte^,
ni(i)t
an^
Dei nullo
pacto pro nostris
berjt
fur onfere fnben
mo^te
bejalet
peccatis potuit satisfieri,
quam
ipsa
werben, benn hux) ben tobt be^

otte'').
a)
@on^
morte
Filii Dei.
Gen.
2.
h)
Heb.
2.

iDettUcên
uttb
173
^xd)kx erbaminct mrbe,
be
condemned by the temporal

judgment of God to
un bamtt on bent ftrengen Ux^

otte^,
judge, and thereby deliver us from
t^dl
ba
kr un^
ergelên
the severe
foKtc, crlebigte*
which we were exposed.
gragc 39.
^\t e etira me^r, baf (Sr
tjl
QuESTiois- 39.
ge*=
Js
the?'e
anything rnore in His

tJia7i
freu jig et
tuorbeit,
benn
fo (Sr etne
liaving heen ckucified,
if
He
anbetn ilobe gejlorBen arc ?
had died some
other death ?
Stnttort*
Answee.
t(I)
3a:
baf
benn babur^
tin
gemif,
Yes: for thereby I

that
am
assured
(Sr bie
S5ermalebelung, bie auf mir

gelaben âbi
;
He
took on Himself the curse
kg, auf
fic^
biemeil ber
which lay upon me; because the

death of the cross was accursed of
ob
juar*
be reuje
on ott erflu^t
God.
^rage 40>
Sarum
fen leiben ?
QuESTioisr 40.
ât
(E(;riftu^
ben
ôb
ntiif^
Why was
to suffer
it
necessary for Christ
DEATH ?
AlfSWEE.
5(ntn)ort*
ârunt,
feit
fiir
njeit
megen ber
otte^
(55erec^tig==
Because,
by
reason of the justice

satisfaction for
unb
SBa'^r^^cit
ni(^t anber^
bejal;let
and truth of God,
unfere
nben nt^te
our sins could be made no other-
w?erben,
benn burc^ ben 3;ob be o^ne^
wise than by the death of the Son

of God.
otte*
114:
CATECHISIUS.
XLI.
SarumB
tfi
er
ItQxaUn njorben
Quare etiam sepultus
est f
5(ntmort*
IDamtt
ju Isejeugen,
bap
er arâff=*
Ut
eo testatum faceret, se vere

esse.
tig gejlorBen fei5>*)*

a) Mat. 27.
mortumn
Luc. 23. loh. 19. Act. 13.
XLII.
SetI benn ^rtjû^ fur on gejlorBen
ift,
tt)te
At cum
tem
Christus pro nohis mor-
lompt^ baf ir au^ jêrkn
oppetier'it,
cur nohis quoque
est
muJTen ?
mo7'iendum f
5(ntn)ort*
S5ttfer tob
ij!
nit
ein bejalung
fur
Mors nostra non

transitus
est
pro peccatis
nfere fnb
fonber nur ein at)|lerBg
nostris satisfactio, sed peccati abolitio,
ber fnben, onb
eingang
jum emigen
et
in vitam
seter-
nam.
o) loh. 5.
PhU.
1.
Rom.
7.
^rag.
2a^ "belommen
au bem
opffer
njir mel;r
XLIII.
fr
nu
Quid prceterea cwpimus commodi

ex sacrificio
cruce f
et
nb tobt
(^^rijli
am
vnorte
Christi in
ereu^ ?
Stntwort*
2)a bur(^
feine
Irafft
nfer
atter
menfd) mit )m gecrcuîget, getobtet n
Quod virtute ejus mortis vetus noster homo una cum eo crucifigitur,
interimitur, ac sepelitur, ne pravaB
Begraben wirb"*), auff bap bie bofen

ljte be^ fleifê ni(^t
me^r
in n^
re^*
cupiditates et desideria carnis postliac in ei
gieren^), fonber bap wir n felbfl
i^m
nobis regnent, sed nos ipsos
jur bantffagung auffopffern")*

o) Korn. 6. Coloss. 2.
&)
hostiam gratitudiuis offeramus.
Rom. 6.
c)
Rom.
12.

forage 41.
1*75
Question
tDotben
41.
SBarum ij^Sr begraben
TFy
^^^05.9
ITe BUEEED ?
Answee. To show thereby that He was

âftig geflorktt
fei*
really dead.
forage 42*
SBetl bcnn Î)rijht fr un gcf!or^
Question
StTice then
42.
Ohrist died for us,

also die f
ten
ij^,
tt5te
lommt
e^,
ba
tt)it
au(^
why must we
jlerkn muffen ?
5(ntiUDtt*
Unfer ôb
fr
tjl
Answee.
ni^t
eine SSeâ'^tung
Our death
for our sin,
sins
life.
is
not a satisfaction
nnfere
nbe, fonbern nur
eine
but only a dying to

into
eternal
Stbf!erBung ber
nben, unb (Eingang
and
entering
jum emigen ^tbtn*
^^rage 43*
Sa Belommen
au^
bent
trir
Question 43.
mef)r fr Sûên
S^rifti
Opfer unb 3ôb
am
What further heneflt do we receive from the sacrifice and death of

Christ on the cross ?
treus?
5(ntwort*
!Daf bur^ feine ^raft xmfer alter
SJZenfc^
Answee.
That by His power our old man
is
mit
3^m
gelreujiget, getbtet
with
;
Him
crucified, slain
and
unb Begraben
gftc bc
regieren,
n>irb,
auf baf
bie Bfen
buried
flesh
that so the evil lusts of the
êifcê^ nic^t me'^r in
vM
felbj^
fonbern \^^^
wir une
aufo))fern*
that
may no more reign in us, but we may offer ourselves unto

a sacrifice of thanksgiving.
:5^m jur 3ânlfagung
Him
176
CATECHISMUS.
XLiy.
Satufn
folget
abgejiiege
ju
ber
Cur additur
DESCE]n)iT ad
ln"-
^cHe?
FEENA ?
5tntmort*
.
2)ap
tunge
t(^
in meinett pc^jl:en anfe^^
Ut
in sTimmis doloribus et gra-
erfict)ert fe^,
mein
^d^f &)n^
fd)rerfen, bie
vissimis tentationibus,
me
consola-
jiu âl)e mi(^ butc^ feine onan^fpre(i)^

liiê
tione hac sustentem,
quod Dominus
ana,% f($merên nb
mens Jesus Ciiristus ineuarrabilibus

animi sui angustiis, cruciatibus, et
terroribus, in
er au(^
an
feinet feele,
am Steul
nb
3UU0T
erlitten,
oon ber êifd)en angj^
quos cum antea, tum
nb pein erlofet^)*
a) Esai. 53.
maxime
in
cruce pendens, fuerat

angustiis et cru-
Mat. 27.
demersus,
me ab
ciatibus inferni liberavit.
^rag*
2a^ nuêt on
e^rifti?
bie
Stufferfte'ûng
XLV.
Quid nobis prodest eesueeectio
Christi f
5(ntn?ort*
rftlic^ ât
er
burc^
feine
5(nffer^
er
Primum, sua resurrectione mor-
jle^ng ben tob okrtonnben, ba^
tem
devicit, ut
nos posset ejus jus-
ber gerec^tigleit, bie er n^ bur(^ feinen
titiae,
quam
nobis sua morte pepefacere.
tobt ern?orên ât, fonbte têilâjftig
rerat,
participes
Deinde,
ma^tn")*
3wm
anbern werben auc^

feine
nos jam quoque ejus potentia ad
wir te^nnber burd)
frap
ertoecfet
novam vitam
mo, resurrectio
ti
excitamur.
Postre-
^n einem netoen leben ^)*

ten
if^
3um
brit^
capitis nostri Cliris-
n^ bie 5(nffer|êûng S^rijî ein

pfanb nferer feiigen
auffer==
nobis
gloriosae
resurrectionis
genjijTe
nostrae pignus est.
WungO*
a) 1 Cor. 15.
Rom.
2.
4.
1 Pet. 1.
Coloss.
3.
Ephes.
c) 1
Cor. 15.
Rom. Rom. 8.
l)
6.

QuESTio]sr 44.
Ill
SBarum
folget:
^tna^gefa^rcn
Why is it added: He
rNTO HADES ?
descended
in ha^ ôbtenrei(^?
5tntwort*
1)a^
la)
AlTSWEE.
Tliat in
I
in tneiiten l^^ften 5(nfc(^='

fei,
my
greatest temptations
tliat Christ,
tuttgen eTftd)ert
mein êrt S^ri^
may be
and
assured
my
flu^ âbe mid) burd) feine unau0fpred)*=

lid)e Slngfl:,
Lord, by His inexpressible anguish,

pains,
(^merjcn nnb (B^xcdtn,
terrors wlaicli
He
suffer-
bie
@r
aud) an feiner (Seele

erlitten,
am
ren^
ed in His soul on the cross and before,
unb jnODt
Stngft
on ber
t;ttif(ên
has redeemed
me from
hell.
the
nnb êin
erlfet
anguish and torment of
IJrage 45
Sanêt un^
e^rijli?
bie
Question
45.
5lnfer|lel)ung
What
the
henefit
do we receive
from
EESUKEECTION of ChHst f
Stntwort*
Srftlid)
jle'^nng
Answer.
First,
ât @r bnr(^ feine 5(nfer^
by His
resurrection
He
ben %q'^ iibern?nnben, ba Sr

bie
has overcome death, that
He
might
un^ ber ere^tig!eit,
r nn
bnr(^
têit==
make us
partakers of the righteous-
feinen ^Tob erworBen ât, lnnte

Iâftig
ness which
by His death He has
maên*
^vm
5(nbern nêrben
obtained for us. Secondly,

are
we
also
auc^
xo'xx
ie^t bnr(^ feine
raft ernjedet
ju einem nenen ekn*

ij^
3um
fetigen
X)rittcn
to
now by His power a new life. Thirdly,

is
raised
up
the resur-
nn^
bie Stnferjê'^nng S(;rijli ein ge^
rection of Christ
to us a sure
ijfe
^fanb unfcrer
5(nfer=*
pledge of our blessed resurrection.
jê^nng.
23
1T8
CATECmSMUS.
XLVI.
Sic crfteêjlu bap er

tnel gefaren ?
ift
gen
^m^
DIT
Quomodo intelligis ill/ud: AscenAD CCELOS ?
Daf (S^rijlu^ fur ben ugen
feiner
Quod
Cliiistus
aspicientibus
discipulis
Sunger,
ift
oon ber erbe aujfgeâte gen

ju gut bafelbfl
ift''),
de terra in ccelum sub-
l)mmtV)f nb on
bi
latus est, atque
etiamnum nostra
donec
re-
bap
er
miberlompt ju richten
bie
causa ibidem
est, et erit,
lebenbigen nb bie tobten*')*

a)
l)
e)
deat ad judicandum. vivos et morLuc.

24,
Act.
1,
Mat. 28.
Korn.
8.
Mar.
16.
4.
tuos.
Hebr.
Act.
4. 7. et 9.
Ephes.
Ooloss. 3.
1.
Mat. 24.
S^rag.
Sf^ benn (S^riftu^ nit
fce^
XLVII.
n^
Mf
A71 ergo Christus non
est ndbis-
an^ enbe ber
nêlt, n>ie er
n erêijfen
cum usque ad finem mndig quemadmodum promisit f

*
5(nttDort*
Sl^rijû^
i|^
marer Wtn\) n marer
Christus est verus

lionio,
Dens
et verus
Ott
ijt er
â)
feiner menf(J)Iid)en natur,

nicj)t
itaque secundum naturam

est in terra; at
Jeûnber
feiner
aujf erben ^)
SOîaieftet,
akr
genab
liumanam, jam non
na^
ottêit,
toei(i)t er
b)
secundum divinitatem suam, majestatem, gratiam et Spiritum, nullo
nb eift,
a) Mat.
nimer oon on^'')*

26.
28.
Mat.
loh. 16. et 17.

4.
unquam tempore
a nobis abest.
Act.
3.
c)
loh. 14. et 16.
Mat. 28. Ephes.
Srag.
Serben aber mit ber
xotx^ bie
XLVIII.
jwo
An vero
sit
isto
pacto
dum
naturoe
naturen in S^rijô nit oon einanber ge^

trennet, fo bie menfcêit nic^t oberal
ift,
in Christo non divelluntm\ si non
natura humana^ ubicunque
est
ba
bie ottt;eit ift?
divina f

grage 46.
ie oerjle^ft bu, ba^
1T9
46.
Question
^x
i|l
gen
How
words:
dost thou understand the
îmmel gefahren?
Xaf S^rijiu oot ben 5(ugen feiner
He ascended into Heaven?

Answer.
Christ, in sight of
That
ciples,
His
dis-
Snger
i|i
on ber rbe aufgeôl)en
was taken up from the

continues,
until
earth
gen îmmel, unb un^ ju gnt bafelbjl

ijt, t)t
into heaven;
and in our behalf
baf @r luieberlommt ju rii^ten
there
He
shall
bie Ceênbigen
unb
bte
lobten*
come again
the dead.
to judge the living
and
grage 47.
Sft benn (S^tijlu nt(^t tet un^
Question
47.
Ts not then Christ with us even

unto the end of the world^ as
an ba^ @nbe ber

crêif en ât ?
Selt, mie
Sr un^
He has
promised ?
5lntwort*
(S^rtjlu
if^
wahrer Wtn\) unb toap

feiner ntenfd)Ud)en ^la^
Christ
is
Answee. true Man and true God
rer
ott
i|^
na^
je^t
according to His
is
human nature, He
earth
;
tur
(Er
ni^t auf (Srben, abtx

5!)?aie|lt,
now not upon

Spiiit,
us.
but accord-
na6) feiner ottêit,
nabe
ing to His Godhead, majesty, grace
unb ei|l wet(^t Sr nimmer on un^*
and
He
is
at
no time absent
from
^rage 48.
Sterben aBer auf
biefe
Question
Seife
bie
48.
But
are not^ in this way, the two
jwei ^^laturen in S^rifto nic^t oon ein^
natures in Christ separated
from
he not
anber getrennt,
fo bie 5!}ienf(^êit ni(^t
one another, if the
Manhood
is ?
ukrattij!, babieôttêitijl?
wherever the Godhead
180
CATECHISMUS.
Wt
lêtt
ntd)ten: 3)enn
mil
bie
ott^
gcên^^
[ic
Minime
nam cum
sit,
diviDas
OttbegTeifU(^
ift
onb atlent(;alben
compreliendi non queat, et omni

loco praesens
xotxiiQ
')
fo
mup
Jret
folgen,
ba^
necessario conse-
wol
auffer()alb
angenommenen
befto
quitur, esse earn
quidem extra
tamen
na-
menf<^l;eit,
onb benno(^ nic^t

t|^,
m^
turam humanam, quam assumpsit,

sed
niliilominus
esse
ntger au<^ in bcrfelben

li(^
onb
^jerfon^
in
mit
IX oeteiniget
lere. 23.
Heibt^)*
lob. 3. et
eadem, eique personaliter unitam

permanere.
a) Act. 7.
11.
i) Ooloss. 2.
Mat. 28.
%xaQ.
2a
e^rijli?
n|et
on^
bie
îmmelfart
XLIX. Quem fructuTYi noMs
adfert as-
censio Christi in colum ?
Stntwort*
(?rftli(^,
baf
er
im îmmet
fr
bem
Primum, quod
trem pro nobis
in coelo
apud Pa^
Deinde,
lia-
angeft(i)t
feinet 3}ater, onfer frfpre^
intercedit.
êr
[er
ift^)*
fleifc^
3um
im
ba^
anbern, bap
jn
mx m^
fi(êrn
quod carnem nostram

nore confirmemur,
in coelo
I)imet
einem
bemus, ut eo tanquam certo pigfore,
^fanb
âl)ett,
er al
ba âupt, n
merbe înanff
er
ut ipse, qui
feine glieber an(^ jn
fid)
caput nostrum
est,
nos sua
membra
ncmen*")*
feinen
B^wt brten, ba
on
ad
se extollat.
Tertio,
quod nobis
terrena,
eijl:
jum
gcgenpfvinbt
f)txah
suum Spiritum mutui

mittit, cujus efficacia,
pignoris loco
fcnbet''), bnrc^ melcê^ Irafft
wir fncên
ift,
non
roa^
brokn
ift,
ba
Sl)ri|^n
fiênb
sed superna quserimus, ubi ipse est
IM ber rechten otte, onb ni(^t ba^

auff erben
a)
1
ad dexteram Dei sedens.
ij^*^)*
loh. 2.
2. c)
Rom.
8.
l)
2.
loh. 14. et 20.
Ephes.
loh. 14.
Phil. 3.
Act.
2 Cor. 1. et 5.
d) Oolosa. 3.

Antwort.
SJiit nickten
;
181
Answer.
bte ottl^ctt
benn weit
By no means
head
is
for since tlie
God-
un'6cgreifli(^
unb
aKentâlkn
fotsett,
gegen^
fie
incomprehensible
it
and
mrtig ift
fo
mup
ba
too^l
everywhere present,
that
it is
must follow
has
aupetâlb i^rer angenommenen ^tn\6)^

lêit,
indeed beyond the bounds

it
unb
bennocE)
nic^t
beftoweniger
perfntid) mit
of the
Manhood which
is
as-
aucj) in berfelben if!,

il)x
unb
sumed, but
the same
yet none the less in
oereiniget bleibt*
also,
and remains
it.
per-
sonally united to
rage 49.
SBa^ n|et un^
bte
Question
Himmelfahrt
49.
What
Christ'' s
heiieflt
do
'we receive fro, >.
^tjî?
5(ntwort.
Srftltc^,
ascension into heaven ?
Answer.
First, that
baf Sr im îmmel or bem

feinet
He
is
our Advocate
ÎngefK^t
fpred)er
3}ater^
unfer
ûx^
wir
in the presence of
His Father in
ift*
um
5lnbern, ba
heaven. Secondly, that

flesh in heaven, as
we have our
unfer êifd)
tm ipimmel ju einem
fi(êrn
a sure pledge,
^fanb âben, baf Sr, aU ba^ âupt,

un^
feine
that He, as the Head, will also take

us,
lieber au(^ s^
fx)
werbe
bajj
His members, up to Himself.
lînauf
ncl)men*
mn
^Dritten,
Thirdly, that
Spirit,
He
sends
us
His
dx un
feinen et|l
jum egenpfanb
as
an
earnest,
by whose
sitteth
êrab fenbet, burd) welcê ^raft wir

fucjjen rtâ^
power we seek those things which

are above,
brcben
ifl,
ba
(Il;rijlu^ ij!,
where Christ
on
ftênb
jur Sêd^ten @otte,

ijl*
unb
tti(^t
the right hand of God, and not

things on the earth.
ba auf (Erben
182
CATECHISMUS.
L.
SarumB
mttb înju gefegt, baf er
Cur additur : Sedet ad dexte-
fiê jut teilten
otte^ ?
BAM DeI?
5lttt)rt*
"â^ S^ttjbg batumB gen l^tmcl

fatett
t|!,
ge=*
Quia Ckristus ideo

declararet, per
in
coelum
baf
er ft(^ bafetbjl erjetge, al^
ascendit, ut se ibi caput suae Ecclesise
ba^ âubt feiner
(I^riftlid)en !tr(ên ^),
quod Pater om-
hux) rodî^ ber 35ater dte^ regiert^)

a) Eplies. 1. Coloss. 1.
b)
nia gubernat.
Mat. 28. loh.
5.
LI.
2Ba0 nu|et on^

fcr^
biefe êrrligleit
on^
Quid nobis prodest

nostri capitis Christi f
liceo
gloria
âupt^
(S^rtfli ?
Stntwort*
(Srjlltc^
baf
er burc^ feinen êiligen
Primum, quod per Spiritum Sanc-
eijl, in on feine glieber, bie îmtifcê

gat)en
tum
dona
in nos, sua
effundit.
membra,
coelestia
anfgeuft')*
3)arna(^, baf
tuiber
er
Deinde, quod nos
ne mit feinem gemalt

fc^êt onb erêlt^)*
a) Ephes. 4.
5) Psal. 2.
ae feinb
sua potentia contra omnes liostes

protegit ac defendit.
loh. 10. Ephes. 4.
^rag>
2ae
trDJ!et
LH.
bie
bi(^
wiberlunp
Quidte Gonsolatur reditus Christi
^rijî lu rieten bie leênbigen nb bie
AD JUDICANDUM VIVOS ET MOETUOS ?
tobten ?
%ntvooxt*
T)a^
tcf)
in altem truBfat nb oer^

eBe
Quod
in
omnibus
miseriis et per-
folgung mit auffgeri(^tem âupt,

be 9lic^ter3 ber
fic^
secutionibuSj erecto capite,
eundem
judicio
juuor bem gerieft
illum qui se prius pro
me

%xaQt 50*
Satum wirb
!^tnjugefe|t,
183
50.
Question
ha^
dx
Why is it added A^d sitteth at

:
fiê ût Siechten
otte^?
the eight
hajstd
of god
Answee.
'â^ (S^rijbs batum gen ^tmntel
gefahren
tft,
Because
Christ
ascended
into
ba
(Sr
ficf)
bafetbj^ ergeige
heaven
for this end, that
He
might
al^ ba ipaupt feiner (?^TtfHtd)en irê,
there appear as
Head of His Church,

all
burc^ xoddjt^ ber 35ater 5(tte regiert*
by whom the Father governs

things.
forage 51*
Question
êrrli(^!eit
51.
SBa^ nêt xm
biefe
What
henefit
do
ive receive
front
unfern âupte^ S^rijli ?
this glory
of our Head, Christ f
5(nt)ort*
Srftlicj),
Answee.
First, that
baf
(Sr biircj) feinen 'Zeitigen
by His Holy
Spirit
eifl in un^, feine lieber, bie Bimnt^

lifd)en
(Sr
He sheds
power
forth heavenly gifts in us,
OaBen
au^gief t*
feiner
Darna^, ba
tiber
His members; then, that by His
un^ mit
emalt
er^tt*
aUt
He
defends and preserves

all
??einbe f^êt
unb
us against
enemies.
forage 52
Question
2ieber!unft
52.
it to thee,
Sa
^rifti,
trfiet
biet)
bie
What
comfort is
that
.ju ri(^ten
bie Sefcen^
Christ SHALL COME AGAIN TO JUDGE
bigen unb bie Sôbten?

5lnttDort*
!Daf
fotgung
i(^
the quick and the dead
Answee.
unb
2Ser=*
in aller ^rBfat
That in
secutions,
all
my
sorrows and per-
mit
aufgerichtetem
ftc^
âupt
with uplifted head, I look
eBen be^ ^xîtx^, ber
juor
bem
for the selfsame One,
who has
be-
184
ottc0
fr
Tnt(^
CATECHISMS.
batgejlelt,
onb
atte
Dei
statuit, et
maledictionem om-
iêrmalebeiung on mir l)'mma, genomen

{)at,
nem
me
abstulit,
judicem e
et
coelo
aup bem l;uM gemertig

er alte
Bin''),
expecto, qui
omnes suos
neos
ad
baf^
[eine
nb meine feinbe, in
liostes in aeternas
poenas abjiciat;
electis
se,
bie
ewige crbamnnf werjfe^):

fam^jt
alten
mi^
me
vero
cum omnibus
akr
anêrmelten ju }l;m
freub
ijnb l;errligleit
in coelestia gaudia et
sempiternam
in bie t;imlifd)e
gloriam, traducat.
neme*')*
a) Luc. 21.
Eom.
8.
Phil. 3.
c)
Tit.
2.
&)
Thess.
1.
1 Thess. 4.
Mat. 25.
Mat. 25.
f&n dJott
hm
êiligen (Bcift*
de deo spieitu sancto.
LIII.
2a^ glauBflu om
êiligen eift ?
Quid credis de Spiritu
Sai^cto ?
5(ntn)ort*
@rjlti(^
baf^ er
gteid)
ewiger ott
Primum, quod
seternus Dens,
Filio.
sit
verus et
co-
mit bem 35ater onb bem (Son ift^*
cum
aeterno Patre et
3nm
t|!^),
anbern, baf^ er aud) mir gcgeljen
Deinde, quod mihi quoque

sit,
mid)
hvix)
ein
waren glauben,
teil='
datus
ut
me
per veram fidem
l)rifti
lâfftig
nb aKer feiner woltâten

machet"),
Christi et
omnium ejus beneficiorum

faciat,
m^
l)ip
troftet'O,
nb
participem
me
consoletur, et
be^ mir bleibe wirb

a) Gen. 1.
in ewigleit ^)^
Cor.
3.
mecum
in seternum maneat.
Esai. 48.
Cor.
6.
Act.
5.
b)
Matt. 28.
1
2 Cor. 1.
d) Act. 9.
c) Galat.' 8.
1 Pet. 1.
1
Cor.
6.
e)
loh. 14.
Pet. 4.

etii^tc
185
for
otte^
fr
mid)
bargefleltt
fore offered
Himself
me
to
tlie
imb aUt 35ermalebetung on mir în^
judgment of God and removed

from
weg genommen ât, au^ bem îmmet

gewrtig Bin; baf
me
all curse,
to
;
come again
wlio
sliall
as
dx aUt
feine
unb
Judge from heaven

all
cast
meine êinbe in bie ewige 35erbammnip

werfe, mid^
wl;lten,
His and
my
all
enemies into ever-
akr, fammt aen

fi(^
%um^
lasting
condemnation,
but
shall ones,
ju
in
bie
^îmmlifcê
take me, with
His chosen
^reube unb
êrrli(i)leit nel;me*
to Himself, into heavenly joy and

glory.
25on ôit
hm
êiligen Reifte,
of god the holy ghost.
?^rage 53*
QiESTioN 53.
!^
2a0
glauBefl
bu om
e i
li g
eifte?
What dost thou believe concerning/ the Holt Ghost ?

Answee.
Stntwort*
@r|!Ii$, baf (Sr gleid) ewiger
Oott
First, that
He
is
is
co-eternal
God
Sec-
mit bem 35ater unb bem
oê x%
with the Father and the Son.

ondly, that
;
Bum
ift,
5tnbern, ba (Sr aucf) mir geget)en
He
also given unto
mic^ burd) einen warren tauBen
me makes me by
taker of Christ and
a true faith parall
S^rifti
imb
alter
feiner
SoÎtâten
His benefits
with
têilâftig mac^t, mic^ trojlet,
unb
l)ei
comforts
me
and
shall abide
mit Heiben wirb
in Swigleit*
me
forever.
24
186
CATECHISMUS.
LIV.
2a glauBjû on ber
lêtligen
aH^
Quid credis de sancta et cathoLiCA Cheisti Ecclesia ?
gemeinen (Iri|lU(ên trd)en ?
3(ntn)ort*
I)af ber
on
otte^^) au^ bent

gefc^lecj)t^),
Credo Filium Dei, ab

di
initio
mun-
ganzen
ein
menfc^ti(i)en
j^^m
ad finem usque,
sibi
ex universo
aupermelte
gemein
[ein (êifl
pxm emigen
nb juott^)
^),
genere
bumano coetum ad vitam

electum,
leBen''), bur(^
seternam
per
Spiritum
fide conser-
in einigleit be^ maren
gtmikn^
on
suum
vare;
et
verbum, in vera
anBegin ber vodt, Bif an enb^) uct^

famle, \)ui^t onb eriâlte "), n baf
ic^
sentientem, colligere, tueri, ac
meque vivum
esse, et
ejus
ccetus
berfel6en ein lelênbige^ glieb Bin ^), on
membrum
surum.
perpetuo inan-
ewig
d)
Heikn
59.
merbe')*
&)Gen.
26.
1. c)
a)Ioh. 10.
Esai.
Eom,
10.
8.
Ephes.l,
Ephes.
5,
Kom.
et
e)
/)
Psal. 71.
1 Cor. 11.
g) Mat. 16.
i) 1
loh. 10.
1 Cor. 1.
A) 1 loh. 3.
loh. 2.
Stag*
SBa
erfleêftu
LV.
bie
burc^
gemein*
Quid
torum?
sibi vult cojviMUJsrio
sanc-
f(âjft ber
êiligen?
5(ntwort*
(Srjlli^,
baf
alte
nb jebe gtauBtgen,
Primum, quod universi

credentes Christi et
et singuli
aU
glieber
an bem
feinen
m^"^^
3um
^xxô,
omnium
ejus
onb alten
fcêên
nb gaBen,
anbetn,
êil
bonorum, tanquam ipsius membra,
gemeinfcâfft âbtn'').
ba
ein jeber feine
gaBen û nu| nb
luitlig
ber anbern gtiebcr,
nb mit freu*
miffen
8.
communionem babeant. Deinde, quod singuli, quse acceperunt dona, in commune commodum et universorum salutem prompte
conferre debeant.
et alacriter
ben anzulegen
ot 13. Phil. 2.
fid) f<J)uIbig
foP)*
a) 1 loh. 1. 1 Cor. 1.
Eom.
l)
1 Cor. 12.

forage 54*
2a
gtauBj^
187
54.
Question
l^
bu on ber
ircjje?
eiligen,
aUgemeinen
What dost thou believe concerning the Holy Catholic Chuech?

Answee.
5(ntn)ort*
!Da ber
ganjen
o^n
otte,
au
bem
fic^
That, out of the whole

race,
human
ntenf(Îicên
efd)Iec^t,
from the beginning to the end
eine auêrmÎte
igeBen, biird)
emeine
jnnt ewigen
of the world, the
Son of God, by
de-
feinen
Oeijl nnb 2Bort,
His Spirit and word, gathers,
in (Einigfeit be^ tua^ren laiikn, on
fends and preserves for Himself
5(nkginn ber SBelt

faminle,
f(^|e
Mo
an^^ (Snbe oer^
unto everlasting
life,
a chosen com-
unb
erhalte,
nnb baf
munion, in the unity of the true

faith;
i^ berfelben
ein leênbige^ lieb Bin,
and that
I am,
and forever
nnb emig Heikn werbe*
shall remain, a living
member
of
the same.
?5rage 55*
Question
bie
55.
Sa
erjê^fi
bn bur(^
(^t^
What
dost
thou understand hy
meinfdâft ber Zeitigen?

Slntwort*
rjÎic^,
the coMiMuisrioN
of saints
Answee.
tdnBigen,
S'^rifio
ba^
atte
unb
jebe
First, that believers, all
and every
have
al
lieber,
an bem êrrn
one, as
members of
Christ,
unb
alien feinen
d)ên unb aBen
part in
sui'es
Him and
gifts;
in all His trea-
emeinfd)aft
âben*
feine
Bum
5(nbern,
^^û^
and
secondly,
that
baf
ein
3eber
âltxi ju
each one must feel himself bound

to use his gifts, readily
fully, for
unb êil ber anbern lieber unb mit ^reuben anzulegen

iffen foil*
ftc^
wiig
fûlbig
and
cheer-
the advantage and welfare
of other members.
188
CATECHISMUS.
Stag.
Sa (jkuBfhi on
nbett ?
erge'bung
ber
LVI.
Quid credis de -R-Eûsio^^

TOKUM ?
-pbcca-
5tntiort*
!âf
g^rijli
ott
willen")
mB
alter
bet
gnugtûung
Deum
Christi,
illius
propter
satisfactionem
meiner [nben,
ic^
meorum
peccatorum, atque
and) ber fnbli(f)en art, mit ber
mein
leBenlang
ju j^reiten
âk^) nimmer^
fonber
me^r gebento mit:

0ere(^tig!eit S^rifti
mir
bie
auf gnaben
\^txi^
dii,
fott
ba
icj)
in^
geri(^t
nimmermehr
cum qua milii per omnem vitam pugnandum est, memoriam omnem deposuisse, et me justitia Christi gratis donare, ne unquam in judicium veniam.
etiam
pravitatis,
lommen'')*
J) lere. 31. Psal. 103.
a) 1 loh. 2. 2 Cor. 5.
Rom.
7. et 8.
c)
loh. 3.
^rag*
2a
trof! bid) bie aufferfteûng be
LVII.
Qtiid
te
consolatur eesureectio
fleifcê ?
CAENIS
Antwort*
â
fem
ni(^t aetn
meine
feet
nac^ bie^
Quod non tantum anima

postquam
vestigio
e
mea,
tebe at âtb ju (It)ri|ô

''')
jrem t;aupt
aii(^
corpore excesserit, e
genommen wirb
bip mein
aujt
fonber
baf
ad Christum caput suum

;
fteif(^, buret) bie frajft (it;rifti
assumetur
verum
quod
haec
erwelt, wiber mit meiner feelen
quoque caro mea, potentia
Christi
vereiniget, ub
gtei(i)formig
a) Luc. 23.
1
bem
têitigen teit) G^rifti
excitata, rursus animse mesB unietur, et glorioso Chi'isti corpori con-
werben fot^)*
PhU.
1.
l)
1 Cor. 15.
lob. 19.
formabitur.
loh. 3. Phil. 3.

Question
2a^ gtaukfi bu oon ber S5etge*
56.
189
What dost
thou believe concerning
l)ungbeTnben?
%ntvooxt*
'â^
^rtfit
the rOKGIVEJSTESS
OF SLNS 1
Answek.
enugtûung
Ott
)itten
um
ber
That God,
for tlie sake of Christ's
alter
meiner (Snben,
5lrt,
satisfaction, will
no more remember
and) ber fnbltcên
mit ber
id)
my my
sins,
neither the sinfal nature

all
mein Sekn lang ju jbeiten âBe, nim^

mermel^r gebenlen
with which I have to struggle

life
mU,
fonbern mir bie

f(ên^
long;
but graciously im-
(S5ere(^tiglcit ^rifti
let,
folt
au^ naben
parts to
me
the righteousness of
ba
ic^
in^^ eri(i)t nimmermcl;r
Christ, that I
may nevermore come
lommen*
into condemnation.
i^rage 5 7
2Bag
trftet
Question
57.
.
bi^
bie
ûfer^
What
comfort does the eesukthee ?
jlelûng be^ ^leifcê^?
EECTiON of the body afford

Ajstswee.
5lntn)ort*
2)af nt^t
allein
meine (Seele
m)
That not only

life,
my
soul, after this
biefem SeBen atbatb ju S^rijô i^rem
shall
be immediately taken up
âupt genommen mtrb

ba bie^ mein
fonbern aud^,
to Christ its
this
Head; but
also that
^leifc^, burc^ bie
raft
my
body, raised by the power

again be united
like
d^rtfti aufermedet, iieber mit meiner

(Seete ereintget,
of Christ, shall
nnb bem
êiligen eibe
with
my
soul,
and made
unto
S^rijî glei(^frmtg werben folt*
the glorious
body
of Christ.
190
CATECHISMUS.
LVIII.
Sa0
ttoft
biet)
ber
%ciidd om
Quam
consolationem
%
capis
ex
ewigen lekn ?
articulo de vita êterfa
Unttcoxt*
3)af,
na^bem
ewigen
tc^
jeûnber ben an^

in
Quod, quoniam in prsesentia

aeternse initia in
tisco,
vitse
fang
ber
fteube
id)
meinem
lekn
meo
sit,
corde prsesen-
êrên empfinbe''),
na) biefem
futurum
ut post hanc
uollommene
lein
fetigleit kftên werbe, bie
vitam plena perfectaque beatitudine

potiar, in
aug
gefeên, lein o^r getôret, onb

ift ^),
qua
in
Deum cum cohaeredisempiternum

prsedi-
in leinet menf(ên ^txi^ nie lomen
bus meis
ott
ewiglid) barin jn greifen*')

h) 1
cem; quam quidem beatitudinem

nee oculus
vidit,
a) 2 Cor. 5.
Cor.
2.
c)
loh. 17.
nee auris audivit,
nee ullus
hendit.
homo
cogitatione compre-
?5tag.
2a^
bn bip
îlfft
LIX.
wenn
biet)
aBer nnn,
At cum
utilitatis
Jicec
omnia
te
credis^
quid
atte^
glaukft ?
inde
ad
redit f
Stntwort*
â^
d)
ic^
in (^^rijô fr
Ott
gerecht,
Quod
in
Christo
Justus
sum
onb ein dxl be^ ewigen lekn^ i)in^)

Habac.
2.
coram Deo,
et liseres vitse seternse.
Korn,
1.
loh. 3.
?^tag
2ie Hfht gere(^t fr Oott?
LX.
Quomodo Justus
es
coram Den?
5(ntwort*
Mein
bur(^
waren glaukn
in
Sefum
Sola fide vera in Jesum Chris-

i^rage 5 8
191
58.
tlie
Question
fBa^
ttftet
bi(^
ber
WctiM oom
What
article
comfort hast thou from

?
enjigen Set) en?
of the life eveelasting
5lntort
Daf, na(^bem
ic^
Answee.
ben 5(nfang
je^t
That, inasmucli as I
now
feel in
ber emigen ^reube in
meinem êrjen
my
lieart tlie
beginning of eternal
empftnbe,
id)
nac^ biefem
gekn
njerbe,
ooK=
bie
joy, I shall after this life possess
lommene
lein
eligfeit
kfiên
complete
bliss,
such as eye hath
Stnge gefeiten, fein )^r

feinet 9)'Jenf(ên êr^
ett)igUd^
gettet,
not seen, nor ear heard, neither
unb in
i|^
;
gelommen
hath entered into the heart of man

therein to praise
Ott
barin ju
j^reifen*
God
for ever.
Question
2Ba6
lîlft
59.
e bit aber
nun,
xotvxi
bu
But what
does
it
help thee now,
bie5(lte^glaukft?
that thou helievest all this f
5tntn>ort*
I)ap
t(^
Answee.
ott
geredet,
in S^rifto or
That I
am
righteous in Christ
unb
ein (Srbe be enjtgen Seben^ bin
before God, and an heir of eternal

life.
i^rage 60*
Siebtfi bu gerecht or ott ?
Question
60.
How
God?
art
thou righteous hefore
Stntmort*
Sttletn
Answee.
oxi
bur(^
wahren lauben
Only by true
faith
in
Jesus
192
CATECmSMUS.
tum: adeo ut
licet
mea me
con-
mein
aUt
getiffen
auflagt,
bap
id)
miber
scientia
accuset,
quod
adversus
tUt
otte
fc^merlic^ gefnbiget,
l)ah ^),
omnia mandata Dei graviter peccaverim,
nb bcrfelben leinet nie gehalten
nee
ullum
eorum
serva-
md) no(^ jmerbar

bin"): bo^
bienjt*^),
ju
aem tofen
alte
geneigt
er==
verim, ad
liaec
etiamnum. ad omne
ot
ol^n
meine
au lauter gnaben*), mir
bie
malum propensus sim, nihilominus tarnen, modo lisec beneficia vera

animi fiducia amplectar, sine ullo
olfomme gnugtûung^/
ub
gere(^tig!eit
êiligleit S^rifti [(êndet ^)
u gu=
meo
dia,
merito, ex vera Dei misericor-
te(^net^),
aU
l^ctte i(^
nie leine fnbe

felbft alten
mihi perfecta
satisfactio, justi-
begangen noc^ gehabt, ub
tia et
sanctitas Ckristi imputetui*

si
ben geôtfam ottbrac^t, ben ^rijhi3

fr mi(^
folcê
{;at geleiftet '),
ac donetur, perinde ac
ipse
nee ullum
wenn
i) allein
peccatum admisissem, nee ulla

labes
inlisereat;
njoltât
mit
glauMgen êrên
mihi
quasi
imo
vero
anneme'')*
a)
&)
eam obedientiam, quam pro

prsestitit, ipse
Rom. Rom. 3.
2.
3. c)
Galat. 2.
Ephes.
(?)
2.
e)
Phil.
3.
me
Christus
perfecta
Rom.
7.
Tit. 3. 1 loî- 2-
Ephes.
2 Cor.
/)
i)
1 loh. 2.
g')
Rom. Rom.
3.
prsestitissem.
4.
5.
2 Cor. 5.
k)
Rom.
3.
loh. 3.
?5tag*
SCarumb fagjlu bap bu aein bur(^
ben glauben gerecht feêf^?
LXI.
Cur
sola fide
te
justum
esse
affi/r-
mas?
5(ntn)ort,
sjli^t
!eit
baf
tc^
on ujegen bet
tuirbig^
Non quod
Deo placeam
;
dignitate fidei meaa
meinet
glaubend
ott
gefalte:
sed quod sola
satis-
fonber baruin, bap allein bie
gnugt^^
G^rij,
factio, justitia et
sanctitas Christi
ung, gere^tigleit onb
lj)eiUg!eit
mea
vero
justitia sit
coram Deo.
alia ratione,
meine
gere(^tig!eit fr
1.
@ott
ifi'*),
ub
eam non
Ego quam
o) 1 Cor.
et 2.

Sefum e^rtfbm
f(ôn
193
is
:
%i\o, ba^ ob mid)

ic^
Christ.
That
altliough
my
the
mein eroiffen anitagt, baf

atte
conscience accuse me, that I have
ibcr
ebote
otte
f<^n)eTli(i)
grievously sinned against
all
gefnbiet,
unb
betfelben
leine
je
commandments of God, and have

never kept any of them, and that I
gehalten âbe, au) nod) immerbar ju
attem
o^^ne
23fen
alt
geneigt
Bin,
bod)
ott
am
still
prone always to
all evil,
mein
35erbienft,
au^ lauter
yet God, vdthout any merit of mine, of mere grace, grants and imputes
to
naben, mir
fûung,
bie
ooKlommene enug^
unb
êiligleit
erec^tigleit
me the perfect
satisfaction, right-
S^rifti f($en!et
unb
jurec^net,
aU
^tte
ge^
eousness and holiness of Christ, as

if I
t^
nie
eine
(Snbe Begangen
felBf!
no^
had never committed nor had

sin,
lâBt,
unb
atten
ben eôrfam
fr
any
and had myself accomall
ottbra^t, ben (J^rijhi

geteiftet,
mi^
ât
plished
the obedience which
wenn
x)
allein
fol(ê
2BoÎ^
Christ has fulfilled for me, if only

I accept such benefit with a believ-
tlât
mit glubigem êrjen anne|)me*
ing heart.
^rage 61*
SGBarum
fagft bu,
Question
attein
61.
bap bu
feieft
bur^
Why
sayest thou^ that thou art
ben tauBen gere(^t
righteous only hy faith f
5tntmort*
S'lic^t
Ans WEE.
Not
faith;
bap
la)
on megen ber 2r^

gefalle
;
that I
am
acceptable to
God
bigleit
meinet tauben^ @ott
on account of the worthiness of

but because only the
my
fonbern barum, ba attein bie enug^^
satis-
tûung, ere(^tig!eit
a^xxfti
unb
êiligfeit
faction, righteousness
and holiness
meine ere^tigleit or ott
of Christ
is
my
righteousness be-
25
194
i)
CATECHISIUS.
btefelBe
nt(i>t
anberfi,
benn
allein
fide,
amplecti
et
mihi
applicai-e
iux) bcn
glaukn annemen, nb
mii:
queam.
gueigen !an^)
h) 1 loh. 5.
%xaQ.
LXn.
unfere fr
SarumB lonnen
bte
abtx
gute
Our
7iostra
hona opera non pos-
xotxd ntt
geredjtiglett
Ott,
sunt esse justitia, vel pars aliqua

justitice
ober ein
ftu(l
berfelben fein?
coram Deo
5(ntnjott*
X)animl), bap bie gere(^tig!eit, fo fur
Propterea quod oportet earn justitiam, quae in judicio
otte
geri(^t
Belleben
fot,
burcâuf
Dei
consistat,
OOomcn, nb bem ottlic^cn efe|
perfecte absolutam esse, et
omni ex
gan^
gleid) formig fein
mu''),onb aber
parte
divinae
legi
congruentem;
au^
onfere bejê xotxd in biefem lebe

befle(!t
nostra vero
etiam prsestantissima
ac onuollomen, n mit fnben

fijtb^)*
a) Galat. 3. Deut. 27.
V) Esai. 64.
quaeque opera, in hac vita sunt imperfecta, atque adeo peccatis inqui-
nata.
^rag.
2}erbienen
LXIIL
gute
toer^
aber onfere
boc^
Quornodo hona opera nostra nihil

promerentur^
senti et in
ni^t^, fo
fte
ott
in biefem onb
cum Dens
et
in prce-
julnfftigen leben mil belohnen ?
futura vita mercedem
pro his
2lnttt)ort*
!I)ie
se
daturum promittat ?
Belohnung gefd)i$t nit auf er^
Merces ea non datnr ex merito,

sed ex gratia.
bienjt, fonber
c) Luc. 17.
auf gnaben")*
grag.
9J?a^t aber biefe Ic^rc nic^t forglofe
ttb
LXIV.
An non
dit
autem
hcec doctrina redet
erru^te leut ?
homines securos
profanos ?

ij^,
195
imb
i)
biefelbe nict)t
anber benn
fore
God, and I can receive the

it
allein buret)
ben
laukn
anne(;men unb
same and make

other
my own
in
no
mir jueignen faun*
way than by
faith only.
forage 62*
Question
guten
he
62.
ivoi'Ics
o'igltt-
2Barum lonncn
aber unfcre
^2(t wliy cannot our good

tlie
2Ber!e nid)t bie ercdjtigleit yor ott

ober ein tcf bevfctben fein ?
whole or part of our
eoiisness before
God?
5lntn?ort
Answer.
fo
ârum,
njeit
bie
ered)tigfeit,
folt,
Because the righteousness which

can stand before the judgment-seat
of God,
or otte eri(^t kftel^cn
Hx)^
au
oHlommen
ganj
unb
bem
gttlid)en
fein
must be
perfect through-
efe^
a'ber
gtei(i)frmig
l)eften
muf;
out and wholly conformable to the

divine law
;
au) unfere
SBerfe in bie^
whereas even our best
fem
Sekn
atte
imoUfommen unb mit
works
in this life are all imperfect
(Snben Befielt fmb
and
defiled
with
sin.
^rage 63,
SSerbienen
nid)t, fo
fte
Question
63.
akr
bo(^
unfere guten 2er!e
How
will to
is it that
our good worlcs

it is
ott
in biefem
unb
?
merit nothing, while yet
God^s
bem
julnftigen 2el)en
njill
kto^nen
reward them in
to
this life
and
in that which is
5(ntioort*
come f
Answer.
nic^t
îe Setoûng
SSerbienj^, fonbern
gefiîe^^t
au^
The reward comes not of

but of grace.
merit,
au^ naben*
i^rage 64,
5D'la(^t
Question
64.
aBer biefe Seigre nic^t forglofe
unb
oerruc^tc eute?
But does not this doctrine mahe m^n careless and profane f
196
CATECHISMUS.
^dn,
hk;
fo
X)ettn
niucgli(^
tj^,
baf
Non neque enim

:
fieri
potest, ut
e^rijô
buti^
n?aren
Qiaubtn
qui Christo per fidem

fructus gratitudinis non
insiti sunt,
fmb eingepflanzt, nit ftui^t ber band*

^barleit fotlen
a) Matt.
7.
proferant.
Bringen*)*
'
S5ott
ben l^cigctt âcramentctu
DE SACKAMENTIS.
LXV.
3)ie)eil
ben altein ber gtaiiB n^
Quoniam
igitur sola fides nas
S^rif, nb alter feiner moltâten têil*

âfftig
Christi atque
omnium
ejus bene-
ma(^t:
woêr
lompt
foI(êr
ficiorum participes
proficiscituT
facit^
unde
glaube ?
Jicec fides?
5(ntwort*
ADer êilig
eij^ touxd
benfelben
Spiritu Sancto, qui earn per
in nfern lernen"), bur*^ bte prebig be^

lêiltgen (Suangetion^,
praedicationem Evangelii in cordi-
bejêtiget
ben
bus nostris accendit,
et
per usum
burd) ben brauch ber ^êiligen Sacra^
Sacramentorum
confii'mat.
menten^)*
a) Ephes. 2. loh. 3.
d)
Mat. 28. 1 Pet.
1.
^tag*
SBa^
feinb bic
Lxyi.
Quid sunt Sacramenta ?
Sacrament?
5tntn)ort*
So
feinb fi^tbare ^êilige njarjei(ên
Sunt sacra
et in oculos incuri'en-
nb igill, on ott barju eingefe|t,
tia signa, ac sigilla,
ob earn causam
bap
er
un^ burc^ ben
hxaxi) berfelkn, bie
Deo
instituta,
ut per ea nobis

Answee.
bh,
S^rijlo biird^ roa^xtn
nic^t
197
fo
tauten
ber
fmb
eingepflanjet,
^tu(^t
No; for it is impossible that those who are implanted into Christ by true faith, should not bring
forth fruits of thankfulness.
2)anlbat!eit fotten bringen*
S5ott bctt
êtUgcu Sactamentcn
ofthe holysaceaments.
%xag^t 65,
3)te?ctl
(f)x\\ti
Question
taute un^
SBo^ttâten
fot(êr
65.
benn
attein ber
Since then we are made partak&ra
unb
alter
feiner
of Christ, and
faith
faith f
07y,
all
His
benefits,
hy
têitâfttg nta^^t,
oêr lomtnt
whence
comes
this
taoik?
5tnt?ort*
T)tx
lêittge (I5eifi
mtrlet benfetbeit in
Answee. The Holy Ghost works

hearts
it
in our
unfern êrjen burd) bte ^^rebigt be^

fettigen
il^n
Soangetium, unb
ben et>rauc^ ber
befttiget
lêittgen
bur(^
by the preaching of the Holy Gospel, and confirms it by the use of the Holy Sacraments.
acramente*
?5rage 6Q.
SGBa^ fmb bte
Question
66.
acramente ?
What
are the Sacraments f
5tntn?ort
(
Answee.
Sa'^rjeiên
fmb
fii^tbare, fettige
The Sacraments
signs
are visible, holy
unb
baf
(Sieget,
(St
oon ott baju emgefe^t,

berfet*
and
seals,
appointed of
God
une bur(^ ben @et>rauc^
for this end, that
by the use
ther<
198
erêtfjTung be
CATECHISMUS.
Suangelion
nb
bejlo Beffer
:
promissionem Evangelii magis declaret

et
jmictftel)cn gebe,
licl),
t'erfiegele
5lem^
obsignet
quocl
scilicet
baf
er
n on legen be^ einigen
non universis tantum, verum etiam

singulis
creclentibus, propter
op\\ix^
^rijli,
am Sreu^
olbrad)!,
uni-
ergeBung ber fnben, nb emige lekn
cum
illud
Christi
sacrificium
in
auf gnaben ^tndt")*

a)
cruce peractum, gratis donet remisDeut. 30.

Leuit. 6.
Gen,
9.
17.
Eom.
4.
sionem peccatonim,
et
vitam
aeter-
Heb.
Ezech. 20.
nam.
LXVII.
(Seinb benn
t)eijbe
ba^ wort nb bte ba

fie
JSlum utraque igitur^
et
Verhum et
acrament
bal;in geri(^t,
unfern
Sacramenta^ eo spectant, utfldemnos-
glauben auff ba^ opffer 3efu ^xif
tram ad sacrificium Christi

jperactum.,
m cruce
am
Sreu^, al auff ben einige grunb
tanquam ad wnicum nos-
nferer feligleit nêifen ?
tree sahitisfundamentum^ deducant ?
5(ntn)ort
Sa
le'^ret
freÎii^:
!l)en
ber lêig eift
Ita
est:
nam
Spiritus
Sanctus
im
(Suangelio,
onb
Befêtiget
baf? nfere
docet Evansrelio, et confirmat Sacramentis,
burd) bie
t;eitige
Sacrament,
jêê
omnem nostram
esse
salutem
sacrificio
gan|e
o^ffer
feligfeit
in
bem
einigen
positam
Christi,
in
unico
S^rifli, fur
n^
am
Sreu^ ge*
pro nobis in cruce oblati.
fcêênOa)
Eom.
6.
Galat.
3.
%raQ.
2ieuiel (Sacrament ât d^rijk^
LXVIII.
im
Quot Sacramenta
tus in novo foderef
instituit Chris-
neiDen 5leftament eingefe^t ?
Stntwort*
wei^
^''''ilig
:
ben
l)eiligen Sâuff,
nb ba^
Duo
Baptismum,
et
Sacram
SlknbmaL
Coenam.

kn
bte
199
35cr:êtung
(Suatrgetium^
of
He may
:
the more fally declare
bef!o t)e|[et ju crjleên gebe

ftcgele
:
wnb
m-
and
seal to us tlie
promise of the
namlid), ba
Sr un on megen
Gospel
namely, that
He
life,
grants
be^ eintgen O^fer d^rifti,

ottbrad)!, 35ergebung bet
am
^reuj
us out of free grace the forgiveness

of sins and everlasting
for the
(Snben unb
fcênle*
ewigem Seên au
naben
sake of the one
sacrifice of Chi-ist
accomplished on the
cross.
forage 67
(Stnb benn beibe, ba^ 2Bort unb bic
Question
67.
the
Are hotli these^

the
then.,
Woi^d and
to direct
(Sacramente, ba()in
gertd)tet,
bap
fie
Sacraments^ designed
to the sacrifice
cross.,
unfern lauBen auf ba Opfer êfu

d^rifti
our faith
of Jesus
am
^reuj,
aU
auf ben einigen
Christ on the
as the onVy
runb
unferer (Setigleit, weifen ?
qrov/nd of our salvation f
5(ntort
Answee.
êilige eift
Sa
le'^ret
freili(^;
benn ber
Yes
truly
for the
Holy Ghost
im Soangelium, unb
bic
kfttiget
teaches in the Gospel, and
by
the
bur^
unfere
einigen
êiligen
acramente,
jleê
bap
Holy Sacraments
one
assures us, that
ganje
)pfer
(Seligleit
S^^rifti,
in
bcm
our whole salvation stands in the

sacrifice of Christ
fr
ung
am
made
for us
reuj
gef(êên
on the
cross.
i^rage 68*
Sie iel acramente ât S^rifk
Question
68.
im neuen
3êftament eingefe^t?
How many Sacramsntshas Christ appointed in the New Testament?

Answek.
Stntwort*
mei:
lêilige
bie
f)eitige
5laufe,
unb
îî^
Two:
Holy Baptism, and the
5lbenbma^L
Holy Supper.
200
CATECHISMUS.
Sôm fftili^tn âuff.
DE SACEO BAPTISMO.
f^tag
Sole njtrjhi im êiligen âujf ettn^
nert on oerfKêtt, bap ba einege opffer
S|rifti
LXIX.
Qua
7êr^<9
(?i5
ratione in
Baptismo admote
confirmaris^
unici illius
am
Steu^
bit û gut
lomme?
sacrificii Christi pai'ticipem esse?
5(ntn)ott*
Srifo:
bap d^rtjht^
eingcfe^t,
bip
cufferttc^
Quod
missione,
Christus externum aquse
afferBab
lêijTen
nb batt)C9 er^
gemip mit feinem
ureinigleit
lavacrum mandavit, addita hac pro-
ât,
bap
geift,
t(^ fo
me nou minus certo ipsius

ani-
Hut nb
oon ber
ift,
sanguine et Spiritu a sordibus

mse, hoc est,
catis lavari,
jueiner feelen,
ba
alten
meinen
fn==
ab omnibus meis pec-
ben gemaffcên
Ii(^
fet),
fo
gemip
ic^ euffer^
quam aqua
extrinsecus
mit bem
be
mafi'er, n)el(ê bie nfau^*
ablutus sum, qua sordes corporis
tcrieit
leib
pflegt
^înjunemen,
expurgari solent.
geiuaffd)en
Mn*)*
a) Mar, 1. Luc. 3.
grag*
2ag
I)eif!
LXX.
mit bem
Hut
?
nb cifi
Quid
est
sanguine
et
Spiritu
(S^rijli genjaff($en fein
Christi dblui ?
5(ntnjort,
So
êift
oerge'bung ber funben on
Est accipere a Deo remissionem
Ott auf gnaben âkn, emB be Hut
peccatorum
gratis,
propter sangui-
201
SBott
htx êiligen Sâufe,
OF HOLY -BAPTISM
Question
2Btc mitfl bu in ber
erinnert
^êiligett
69.
âufc
ITow
unto
thoih
is it signified
and
sealed
unb
erft(i)crt,
ba^ ba einige
tJiee
in Holy Bafptism^ that
O^jfer
^rifii
am
reuj bir ju gut
hast pai't in the one sacrifice
lomnte ?
of Christ on the cross f

5tntn)ort*
Answee.
anfertige
oer^êi^
Stlfo,
baf
(S{)ri|hi
biefe
Thus
this
tliat
Christ has appointed
SBafTerBab eingefe^t, unb batei
outward washing with water,

this pro-
fen ât, baf

SBIut
ic^
fo
gen?ip
mit feinem
and has joined therewith

mise, that I
nnb Oeift oon ber Unreinigleit

(Seele,
"ca^
ift,
am washed
is,
with His
meiner
aen meinen
fo
blood and Spirit from the pollution

of
(Snben
gen>afcên
fei,
genjip
x)
my
soul, that
from
all
my
uêrtii^ mit
bem
Saffer, meld)e bie

lînju^
sins, as certainly as I
am washed
whereby
of
Unfauberleit be SeiBe pflegt
outwardly with
water,
iilthiness
nehmen, gen?afên
lîn*
commonly the
the
body
i^rage 70
is
taken away.
Question
S3Iut
TO. the
2a
'êift
mit
bem
unb
What
hlood
is it to he
washed with
eifi (S^rijî genâfên fein ?
and
Spirit of Christ ?
Slntwort,
Ans WEE.
nben
It is to
@g
êift,
35ergeûng ber
lât)en,
have the forgiveness of

for
oon Ott au0 naben
um
be^
sins
from God, through grace,
26
202
CATECHISMUS.
S^rijli njilten, nod)^ er in feinem opffer
nem
suo
Cliristi,
quem
in
is
pro nobis in
profudit;
am Sreu^
2)arnac^
ernen?ett,
fr
ergoJTett
lât *)
sacrificio
cruce
aitcj)
biirc^
ben
I;eiligen
ei|!
deinde etiam per Spiritum Sanc-
nb û einem glieb &)xxf ge^
tum
ac
renovari, et ipso sanctificante
lêiliget fein,
ba^ mir
je
lenger je
me^r
membrum
magis
Christi
fieri,
quo magis
et
ber fnben al^fterkn, n in einem
ott*
peccatis
moriamur,
feiigen, nj!refli(ên leben tanblen^)*

a)
sancte inculpateque vivamus.
Hebr. 12.
h)
6.
1 Pet. 1.
Apoc.
1.
Zach. 13.
Ezech. 36.
loh.
1.
loh. 3.
1 Cor. 6. et 12.
Eom.
Ooloss. 2.
LXXI.
2o ât
fo geiDi
Sl^riftu^ etlêiffen,
ba
geift
njir
ZTM promisit
Cliristus^
se
nos
mit feinem Mnt onb
aU
tarn certo sanguine et 8piritu suo
mit bem
taujfiDajfer ge)i)a|f<$en feinb ?
aUuturum^ quam aqua Baptismi

dbluti
sumusf
Slntwort*
3n
rct
fie,
ber einfe^nng be^ ^âuff^,
melê
le^*
In institutione Baptismi, cujus

liaec
alfo lautet*
cêt
S56lder,
în, nb
sunt verba:
Ite
et
docete
eos in
alle
nb
tauffet
omnes
nomine
Sancti.
fuerit,
rit,
gentes, baptizantes
im namen be^ S5ater^ nb
Patris, et Filii, et Spiritus
be0
on^, n be
wer ba
!êiltgcn
Qui crediderit
:
et baptizatus
eij^"):
glaul)et
onb
servabitur
qui non credide-
gctauffet wirb, ber wirb feiig
condemn abitur.
Haec promis-
werben: wer aBer
nic^t glauljt,
sio repetitur,
cum
Scriptura Baptis-
ber wirb oerbam^t werben**).

X)ie[e erêiffung wirbt and) wiber^ôlet,
mum
nomin at lavacrum regeneraablutionem peccatorum.
tionis, et
ba
bie f<^rtjft
"),
ben ^Tauff ba bab ber
wibergeburt
onb
abwajf(ûng
ber
fnben nennet
'^)*
o) Matt. 28. i) Mar. 16. c) Tim. 3. d) Act. 22.
THE HEIDELBERG CATECIHSM.

SBIute
^rifti
tritten,
203
n)eld)e^
dx
in
the sake of Christ's blood, which
feinem Opfer
gojfen
lât;
am
^reitj fr
un^ er^
burd^
He
by
to
shed for us in His

;
sacrifice
on
barna(^
auc^
ben
the cross the
and
also, to
be renewed
sanctified
êiligen etfi: erneuert,
unb ju einem
ba
n?ir
Holy Ghost, and
OTeb
je
S^rijî ge^êiliget fein,

je
be members of
Christ, that so
langer
me!^r ber
nbe
abfierkn,
we may more and more

sin,
die unto
unb in einem gottfeUgen,

Cei>en
unjhrflicên
and lead holy and unblamable
anbeln*
lives.
?^rage 71.
Question
71.
SBo
fo
]ât
S^rifiu^ oer'êiên, tâ^ ir
Where
tias
Christ promised^ that
gemip mit feinem 23Iut unb eift
aU
mit
bem
Siaufnjaffer
genjafd)en
we are as certainly washed lith His hlood and Spirit as with the
water of^Baptism f
fmb?
SIntwort*
Answee.
In the institution of Baptism,
3n
bcr Sinfeûng ber 5laufe, ml)t
alfo lautet:
ret alle
e^ct în, unb Ie^=* dotier, unb taufet fie

bci^
which runs thus: Go
ye, therefore,
and
teach
in the
all
nations,
baptizing
im ^'âmen be^ SSater^, unb

jic*
them
name
of the Father,
<Bo^nt^f unb be lêiligen et=*

2er ba glaubet unb gc^
rnirb, ber
and of the Son, and of the Holv

Ghost.
He
that believeth and
is
tauft
wirb felig
ni($t
baptized, shall be saved;
but he
erben; er aber
'bct,
glau*
that believeth not, shall be damned.
bcr
wirb erbammt wer*

S5erlêiung
bie (S(i)rift
This promise is also repeated, where

the
Scripture
calls
ben.
T)k\t
wirb
bie
au6)
3âufe
bie
Baptism the
toieber^ôlt,
ba
washing of regeneration, and the washing away of

sins.
ba0 S3ab ber 2ieberget)urt, unb

StbtDafûng ber
nben
nennet*
204
CATECmSMUS.
gtag.
LXXII.
waJTet'bab,
3jl
bie
bcnn
ba^
eujferltd)
Estne ergo extemus Baptismus

aqucB ipsa peccatorum ablutio?
aBma[f(ûng ber funben felbjl?
SfJetn"),
I)enn attein ba^ Hut Sefu
N'on
est;
nam
solus
sanguis
e^rij^t,
onb ber êilige eij^ reiniget
Jesu
Cliristi
purgat nos ab omni
n on allen funben ^)*

a) Mat. 3. 1 Cor. 6.
1 Pet. 3.
peccato.
l) 1 loh. 1.
Ephes. 5
^rag.
ei|l ben âuff ba^
getjurt,
LXXIII.
ber
ber
lêitige
SarumB nennet benn

t)ab
Our ergo Spiritus Sanctus tismum

appellat
JBap-
miber='
lavacrum regenera-
onb bie at>waJT(!)ung ber fun^
tionis^ et
abhitionem peccatorumf
ben?
Stntmort*
Ott
rebet atfo nit one grojfe rfad)
:
Deus non
loquitur:
sine gravi causa
sie
9'lemU(^, nit allein bj er n

lel;ren,
bamit mil
videlicet,
non solum ut
sordes
ba, glei(^ mie onfauberleit be^

n?a|[er,
nos doceat,
corporis
quemadmodum
sanguine et
leib^
bur(^
alfo
onfere
funbc
!înn?eg
aqua purgantur,
sie pec-
bur(^0
Hut onb
werben
geij!
^rijli
cata
nostra
Spiiitu
genomen
")
fonber ielme^r,
Cliristi expiari;
gis,
verum multo manon
bj er n bxirc^ bi^ ottlic^ pfanb nb

tt)arjeid)e n)il erficêrn, bj n)ir fo toar*
lâfftig
ut nobis lioc divino symbolo
ac pignore certum faciat, nos
on onfern funben
fmb, al
n)ir
gei|!li(^
ge^
minus vere a peccatis

na lotione
visibili
nostris inter-
nja[fd}e
mit bem leiHiiên
ablui,
quam
externa et
wajfer gen?afcên werben^)*

o)
aqua abluti sumu.
Apoc.
1.
et 7.
Cor.
6.
h)
Marc. 16.
Galat. 3.

Question
51^ benn ba^ uperti(ê 2a|[erbab
bic
Ti- Â(S?i
205
72.
ê
outward washing with
^bwafûng
ber (Snben felbii ?
water
sins f
itself the
washing away of
5(ntwott*
S'lein;
Answer.
benn
allein
ba 23Iut Scfu
eiji reiniget
No
for only the
blood of Jesus
Spirit cleanse
S^rij^t
unb bet
lêilige
Clirist
and
tlie
Holy
un^ oon
alten (Snben*
us from
all sin.
^rage 73.
Sarum
nennet
Question
ber
êilige
73.
benn
Why^
call
then^ doth the
Holy Ghost
eifi bie 5tanfe ba 23ab ber SiebergeBurt,
Baptism
the
unb
bie ^btt>af(i)ung ber
iin
eration^
and
the
washing of regenwashing away of
ben?
SCntiDort*
sins f
Answee.
Hr^
(r
ott
facê:
rebet alfo nid)t o^ne groê

nmticj),
nic()t
God
speaks thus not without

:
allein
ba
great cause
namely, not only to
un^ bamit
bic
fer,
mitt teuren,
ba^, gtei^n?ie
teach us thereby that like as the

filthiness of the
Unfankrleit be Seiko bur(^ 2Baf^

atfo unfere
body
is
taken away
are taken
Spirit of
unb en
burd)^
^tut
unb eijl
werben
;
S^rijli
lînieg
genommen
by water, so our sins also away by the blood and

Christ
;
fonbern ietme^r, ba (Sr nn^
but much more, that by
bur^
bie^ gtttiiê
^fanb unb SBa^r^^

baf mir
fo
this divine pledge
and token
He
3ci(ên ii erjiiêrn,
ma^r^
may
as
assure us, that
we
are as really
âftig on unfern (Snben
geijÎi^ ge^
washed from our

our bodies
water.
sins spiritually,
maf(ên
ftnb, al^
mir mit
bem
leiHicên
are
washed with
SBaffer gemafcên merben.
206
CATECHISMUS.
LXXIV.
ol man an^
ff
bte Junge finber tau*
Suntne
zandi f
etiam
infantes
hwptir
en?
Sa
;i)enn biemeil
fie
fo tuol al^ bie
Omnino.
Nam cum
cumque
eis
seque atque
alten in ben 23unbt otte onb feine
adulti ad foedus et Ecclesiam Dei
gemein geboten "^), nb j^nen in bem
pertineant
per sangui-
Mut
S^rtfti bie erlofung

lêilig
oon funben^),
nem
et
Christi
remissio peccatorum,
nb bet
eijt, meieret ben glau^*
Spiritus Sanctus, fidei effector,

adultis promitta-
Ben xouxd, nit n>eniger benn ben alten

gugefagt mitb
^)
:
non minus quam

tur;
fo folte
fie
aud) burcj)
jeid)e,
per Baptismum ceu foederis
ben
tauff,
aU
be
23unb
ber
signaculum Ecclesiae Dei inserendi

sunt, et
S^riftUcên ircên eingeleibt, onb oon

ber
ab infidelium
liberis dis-
nglauBigen
irie
linber
nberfcêiben
cernendi, itidem ut in veteri fcedere
werben*^),
im
alten
êftament
per Circumcisionem
fiebat, cui
in
burc^ bie bef(^neibung gefd)e"ên ijl*),
novo
foedere substitutus est
Bap-
an m[)tx
ftat
im
nennen êjlament ber
tismus.
5tauff ijleingefe^tO*
o) Gen. IT.
5)
Matt. 19.
c)
Luc.
1.
Psal. 22.
Esai.
46.
Act. 2.
d) Act. 10.
e)
Gen.
17.
/)
Coloss, 2.

QtJESTION 74.
20T
oil
taufen ?
man au^
bie
iungen inbet
Are
infants also
to he
ha^tized f
5(ntmoTt*
Sa*
!l)enn bieweit
fte
Answee.
fomo^l
aU
bie
Yes.
tlieir
For
since they, as well as
bitten in ben
23unb otte^ unb

in
feine
parents, belong to the cove-
Gemeine gepren, unb i^nen

S3Iut (S^tifti
bie (^rlfung
bent
nant and people of God, and both
on
(Bm^
redemption from sin and the HolyGhost,
ben unb ber êilige eijl, n?elêr ben
who works faith, are thi'ough

less
tauBen
nîtlet, ni(J)t weniger

;
benn ben
fte
the blood of Christ promised to
5tlten jugefagt n?irb
fo
foUen
au(^
them no
of the
than to their parents
buT(^ bie 2;aufe,

cên,
aU
be
Sunbe Bei*
they are also by Baptism, as a sign

covenant, to be ingrafted
ber (^riftlicên ^xx)t einerleibt
unb oon ber Unglubigen inber unter*

fcîeben merben,
nie
into the Christian Church,
and
dis-
im
alten 5lefta*
tinguished
from the children of
ment
ijl,
buriJ) bie
23efd)neibung gefcê^ên
unbelievers, as
was done
in
the
an
teldjer (Statt int
neuen Ztâ^
ment
bie
âufe i^
eingefe|t*
Old Testament by place of which in the

ment Baptism
is
Circumcision, in
New
Testa-
appointed.
208
CATECHISMUS.
S5om IjeiUgcn 5lBcnbmaI St\u
DE SACEA DOMINI
CCENA.
LXXV.
2ic )trjht im êiligen Stfeenbmat
erinnert nb erftiêrt, ha^
Qica ratione in oena
Domini
te
bu an bem
Sreu^, on
admoneris
et
confirmaris,
unici
einigen
opffer S^rifti
am
Ulms
oblati,
sacrificii
Christi in cruce
ejus bonorum^
aen
feinen
gutem gemeinfâfft â^
atque
omnium
jpartieipem. esse f
5(ntn)ort
%i\Of
baf
^lriftu^
mir
on
aUtn
Quod
iideles
Cliristus
me
atque omnes
et
glubigen oon biefem gekocj)nen Brob

gu
eJTen,
de hoc fracto pane edere,
onb oon biefem êlc^ ju trin^

barbei^ oerêiffen,
de poculo distributo bibere

in sui
jussit,
den befohlen ât, onb

Srftlic^
memoriam,
:
additis his pro-
ba
fein teiB fo geioi^ fur mid)
missis
Primum, corpus suum non

obla-
am
Sreu^
geopffert
onb geko(i)en, onb

fei^,
minus certo pro me in cruce
fein blut fr mx) oergoffen

joip ic^
fo ge*
mit ugen
fe!ê,
ba ba^ Brob
tum ac fractum, sanguinemque suum pro me fusum esse, quam

oculis cerno
frangi, et
cari;
be ^SS^^'tS'Z mir gekocên, onb ber
panem Domini mihi

animam meam non ipsius corpore quod
et
Rdd) mir
mitgetêilet wirb*
er
felbj!
3}nb jum
feel
poculum mihi communi-
anbern, bap
meine
mit
deinde,
feinem gecreuîgten leib onb oergojfnen
minus certo
Mut
on
fo geioi^
gum
id)
ett)igen
leBen fpeife
pro nobis crucifixum,

qui pro nobis fusus
sanguine
trencfe,
aU
au ber ânb be^

onb leiHid^
niejfe
est,
ad vitam
!I)iener^
em))fange,
seternam ab ipso pasci,
quam
pa-
209
Sôtt
htm êiligen ^lBcnbmaÎ
OF THE HOLY SUPPER OF THE LORD.
%xaQt lb.
2Bie
mtrjl
Question
5tbenb^
75.
bu im
êiligen
How
is it signified
and
sealed
ma(;l erinnert
xmb
oerfid)ert,
bap
bu
unto thee in the Holy Supper^ that

thou dost partaJce of the one sacrifice
an
bent
einigen
)pfer
feinen
(J()rifti
am
e=*
reuj unb atten

meinfd)aft âkft ?
tern
of Christ on the cross and

benefits ?
all
His
5tntn)ort
5tIfo,
Answee.
Thus
ed
;
bap S^riftit mir unb atten
that Christ has
commandof
lut)igen
S3rot
i\\
on
biefem
gel^roênen
me and
all believers to eat
effen,
unb oon biefem êld)

\)^X,
this
broken bread, and to drink of
ju trinlen befohlen
lêipen
:
imb babei er=

gemip
this cup,
and has joined therewith
SrftU(!),
bap
fein geib fo
these promises: First, that His
body
fr mid)
am
unb
reuj geopfert unb ge^

fein
was offered and broken on the cross

for
Brocken,
goffen
33lut fr mid) er*

feê,
me, and His blood shed for me,
fei, fo
gewip x^ mit 5(ugcn
as certainly as I see
with
my
eyes
bap ba^ 33rot be .êrrn mir gebrochen,
the bread of the Lord broken for
unb ber êl(^ mir unb
mitgettêitet irirb
(Sr
felbft
me, and the cup communicated to
pm
^nbern, bap
meine
me; and
crucified
further,
that,
with His
blood,
(Seele
mit feinem gelreujigten Selb unb
body and shed
He
ergof[enen 33lut fo geirip ^ûm ewigen
Himself feeds and nourishes my soul

to everlasting
life,
eben
fpeife
unb
trnie, al^ id)
au^ ber
as certainly as I
ânb
be^ Dienert empfange unb leiblii^
receive from the
hand of the
minis-
27
210
ba^
CATECHISMUS.
hob
ijttb
ben
M)
S(;rtfti
be^
^(i^ffi%
nem
et
vinum, symbola corporis et
iuelcê
mir
aU
gemtffc warjeic^cn be^
sanguinis
Domini
manu
ministri
leib
ub Mut^
gegeben
mx^
accepta, ore corporis percipio.
bcn*
i5tag*
LXXVI.
tetb
2a^
^^rijî
êtft
eJTen,
ben
gecren|tgten
oergoffen
Quid
guinem
est
cruciflxum
et
corpus
san-
fein
blut
Christi edere
fusum
ejus
trin(Jen ?
hihere ?
5tnttt>ort
C)eift
nit
allein
mit glubigem
onb fterben
et
Est non tantum totam passionem
lernen ba^
G^rifti
gan|e leiben
mortem
Christi certa animi fidu-
annemen, nb barburc^ erge*
cia amplecti, ac
per
id.
remissionem
adi-
bung ber fnben nb emigc leben be^

fomen
ben
fto
")
:
peccatorum
pisci
;
et
vitam seternam
(Sonber au(^ barneben burc^
sed etiam per Spiritum Sancsiinul in diristo et in noita
lêiligen eift, ber jugleid) in (5^ri^
tum, qui
bis
onb in n^ vomtt, alfo mit feinem

je
:
habitat,
sacrosancto
ejus
gebenebe^ten leib
einiget tcerben ^)
me^r onb me^r
er^
er
corpori magis
ac magis uniri, ut
coelo,
ba^ mir, obgleid)

n?ir auff
quamvis ipse in
simus de carne
nos vero in
im ()immetOr n
bennod)
bein on
fleif<^
erben
fmb:
nb
terra simus, nihilominus tarnen caro

ejus, et os
on feinem
fleif^,
de
ossi-
feinen beine fmb*^),
n oon
bus ejus;
utque omnia corporis

anima,
sie
eine geift (wie bie glicber onfer^ teib
membra ab una
eodemque
gubernemur.
nos uno
et
on einer
ret
feelen) etig leben

^)*
h)
nb regier
Spiiitu vivificemur
werben
a) loh. 6.
loh. 6.
c)
Act.
1
3.
Cor. 11.
d) Ephes.
14,
e)
3. et 5.
1 Cor. 6.
loh. 3. et 4. loh.
loh,
6. et 15.
Ephes.
4,
?5tag.
LXXVII.
bap
er
50
'ât
S^riftu
erf)eiffen,
Quo
loco
promisit Christus^ se

gentepe ba^
Gerrit,
^ti)tn
211
23rot unb
ben ^clc^ be^

gemiJTe
ter,
and
taste
with
my
moutli, the
ml^t
be^
mir
aU
â^x^
S^rifti
bread and cup of the Lord, which

are given
Seiko unb Slut
me
as certain tokens of
gegeben werben*
the body and blood of Christ.
^rage 76*
Sa^
lêift
Question
Sei^
76.
ben
gelreujigten
What
Christ?
is
it
to eat the crucified
^rifli effen
unb
fein oergoffene^ S3tut
body and drink the shed hlood of
trinten ?
Hntmort*
S^
:êit ni(I)t allein
Answek.
It is not only to
mit gtu'bigem
embrace with a
the sufferings
ipergen ba ganje Reiben
unb (Sterben
3>erge==
believing heart
all
S^rifti annehmen,
unb baburd)
eit)ige^
and death of
Christ,
and thereby
bung bcr (Snben unb
Ceben
to obtain the forgiveness of sins
belommen
ben
fto
fonbern auc^ baneben burd)
and
also,
life
eternal
but moreover
l;eiligen @eift, ber juglei(^ in
S^ri*
to
be so united more and
unb in un^ mo"^net,
alfo
mit feinem
mel^r
more to His sacred body by the
gebenebeiten
Seik
je
me^r unb
Holy Ghost, who dwells both

Christ and in us, that although
is
in
oereiniget n>erben,
bap mir, obgteid) Sr

(Srben fmb,
He
im îmmel, xmb mir auf
in heaven,
and we on the
earth,
bennoc^ iêifd) on feinem ^leifd) unb

23ein on feinem ebeine fmb,
we
live
are
nevertheless flesh of His
unb oon
flesh
and bone of His bones, and

and are governed
Spirit, as
einem
(53eij!e,
n?ie bie
lieber unfere
for ever
by
Seibc oon einer (Seele, emig leben unb

regiert werben*
one
members
soul.
of the same
body
are
by one
gragc 77*
Question
@r
7-7.
So
ât S|rifk0 oerêipen, ba^
Where has Christ promised,
that
212
bic glubigen fo gcwtf atfo
leit)
CATECHISMUS.
mit feinem credentihus tarn certo corpus
et
san-
nb Hut
fpeife
onb trenne,
aU
fte
guinem suum
sie
edendum
et hihen-
on biefem
gebrod)nett brob effen, otib
dwm
daturum^
edunt,
quam fractum
et
Jiunc
hi-
on biefem ^tl^ trinlen ?
panem
hunt f
poculum
Jioc
Sfntwott*
3n
bet einfaûng be
5(bcnbmal^,
^^;>(i'^'^
In institutione Coenae, cujus

sunt verba
:
ligec
meId)eaIfo lautet 0:
^Û^
ba
er
Dominus
noster Jesus
est,
êfu^, in
ten
b na(^t
er oerrfâ*
Christus, ea nocte
accepit
git
lioc
qua proditus
marb, nam
ba^ brobt,
panem
et gratiis actis, fre-
ban(iet
on bra(^^ nb fprac^,
i|i
ac dixit:
est
Accipite, comedite,
5êmet, effet, ba
mein
leib,
corpus
meum, quod pro

Itidem
et
ber fr tu
6)
gebroct)en wirbt,
vobis frangitur; hoc facite in mei

recordationem.
(Bol)^ tl;ut ju
meiner gebe^t^
gleid)en au(^
poculum
nuf
ben
3)cffelben
postquam
ccenassent, dicens:
Hoc
elci), nad)
nb f^rad):
bem ^benbtmal, 2)iefer êl^ ij! ba

in
poculum
est
novum
;
foedus per mefacite, quoties-
um
sanguinem
hoc
ncwe ^tejiament
btut, foId)e tl;ut,
meinem
:
cunque
tionem.
ritis
biberitis, in
mei recorda-
fo offt jr
Quotiescunque enim ede-
trinket, ju meiner gebe(^tnuf
!Den fo offt jr on biefem brob

effet,
panem liunc, et poculum hoc biberitis, mortem Domini annunciate,
onb n biefem ^tl) trin^
donee venerit.
Haec promis-
det, folt jr be^
^^m^^
er
wirbt
tobt
sio a
Paulo repetitur, cum inquit:

actionis,
uerfnbigen, bi baf
25nb
lôlet
lom^t*
toiber^
Poculum gratiarum
gratias
quo
biefe oerêiffung
au^
agimus, nonne communio

?
burc^ (S.
âulum^), ba
er fpric^t:
est sanguinis Christi
Panis
quem
est
2) er
etd)
ber ban(!fagung,
Matt. 26.
frangimus,
nonne
communio
a) 1 Cor, 11.
b) 1
Mar. 14.
Luc. 22.
Cor. 10.

bic
213
IduBigcn
fo
gcwip alfo mit feinem
He
will thus feed
Seit unb 23tut fpeife unb trnfe, at

fie
lievers
and nourish hewith His body and blood, as
on biefem geBro(ênen 33rot
ejTen
certainly as they eat of this broken

'bread
unb oon biefem
M^
ttinlen ?
and drink of this cup ?
Stntmott
Stt ber (Stnfeûng be^ 5tbenbma!^t^,
elc^c
alfo
Answee.
In the institution of
:
tlie
Supper,
lautet:
Unfer
S^txx
wMcli runs thus The Lord Jesus,

the same night in which
betrayed, took bread;
Sefu^, in ber 9Zad)t ba er oer^ ratlên tuatb, na^m dix ba

23rot,
He was
brake
is
it,
and when
ban!ete,unb1Jrad)eunb
S^le^met, effet, ba^
eucf)
ift
He had
given thanks,
eat,
He
fpra(}):
and said: Take,

body, which
this
is
this
My
you;
mein Sei b, ber fr
gebt 0^
broken
for
cên mirb; fold)e tl;ut ju mei*=
do in remembrance of Me.
nem
nac^
ebac^tnif*
2)effcl^
After the same manner also
He
the
this
ben glct(ên aud) ben el^,
took
the
cup,
when
in
He had
is
;
Stbenbma^l, unb fprac^: liefer êlc^ ijl bag neue 5tej!ament in meinem
S3lut, fol(ê^ tût, fo oft
Co trinfet, ju
i!^r
bem
suj^ped, saying:
This cup
New Testament
do ye
My
blood
as often as ye drink
it,
in
remembrance of Me.
as
For
as often
meinem cbd(^t^
oon
bie
ye eat this bread, and drink

cup, ye do
till
nif
X)enn
fo oft t^r
this
show the Lord's

is
fem 23rot effet, unb on bie* fem el(^ trinlet, follt i^r beg .<perrn 5lob er!nbtgen, Unb biefe l&tg ba Sr fommt
S5er'êifung wirb
death
He
come,
And
also
this
promise
repeated
by
St. Paul,
where he says:
The
cup of blessing which we

not the communion of
au^
toteberôlet burc^
bless, is it
214
CATECmSMUS.
toix
bamit
bic
bantffagc,
ijl
cr nit
corporis
panis,
Cliristi?
Quoniam unus
gemein f(âfft be^ blut^
unum
corpus multi sumus;

unius panis participes
Si^rijli?
â^
if!
brobt
bas
tt>ir
nam omnes
sumus
^red)en,
fiSâfft
<itt
ba^ ni(^t bie gemein=^

:Den
feinb wir iet
be0 tcib S^tijli?

ifi,
btob
fo
ein tcib, bieiueil ir alle eine
brobe têilâfftig feinb.
SBirb ben au brob onb iuein ber

efentli^ leib nb blut S^rifti ?
LXXVIII. JVum ergo panis et vinum

ipsum corpus
et
fiunt
sanguis Christi f
3(ntn)ort*
5lein
:
fonber wie ba^ waflfer in bent
Nequaquam: verum, ut aqua

Baptismi in sanguinem
Cliristi
Zavi^f nit in bj
Hut
(E^rifti
erwblet,
felbj!
non
ober bie abmaJTd)img ber funben
convertitur, nee est ipsa peccatorum

ablutio, sed
irb, beren e altein ein ottlicj) mar^

geicf)en
symbolum tantum
ita
et
nb
erfi(êrung
ift
^)
alfo
pignus earum rerum, quae nobis in
wirbt and) bj Zeitig brob
int
^benbntal
Baptismo obsignantur
nee pacor-
nit b. leib (E^rifti fetbft*'),
\mml
nis Coenae Dominica3 est
ipsum
na(^ art nb brauch ber acrantenten*"),

ber leib S^rifti genennet wirb*
o) Matt. 26.
c)
pus
Christi,
quanquam pro
ratione
sacramentorum,
et usitata Spiritui
Mar. 24.
i) 1
Cor. 10. et 11,
Sancto de his loquendi forma, panis

Cliristi
Gen. 17. Exod.
12. Tit. 3. 1 Pet. 3. 1 Cor. 10.
corpus appellatui*.
f^rag.
SBaruntb nennet benn Sri|k^ bas
LXXIX.
Cw ergo
Christus
panem
appel-

(BU
215
âulum, ba
et
fptic^t:
X)er
the blood of Chiist?
The bread
not the com-
el(^ bet !2)attffagung, bamtt

njir
which we break,
is it
banlfagen,
!I)a^
ift
i|^
er nid)t bie
munion of the body of Christ ? For

we, being many, are one bread, and
emetnf(âft be 23lute (^^xu

fit?
c()en,
Srot, ba WIT t)re^ bag ni(^t bie emctn^

Ceibe^
S^riflt?
fittb
i|! c^, fo
one body
for
we
are all partakers
of that one bread.
fcâft
be
2)ettn (Sin 23rot

njir
iele
Sin
Seit), bie
weit
mir alle înc^ 53rot t^cilâf^

tig finb.
i^rage 78.
SBirb benn an^ 23rot unb 2ein ber
ttjefentUiê Ceib
Question
78.
Do then the hread andwine become

the real
unb 23Iut
e()rifti?
body and hlood of Christ f
^nttooxt.
Answee.
^dnt
fonbern mie ba^ SBaffer in

in
No
but as the water, in Bapchanged into the blood
ber 5laufe ni(^t
ba^ 33lnt S^rijli

SlBmafcîmg ber
tism, is not
erwanbelt, ober bie
of Christ, nor becomes the
washing
nben
felbj!
mirb, beren e aein ein
away
of;
of sins
itself,
being only the
gttU<ê 2a()rjeic{)en iinb SêrfKêrung

ifl;
divine token and assurance thereso also, in the Lord's Supper,
alfo tDtrb
auc^ ba^
ni(i)t
l)eiUge
23rot
im 5tbenbma^l
fdbjl:,
ber Seib ^rifti

5(rt
the sacred bread does not become
iDiewo'Î
e nac^
unb e^
the
body of
Christ
itself,
though
Brauci) ber (Sacrantente ber Ceib S^rifti
agreeably to the nature and usage

of sacraments
it is
genennet wirb*
called the
body
of Christ.
grage 79.
SOBarum nennet benn S^rijtu^ ba^
Question
79.
Why
then doth Christ call the
216
t)rob feinen leib,
CATECHISMUS.
on ben êtc^
fein Blut,
lat
suum
corpus^ cdlicem vero
suum
ober ba newe 5leftamet in feinem Mut,
sanguinem^ seu novuTn foedus per
nb (B* âulu,
bie
gemeinf(âp be
lcit)gnbHutg3efu(S^vijli?
suum sanguinem / Paulus item panem et virm/m^ com/munionem corporis

et
sanguinis Christi f
Antwort*
S^Tijht^ rebet atfo nit one gtojfe ot^
fac^*
Cliristus
non
sine gravi causa sie
5Iemli(^,
baf
er
n^ nit
aUdn
loquitur
:^
videlicet,
non solum ut
panis
susten-
bamit
ml
letzten,
bap, gleid)
n)ie l^rob
nos doceat,
et
quemadmodum
vitam
n wein ba
jeitlicê
leben erhalten, alfo
vinum
sie
corporis
fe^ auc^ fein gecreuîgter leib
onb oct^
it
tant,
etiam crucifixum
suum
goffen
Mut,
bie
mare
fpei^
txan
corpus et effusum
suum sanguinem
unferer
feelen,
jum ewigen
leben ')
vere esse animse nostras cibum ac
fonber iel me(;r ba er n

fic^tbare
filtern,
bur^
roll
bi
oer*
potum, quo ad vitam seternam nutriatur

;
jei(ên
onb pfanb
fo
verum multo magis,
ut lioc
cer-
ba
leib
ii?ir
iarl)ajftig
feinet
visibili signo ac
pignore nobis
waren
be0
onb blut burc^ Wirkung

eijl^
teil()afftig
tum
faciat,
nos non minus vere corsui,
êilige
werben,
poris et sanguinis
per opera-
dU
bem
wir biefe êilige warjei(ên, mit

Ieibli($e
tionem Spiritus Sancti, participes

esse,
munb
ju feiner gebec^tnup
alt fein leiben
fe)^,
quam
tum
si
sacra ista symbola, in

perci-
empfangen^): on bap
on
ejus
memoriam, ore corporis

:
ge()orfam fo gewi onfer eige

lêtte
aU
pimus
sio et
sit,
etiam,
quod
ejus pas-
wir
felbft
in onfer eige :perfon atte
obedientia tam
certo nostra
gelitten
on gnuggetân*
b) 1
quam
ipsimet pro nostris pec-
a) loh. 6.
Cor. 10.
catis poenas dedissemus, et
Deo
sa-
tisfecissemus.
grag*
Sa^
iji
LXXX.
Quid
interest
fr ein onberf(êib jwifiên
inter
Coenam

23rot feinen
23lut, ober
217
Mb,
nnb
unb ben eld)
fein
fei^
h?'ead
His
hody^
and
Haul,
the
cup His
ba neue itejlament in
(St.
blood, or the
New
St.
Testament in His
the
nem
23lut
âulu6,
bie
e^
Uood ; and
commu-
meinfcâft bee
eike nnb Sinter 3^fu
e^rifti?
nion of the body and blood of Christ?

AisrswEE.
5(ntmort*
S^rijlu rebet atfo nx^t o^ne grof e
Christ speaks tlius not without

great cause
:
Urfa(ê:
allein
nmlicJ),
baf r nn
nic^t
namely, not only to
bamit
njitt leieren,
baf , gleic^mie
teach us thereby, that, like as bread
23rot nnb Sein ba seitliche

lâtten,
Sekn
er^
and wine sustain

so also
this
temporal
life,
alfo
fei
au(^ fein
gefreujigter
bie
His
crucified
body and shed

eternal
Seib nnb oetgoffene 23lut

(Speife
n?a^te
blood are the true meat and drink

of our souls unto
life
;
nnb ^ran! nnferet (Seelen ^nm
but
einigen
(Sr
Sekn;
fonbern oielmel^r, ba^

biefee
fti^tbare
much more, by this visible

pledge to assure
us, that
sign
and
nn bnrc^
3cict)en
fo
we
are as
nnb ^fanb
XiU erfid)ern,
ba mir
really partakers of
His true body
nja^râftig feine ttja^ren
Seiko nnb
êiligen
and blood, through the working of

the
Hutee
eijê
bntd)
2it!nng
be
t()eill)aftig
n?efben,
aU
mir
leiB^
the
Holy Ghost, as we mouth of the body

all
receive
by
these holy
biefe lêiligen Sa^rjeicên
mit bem
tokens in remembrance of
Him;
liefen
50?unb
jn
feinem
ebc^tnif
fein
and that
His sufferings and obe-
empfangen; nnb baf aU
Reiben
dience are as certainly our own, as

if
unb @el;orfam
fei,
fo
n?ir
gemif nnfer eigen

felbj^
we had
all in
ourselves
suffered
and
aU
^tttn
in nnferer
done
our
ovm
persons.
eigenen êtfon attee gelitten nnb genng
getân.
i^tage 8 0*
Question
80.
ijl
fr ein Unterfîeb jn)if($en
What
difference is there between
28
218
bem
SfBenbntal be^
CATECHISMUS.
^(imm%
nb ber
Domini,
et
Missam
Papisti-
camf
%nUvoxt.
2)a^ 5(knbmal kjeuget on^, ba^
jDir
Coena Domini nobis testatur, nos

perfectam remissionem
ollontenc
oergebung
alter
nfer
omnium nossacrificium,
fnben iâben, bur(^ ba^ einige op^tx
tromm peccatorum
unicum
illud
habere, propter
Sefu
^^rtfti,
fo
er
felbft
einmal
am
Christi
creu| olbrai^t ât^)*

burc^ ben
S5nb ba^ mir
quod ipsemet semel

git;
in cruce pere-
^* eift
(ir;ri|l:o
merbe ein=
tum etiam nos per Spiritum

inseri Christo, qui
geleibt ^), b*
jepb mit
feine
waren
leib
Sanctum
jam
se-
im
:îmel jur 9le(^ten be^ 3}ater
ift "^),
cundum naturam suam humanam

tantum in
ccelis
nb bafelbft mil angebettet werben
'^)
est
ad dexteram
2)ie 93Ze aber lel;ret, bap bie lebenbigen
Patris, ibique vult a nobis adorari.
unb bie tobten nic^t burc^ ba leiben

^^rifti
In
et
Missa
autem
negatur,
vivos
oergebnng ber fnben l)aben, e

tdglic^ fr
mortuos
habere
remissionem
fe^
fie
benn ba S^riftn no^ oon ben

^SJJef^prieftern
peccatorum propter unicam Christi

passionem, nisi etiamnum quotidie
Christus
offeratur
;
geo^jfert wer-
be*
SSnb bj (S^riftu^
leiblid)
fe^,
onb* ber
pro
ipsis
sacrificulis
geftalt
brob on wetn
fol
onb berâl*
werbe")*
ni(^t^
tuin etiam docetur, Chris-
ben
[35nb
barin
ifi
angebettet
tum
corporaliter sub speciebus pain

illis
alfo bie
^t^ im grnnb
nis et vini esse, ideoque
anber^, benn ein oerlengnnng be eini*
adorandum
Missse
est,
esse.
[Atque
ita
ipsum
aliud
illius
gen opffer^ n Iciben î\u S^rifti, nb

ein oermalcbeite ^bgottere^J
a)
fandamentum
nihil
quam
abnegatio unici
Heb.
b) 1
7. 9. et 10. 6. et 10.
loh. 19.
c)
Matt. 26. Luc.

1. et 8.
sacrificii et
passionis Jesu Christi,
22.
Cor.
Heb.
d) lob.
Phil. 3.
et
execranda idololatria.]
4. et 20.
Luc. 24.
(?)
Act.
7.
Coloss. 3.
1 Thess. 1.
In Can:
de Missa. Item.
De
cseer: distinct: 2.

t)cm
219
the Pojîsh
5(Benbma^l
bee
ipetrn
unb ber
the
Zorans Supper and

.
^)pjÛ($en 2)Jeffe ?
Mass?
Answee.
2)ae 5(BenbmaÎ t)ejeuget une, baf
njtr
Tlie Lord's
Supper
testifies to us,
ooWotnntene 33etgeBuTtg
alter
un^
that
we have
full forgiveness of all

sacrifice
feret
nben âbm
butcf)
ba einige
einmal
our sins by the one

Jesus Christ, which
of
)^fer 3efu S^tijli, fo
St
felBjl:
He
Himself
am
reu^
ot(6ra(i)t
'i)at ;
unb ba^ mir
has once accomplished on the cross
burd) ben êiligen eifl S^rifto werben

einoerleiBet, ber je^t
and that by the Holy Ghost we are

ingrafted into
Christ,
is
mit feinem magren
who with
in heaven
^tih
ter^
im ipimmet
ijl,
jur $Re(i)ten be 33a*

mitl
His true body

at the right
now
nnb
X)te
bafelbft
SO'JeJTe
angebetet
hand of the Father,
erben*
bie
aber lehret, ba^

bie
and
is
to
be there worshipped.
teaches, that the liv-
2et)enbigen
unb
2!obten nic^t
But the Mass
burc^ ba !2eiben
(SI;rifti
S5ergebung ber
ing and the dead have not forgiveness of sins through the sufi>3rings
(Snben âben, ee
fei
benn, ba S^rifû
5!)Zepprieftern
no^
tglich fr
;
fte
on ben
of Christ, unless Christ

ofiered
for
is still
daily
geopfert tt)erbe
Ii(^
unb ba
eftalt
S()ri|û leib^
them by the
is
priests;
unter
fei,
ber
S3rote
unb
and that Christ
bodily under the

is
SBein
unb berâlben barin foK
form of bread and wine, and

therefore
to
angebetet werben*
9J?ejfe
[Unb
nid)te
ift
alfo
bie
be
worshipped
in
im runbe
anber, benn
them. [And thus
the Mass at bot-
eine S5erlugnung beg einigen
Dpfere
eine
tom
is
nothing
one
else
than a denial
unb
eiben
3efu
S^rifti,
unb
of the
sacrifice
and passion
ermalebeite 5(Bgtteret*]
of Jesus Christ, and an accursed

idolatry.]
220
CATECHISI^njS.
LXXXI.
2eI(ê
foKc
ju
bent
îfc^
be^
Quihus accedendum
est
ad men-
sam Domini f
îe jnen
fettjl:
mB
jter
fnbcn mil^
lis
tantiim, qiii vere dolent se
ten tni^fatten, on bod) uertramen, baf
suis peccatis
Deum offendisse
sibi ea
con-
btefelMge jt)nen oerjte'^cn nb bie Brigc

f(J)n)ad)t;ctt nttt
fidunt
autem
propter
Cliris-
bent leiben nb jlerBenl)egeren ana) je nte'^r
tum
reniissa esse, et
quas reliquas
g^rtfti bebedt
fei^,
habent
iDfirmitates, eas passione et
nb nte^r jren glauben ju fterden nb

Jr leiten
morte
illius
obtectas esse, magisque
ju beffern*
5)te onbu^fertigc
ac magis desiderant in fide et integritate vitse proficere.
abtx on êu^ter, effen on tTm(fett jnen

felbj^ba^ gerieft
Hypocritae
0*
autem, et qui non vere resipiscunt,
a) 1 Cor. 10. et 11.
damnationem
sibi
edunt
et bibunt.
LXXXII.
(BoUtn
alcx
pi
biefent
?(benbntat
ftd)
Suntne Uli
etiain
ad
Jianc Coeei
and) jugekffen lerben, bie
mit
jrer
nawj admittendi, qui confessione
Belantnuf onb leBen,
aU
nglaubige
vita se infideles et impios esse de-
nb ottlofe erzeigen ?
clarant f
^ntmort
^fêtn
:
benn
c^ mirbt alfo ber 33tinbt
Nequaquam: nam
dus Dei profanatur,
eo pacto
et ira
foe-
otte^
bie
gefc^ntecj)t,
nb fein jotn ober

X'et'âl^
Dei
;
in
gan|e gentein geteiêt^)*

bie
(St)riftUcê
Universum coetum concitatur

circa Ecclesia,
et
quo-
Im
na^
irc^
^^rijli
fc^tilbig
x%
ex prsescripto Christi
coe-
ber
orbnung
foI(ê,
feiner
Apostolorum, clavibus regni

lios
Stpojêtn,
ju tefferung jre^
ber
(Sc^tffel
lorum utens,
bet,
a Coena arcere de
et
lebend,
bur(^
bj
antpt
quoad resipuerint
mores
aujuf(Îie|fen*
a) 1 Cor. 11. Esai. 1. et 66. lerem. 7. Psal. 50.
mutaverint.

Question
Sel(J)c
221
81.
the fahle
fotten junt
Xi^t
be^
ênn
of
Who
the
are
to
come unto
lommen ?
Lord f
Answer.
2)ie
fi^
felbjl
urn
xtnb
i^rer
(Snben
Those who are displeased with

themselves for their
sins,
tuen mifallen,
baf biefelMgen
boc^
oerttauen,
yet trust
^
tl;nen erjieên,
unb
bte
that these are forgiven them, and
xikige (^n)ad)ett mit

(Sterben d^rifti
bem Selben unb

fei;
that their remaining infirmity
is
Wctdt
bege()ren
covered
by
the passion and death
auc^
Je
me^r unb mt^x i^ren laufen
of Christ;
who
also
desire
more
gu l^drlen unb i^r Seben ju te|Tetn>
and more to strengthen

and amend
theii* life.
their faith
îc Untju^fertigen
eJTen
tic^t>
alêr
fi(^
unb
ipeud)ler
But the
im-
unb trinfen
felbjl
ba e*
penitent and hypocrites eat and
drink judgment to themselves.
^tage 82
olten
a'ber
Question
82.
ju
biefem 5(benbmaH
bie
fid)
Are
to he^
they then also to he admitted
au^
jugetaffen
erben,
mit
to this Sufppei\
who show
themselves
life^
i'^rem 33elenntnip unb Ceben al
Un=
hy their confession and
glduMgc unb ottlofe
er jeigen ?
unhelieving
and ungodly f
Answee.
5(ntn)ort*
^^lein
:
benn e mirb alfo ber 23unb
(S5otte0 gefc^mêt,
unb
fein
3otn ber
berâl^
ijl,
No: of God
for
is
by
this
the covenant
profaned, and His wrath
bie
ganje emeinbe gereijet;

d)riftli(!)e
provoked against the whole congregation

;
Ben bie
na} ber
ir(J)e
fd)ulbig
wherefore the Christian
Orbnung
fot(ê bio
S^rifti
unb
feiner
Church
is
bound, according to the
5lpoM,
gur S3efferung ^re

(S(^l|fel
order of Christ and His Apostles,
gebend burc^ ba^ 5(mt ber

aujuf(Îieen*
by the
such
their
office
of the keys to exclude
persons, until
life.
they amend
222
CATECHISMUS.
LXXXIII.
2a
{ft
ba^
am)()t bet (Scj)tffel?
Quid sunt Claves regni coelorumf
X)ie 95reb{g be lêiltge (guangeltott
Prsedicatio
Evangelii et
Eccle-
unb
bie
S^rtftU(ê
ftutf,
SSufjuc^t,
bur(^
siastica Disciplina,
quibus coeluin
infidelibus
ml)i Be^be
bj îmmelreti^ ben
credentibus
aperitur,
glaubigen aujfgef(^toffen, nb ben n^ glaubigen pge.f(^loffen mirb*
autem
clauditur.
^tag*
2ie wirb ba^ ipimmelreic^ but(^ bie
^jtebig
LXXXIV.
auff
be^
êiligen
(Euangelion^
Quo pacto aperitur et clauditur regnum coelorum, Prcedicatione

Evangelii f
Dub jugef(^lo[fen ?
5tntnjort*
5(tfo
:
ba nac^ bem
befetcf)
S^rijî
Cum
ex mandato Christi creden-
aHen ynb jeben glubigen

unb
ffentlich
oerlnbigt
jne
fo
tibus, universis et singulis, publice
bezeuget
mitb
annunciatur, omnia
divinitus propter
peccata
ipsis
offt fte bie
er^ciffung be^ uangelion^

n>ar(;aff^
meritum Ckristi
promissionem
tnit
xoaxtm glauben annemen,
condonari,
quoties
tig alte jre

jjerbienft
fnben oon @ott, ntb be

^rifti
luilte,
Evangelii vera fide amplectuntur ;

contra vero omnibus infidelibus et
liypocritis
ipsis
ergebe
ftnb>
SSnb lêrmiberumb,
aKen
unglubigen
denunciatur,
tantisper
nb
êu(i)lern,
ba ber jorn otte on

ligt, fo
iram Dei
et seternam
condemin
suis
bie ewige
oerbamnup auff Jnen

nit beleren ^):
nationem incumbere,
dum
:
lang
fte fic^
9Za(^ welche
sceleribus perseverant
secundum
êugnu^ be (ûangeli}, @ott beibe in

biefem onb julnfftigen leben rtêilen
liL
a) lob. 20. Matt. 16.
quod Evangelii testimonium, Dens
tam
in prsesenti
quam
in
futura
vita judicatui'us est.

Question
2a6
ifl
223
83.
ba^
fct
ber
@cj)Ip?
What
is the
Oce of the Keys f

of
Antwort.
X)te ^rebigt be^ !êtttgen (ôangelt^
Answee.
The Preaching
which two
heaven
is
the
Holy;
utn imb bie

teld)e
d)riftli(ê
23uf jud)t
bur^
Gospel and Church Discipline

things, the
by
kibe @tMc, ba ^ttnmelretd)
kingdom of
ben luBtgen aufgefdjioffen unb ben
opened to believers and
Unglubigen
5ugef(Îoffen lhb*
shut against unbelievers.
grage 84*
2ie wirb ba îmmetretc^ bnr(^ bic
Question
84.
^rebigt be êiligen angetiunt
auf=*
How is the Mngdom of heaven opened and shut hy the Preaching

of the Holy Gospel f
unb
jiigefd)Iof[en ?
5(ntJuott,
HIfo, baf? na(!)
alten
bem
33efeÎ
(If)Tt|!i
imb jeben laubigen oerlnbigt

jtentlid) bezeuget
fie
Answer. In this way: that according to the command of Christ, it is proclaimed and openly witnessed to
believers,
unb
mirb, baf i(;nen,
f oft
bie 25erl)ei|5ung be^ (Soange^
one and
all,
that as often
lium mit mattem lauben annel;men,

iDaI;rl)aftig alte i^te
as they accept with true faith the
(Snben on Oott,
promise of the Gospel,

are really forgiven
all their sins
um
be^ ierbienfte^ &)x\fti iDten, er*

;
them of God
;
geben fmb
unb înmiebetum
alten
Un^
for the sake of Christ's merits
and
glubigen unb êui^tern, baf ber
Born
on the contrary, to
all
unbelievers
otte
i^nen
xinb bie
emige 33erbammnip auf

lange
fte
and hypocrites, that the wrath of
liegt, fo
fid)
nic^t
be=
God
and
eternal
condemnation
feilten:
na(^
iuetêm
Bîigî^
be
abide on them, so long as they are

not converted
:
angelium, ott beibe in biefem unb
according to which
bem
julnftigen Seben urtêilen Witt*
witness of the Gospel, will be the
judgment of God both

and in that which
is
in this life
to come.
224
CATECHISMUS.
LXXXV.
2ic
mxU
ba^ îmmelrel^ ju onb

burc^
bie
Qtio pacto clauditur
et
aperitur
auffgef(Îoffen,
^riftticbe
regnum coelorum per Disciplinam

JEcclesiasticam f
m\o
bap na(^ bem

onber
befelcj)
S^rijî,
Cum
nomine
dunt a
ex mandato Christi,
ii,
qui
bieienige fo
bem
(I()tiftlid)e
na^
quidem
sunt
Cliristiani,
men, n^tijÛcê
nac^
lel)r
ob* wanbel fre,

er^
verum doctrina aut
vita se osten-
bem
fie
ettic^
mal brb erlief
Cliristo alienos,
postquam
ab
er-
mattet
fein,
onb jren jrt^men

abfê()en,
ober
ober
aliquoties fraterne admoniti
laftern nit
ber !ird)en,
roribus aut
lunt,
flagitiis
discedere noiis
benen
fo
on ber
tix^l
barju erorbnet
Ecclesiae
indicantur, aut
fmb, angezeigt,
it fo fie ft<^
an
berfelbe
qui ab Ecclesia ad earn rem sunt

constituti
;
ermammg
auc^
nit
leren,
oon Jnen
ac
si
ne horum quidem
in-
bur(^ oerbietung ber êilige (Sacrament
admonitioni pareant, ab iisdem
auf ber
felbft,
S^riftlid)c gemein,
3êi(J)
n on @ott merben
gtiebcr
terdictione sacramentorum ex coetu

Ecclesi, et
Cliristi,
auf bem
:
(E()rifti
ab ipso Deo ex regno

:
auf gefc^loffen
:^rifti
n liberum
lirên,
aU
excluduntur
ac rursum,
et
si
nb
ber
angenomen,
oer'êiffen
emendationem profiteantur
ipsa declarent,
Ecclesiae
re-
wen
fie
ware befferung
on
tanquam
Cliristi et
crjeigen')*
) Matt. 18. 1 Cor.
3.
membra
recipiuntur.
2 Tliess. 3. 2 loh.

gragc 85*
2Bie mtrb ba^ iplmmetreid) ju^ unb
aufgcfc^lolTen but(^ bte ^rirtUd)e 23up^
225
85.
Question
How
shut
cipline f
is the
Tcingdom of Tieaven
and opened hy Church Dis-
Answee.
mfo, ha^
m^
bent Sefe^l
S^rifti
In this way: that according to

the
biejemgen, fo unter
bem
^rtftUiên
â*
command
of Christ, if any un-
men
unc^riftU(ê
Ce^re ober Sanbel

etlichemal
der the Christian

selves
name show themeither in doctrine
fii^^ren,
nad)bem
ftc
trber^
unsound
and
Itc^
ermaet fmb, unb on
{"^ren 3tr=*
or
life,
after repeated brotherly
t^mern ober Sajêrn Vtd)t
aBfteên,
admonition refuse to
turn
from
ber îrct)e, ober benen fo oon ber irc^c
their errors or evil ways, they are
baju erorbnet fmb, angejeiget, nnb

fte
fo
complained of to the church or to

its
fid)
an berfelben S5erma^nung au)

on
i^^nen
proper
officers,
and, if they negalso, are
m)t
leieren,
burc^ 3}erBtc^
ber
lect to
hear them
by them
tung ber
lêiltgen
acramente an^
unb
oon
excluded from the Holy Sacraments
c^riftttcên
felf)|^
emetne,
ott
werben
@Iie^
and the Christian communion, and
au bem 9Rei^
(S^rijli
by God Himself from the kingdom

of Christ
;
augefd)Io|Ten;
unb mieberum
aU
and
if
they promise and
ber S^rifti
unb ber îx}t angenommen, unb
show
real
amendment, they are
toenn
fte
ioa^re SSefferung erêipen
again received as
members of Christ
erzeigen*
and His Chmch.
29
226
CATECHISMIJS.
S)cr
Mit
Xt.
TERTIA PARS.
SJon bcr
bandhaxUit,
de hominis gratitdine.
LXXXVI.
DicuJeil mir benn auf unferm elenbt
Cum
Dei
ah omnibus peccatis
et
mir
one
alle
onfere erbienjl,
erlofet
auf gnaben
marumi)
seriis^ sine ullo
nostro merito^ sola
bur^ ^rifium
fotlen voll gute
feinb,
m,isericordia^
per Christum
est
mxd
tl;un ?
liherati
sumus, quid
cur bona
opera faciamus f
5(nttt)ort*
T)arumB, baf S^rifiu^, nac^ bem
er
Quia postquam nos Christus suo

sanguine redemit, renovat nos
n^ mit feinem Hut erlaujft ât, n

auc^ hux) feine
lêitige
quo
sui,
eift erneuert
que suo Spiritu ad imaginem

ut tantis beneficiis
vita nos erga
affecti,
ju feinem etent)ilbt, baf mir mit n^
in
omni
ferm ganzen lekn n^ bandâr gegen
Deum
gratos declarecelebretui'.
fructisi-
Ott
fur feine njott^ât erzeigen''), n
mus, et ipse per nos
er bur(^
n ge^riefen
tet>
tt?erbe^),
2)ar*
Deinde, ut nos quoque ex
nac^ auc^, â^ mir

fer glauBen^
o)
5.
on^
felbjl
n^
bus de sua quisque

mus.
Postremo, ut
fide
vitae
certi
auf feinen
frud[>ten
gemif
l)
nostrse
Rom.
6. et 12.
1 Pet. 2. 1 Cor. 6.
Matt.
1 Pet. 2.
221
S)er hxittt
X^til
THE THIED PART.
$on
tier
ân!Bar!ett*
OF THANKFULNESS
S^rage 8 6*
!Dtctt)cit tit
Question
(Stcnb,
86.
benn
axi
unferm
Since
tlien
we
are redeemed from
o^ne
alt
unfer 3>erbien|!, au (Bnaben
our misery Îxj grace ihrougli Christy

without any merit of ours,
burd) S(;riftum erlfet fmb,

ten
arum
fol^
why
mx
gute 2er!e tûn ?
must we do good worJcs f
Sfntnjott
Answee.
Sr
un^
Darum, bap
d^rijû^, nad)bem
erlauft
(;at,
Because Christ, having redeemed

us
un mit feinem 23Iut

au(^ burcj) feinen
ert
by His
blood, renews us also

after
by
]5)eiligen
eift erneu^
His Holy Spirit

age, that
His own imlife
gu feinem (Jknbitb, ba ir mit
with our whole
we
unferm ganjen CeBen un^ banlbar gegen
Ott
fur feine SBo^tt^ât erzeigen,
unb
(Sr burc^
un gepriefen erbe.
fcei
2)ar^
nad) au^, bap mir

fer^
un
feIB|l:
un^
may show ourselves thankful to God for His blessing, and that He may be glorified through us then also, that we ourselves may be
;
lauên^ au^
feinen
rcj>ten
assured of our faith
by
the fruits
228
feilt
CATECHISMUS.
0, nb mit nfcrm ottfelige toan^
gewinn
integritate
alios
Christo
lucrifa-
bet, nfere nec^jên au) S^rijô
ciamus.
nen^)*
c)
2 Pet.
1.
Matt.
7.
Galat. 6.
d) 1 Pet. 3.
Korn. 14.
Lxxxyn.
onnen benn
bic
ftc^
bie
ni^t
feiig
Werben,
JVon possunt igitur Uli servari,

qui ingrati,
persistentes,
et
on item nbantfbaten uBu^^

anbei
ju
in peccatis secure
fertigen
@ott
ni(^t
l)e^
a sua pravitate ad
leren ?
Deum Twn
Slntwort*
benn, Juic bic
fc()rifft
conveiiunt/iir f
eine^weg^:
Nullo modo
nam, ut Scriptm'a
faget: êin S5n!euffcêr, Slbgottifcêr,

Sê6re(I)er, 2)ieB, einiger, 2;rnnden=*
testatur, nee impudici, nee idololatrse,
nee adulteri, nee
fures,
nee
ôl^, Seigerer, S^lanBer nb bergtei(ên,

tirb
avari, nee ebriosi, nee eonvitiatores,
ba^
reic^
otte erBen*)
nee
raptores,
lisereditatem
regni
a) 1 Cor. 6. Ephes. 5. 1 loh. 3.
Dei consequentur.
^tag.
Lxxxvin.
fielet
3n
lâfftigc
ieiet
jUto
bie
ar^*
Quibus partibus constat cowversio
S3up ober belerung be men*
hominis ad
Demn f
fên?
5(ntort*
Sn
jweên jttifen:
3n
a^fterBung
Mortifieatione veteris, et vivifieatione novi hominis.
be^ alten "),

menf(J)ett
)
n anfferjie^ng be newen
Rom.
6.
Ephes.
4.
Oolosa. 3. 1 Cor. 5.
^tag*
2a^
tjt
LXXXIX.
bc^ alten
bic
S(iier:bung
Quid
minis ?
est rnortificatio veteris
ntenfiên?

gemt
feien,
229
unb mit unferm

S^lac^jien
gottfetigen
Sf)ri|io
thereof,
and by our godly walk

others also to Clirist.
Sanbel unfern
gewinnen*
au^
may win
i^tage 87*
Question
87.
knnen benn
btc
fid)
bie ni(i)t felig erben,
Can
they tlien not he savedy

to
who
on i^rem unbanlbaren, unBuf*

Sanbel ju ott
nic^t Iêle^^
do not turn
God from
their un-
fertigen
thankful^ impenitent life ?
ren?
5lntn)ort*
eine^weg: benn,
fagt,
njie
Answee.
bie
Shrift
By
no means
for,
as the Scrip-
lein
Unlenfdjer,
2)ie^,
5(bgttif($er,
ture saith, no unchaste person, idolater, adulterer, thief,
(if)ibxt)ix,
einiger,
^Trunlen^
covetous man,
'bolt, Sajierer,
JRauBer unb bergleicên,
di'unkard, slanderer, robber, or any
njirb
ba^
9?eicb (S5otte^ erben.
such
like,
shall inherit the king-
dom
forage 88
of God.
Question
bej!e^t
bie
88.
Sn
njte
iel
tcfen
In how many things does
true re-
JDa^râftige 23ufe ober 33e!e^rung be
pentance or conversion consist f
SJJenfcên?
%ntvoxt.
Answee.
Stbj!erbung
Sn
^mei (Stucfen:
in
In two things
the dying of the
beg alten, unb ^(uferfteûng bes neuen

2Jlenf(ên*
old man, and the quickening of the new.
^rage 89
SBag
i|!
Question
be alten
89.
the
bie
Stbfterbung
What
rnan ?
is
the
dying of
old
5Dênf($en ?
230
5tntn)ort*
CATECHISMUS.
3tn
fein,
btc funbe
oon êrên
je
lajfen letbt
Vere
et
ex animo dolere, quod
ub biefelMge
fliegen ")*
lenger je
me^r
peccatis tuis
Deum offenderis, eaque

et fugere.
Isafen nb
a)
magis ac magis odisse
Eom.
8. loel. 2.
xc.
Sa
ifi
bie auffer|êl)ung bc
ncwen
Quid
nis?
est
vivificatio
novi homi-
menfd)en ?
Sfntnjott*
êrÎiiê freub in
ott
"),
nb
lujl
Vera laetitia in Deo per Christum,

et
lieB
l)akn na(^ bem mitten otte^,
serium ac
promptum Studium
in-
in aUtn guten ttxdtn ju tetjen^)*

a) Korn. 5. et 14. Esai. 57.
b)
stituendi vitam ex voluntate Dei,

6.
Rom.
omniaque bona opera exercendi.
Galat, 2.
^tag.
2Betd)e^ feinb aêr gute mercf?
XCI.
QucB sunt bona
Ojpera ?
5(ntn)0Tt*
Mein
nac^
gef(êên
bie
au n?arem tauben*),
bem efe| otte ^) }^m ju e^ren

^)
:
Ea tantum, quae ex vera fide, secundum legem Dei fiunt, et ad ejus

solius gloriam referuntur
:
nb nic^t bie auff nfer

ntenfiên
non
ea,
gutbuniJen
ober
faûng ge^
quae aut a nobis opinione recti conficta,
grnbet fein^)*
a)
aut ab
aliis
hominibus tradita
Rom.
14.
&) 1
Sam.
15.
Ephes.
2.
c) 1
sunt.
Cor. 10.
d) Deut. 12.
Ezech. 20.
Esai. 29.
Matt. 15.
Wtag*
2Bie taut ba efe^ be ^(SgiSRS^?
XCII.
QuxB
est
Lex Dei ?

5tntn)ott*
<Bi)
leib
231
Answer.
lajTen
Je
bte
;
<BmH
unb
on êrjcn
je
Heartfelt sorrow for sin
causing
fein
biefel^c
fliegen,
lnger
us to hate and turn from
it
always
me^r
lâffen
unb
more and more.
%xaQt 90*
Sae
tfi
Question
neuen
90.
bte Stuferfteûng be
WTmt
Tiew
is the
quichening of the
SD?en[cên ?
man f
Answer.
Antwort*
êrglicê
^teube in ott
unb Sufi
Heartfelt joy in
God; causing
in all
unb
Ctefce
âten, nac^ bent Sien (3oU
us to take delight in living according to

tlie
teg in
aUen guten Serien ju leBen*
will of
God
good
works.
^rage 91*
SBetciêg
Question
91.
fmb aBer gute 2er!e ?
But what
are good woi^lcs f
Stntwort^
^fltein
Answer.
taul>en,
bie
au^
a^rem
otte^,
Those only whicli are done from

true faith, according to the
of God, for His glory;
nad^
bent
efe^
S^nt
bie
ju
Law
^^ren gef(êên;
unb
ni($t
auf
and not
opinion,
unfer utbiinlen ober 3)Jenf(ênfaûng
such as rest on our

or the
own
gcgrunbet ftnb*
commandments
of men.
Sragc 92*
SBte tautet bag efe$ bee êrrn?
Question
92.
What
is the
Law
of
God?
232
5(ntn)ort*
CATECmSMTJS.
Ott rcbet
alle bife
wort*
Loquutus
ligec:
est
Dens omnia verba
Da^
(Srjle
ebot*
Prirmim Proeceptum.
qui eduxi te ex ^gypto,
\atutis.
Sd) Bin ber^S^^lSfl beinott,

bcr
x6)
bic^
au^ (Sg^ptenlanb,
Ego sum Dominus Dens tnus, domo ser-
au^bem2)ten|^âufgefuret
iâê*
Non
habebis Deos alienos
3)u folt !ein anbcr @ot=*
in conspectu meo.
ter fr
mit lâên
DaS 5(nber
Secundum Prcceptum,
!I)u
fott bir fein S3itbnu^
Ne
ullam
sculpas tibi simulacrum, nee
nod)
jrgenbt
bef ,
cinglei<^nu
\i^^
imaginem
effingas
eorum
mad)en, toeber bef, ba oben im

.JpiineI,nodj)
quae aut supra sunt in eoelo, aut in

fra in terra, aut in aquis
nben auff (Srben, ober bef, ba^ im Joaffer onber ber erben ifl, 2)u folt fie
sub terra
ne incurves te
illis,
neque colas ea
Ego enim sum Dominus, Deus tuns

fortis,
ni(^f anbeten,
no^
jn en bienen*
zelotes,
vindicans
peccata
!Denn i^ ber
Bin ein
^(2:9^13^1
bien ott,
patrum
in
filiis,
idque in tertia et
fiarcfer
eûeriger ott,
quarta progenie eorum, qui oderunt
ber bie miffetlât ber 3}dter

!êimfu(^t an ben tnbern, Bif
me;
et misericordia utens in mille-
simam eorum, qui
diligunt me, et
in^ britte on eirbe glieb, beren

bie mi(^ lâffen: on tlûe barm=*
observant prsecepta mea.
êrig!eit an oiel
bie
mi(i)
taufenben lieBcn, nb meine
ebot galten
S)a^
britte
Tertium Prceceptum.
T)u
folt
ben
5Zamen bc^
Ne
usurpes nomen Domini Dei

^nirooxt*
233
Answer.
Ott rcbet
alle bicfe
Sorte:
God spake
ing:
all tliese
words, say-
Da^
crjte (l5eôt*
Mrst Commandmmt.
I
3(^
bcr
t)tn
ber êrr, bcin ott,
am
the Lord thy God, wMcli
S^
btc^
au (Sg^ptenlanb,
gefbrct
tave brought thee out of the land

of Egypt, out of the house of bondage.
au^ bent
lâBe*
!l)ienf^l)aufe,
!l)u
foil
ft
leine anbeten
^(x^tx^.
Thou
shalt
have no other
otter or W\x
gods before Me.
2)a^ jmeitc Oeôt

!J)U folljl
Second Commandmmt.
btrlein 23tlbnt,
Thou
shalt not
make unto
is
thee
tto^ irgenb ein lei(l)ni ma^
any graven image, or any likeness

of any thing that
above, orthat
neath, or that
is is
ên, eber bef, ba oben im

ipimntel, noc^
in heaven
bef,
ba
unten
in the earth be-
au f Srben, ober be^, ba im Saffer unter ber Srbc i|l; bu

follft fie ni.ct>t
in the water under
the earth;
thou shalt not
bow
anbeten, nod) i^^
down
them.
thyself to them, nor serve
nen bienen* 3)enn 3d), ber êrr,

bcin ott, bin ein ftarler, eif^
tiger ott, ber bie 5)}liffetât
ber SSter ]êimfud)t an ben în^
For
I the
Lord thy God am
a jealous God, visiting the iniquity

of the fathers
upon the children

foui-th genera-
unto the third and

tion of
bcrn bio in* brittc unb oierte

dJlieb berer, bie
them that hate Me; and
Wx^
Raffen;
showing mercy unto thousands of
unb
tûe
SSarmêrjigleit
an
lie^
them that love Me, and keep

commandments,
my
ielen 5taufenben, bie
Wi^
ben unb meine ebotc lâlten

%(}A britte ebot*
2)U follfi 30
ben 5Zamen bc^
Tliwd Ccmmandnient Thou- shalt not take the name
2U
^(SS'lSfl^S'l
CATECHISMUS.
beine^ otte^ ntd)t
!l)enn ber
tui temere;
neque enim Dominus

dimittit
ntiprauiên,
tt)irb
^^diM
impunitum
eum, qui no-
ben
nt(J)t
onge)lrafft laf^
men
ejus
vane usurpaverit.
fen, ber feinen S^lamen ntt^^
branc^t,
X)a0 Dtetbc*
Quaj'tum Proceptwm.
eben(f be (Safct>a^t tag^,
Memento
tiiices.
ut diem Sabbati sanoet
ec^g tag fottu arbeiten, nb alle beine wertf tûn, aberam fi=
Jl^n êtligej!
ba^ bu
Sex diebus operaberis,

:
omne opus tuum fades at septimodie Sabbatum erit Domino Deo

tuo;
tu,
benben tage
^(SS'lSfKSS'l
abbat^ be betne otte^, ba

ijt
b*
non
facies
ullum opus, nee

nee
filia
nee
filius tuus,
tua, nee
folt bn leine arbeit tûn, no(^
servus tuus, nee ancilla tua, nee ju-
bien (Son, noc^ beine 2;o^ter,
mentum tuum, nee

intra portas tuas.
fecit
advena, qui est

sex diebus
no^ bein
nei^t, no^ beine magt, nO(^ bctn 2>ie^, nod) ber
Nam
Dens
ccelum, terram, mare, et

iis
frebling ber in beine tlôren

ijl*
!l)ett
quaeeunque in
die
sunt, et requievit
in fe(^^ tagen ât
septimo,
ideoque
benedixit
ber .^SlSfl {)imel nb erben
Dens
eum.
diei Sabbati, et sanctificavit
gemad)t, nb ba^ mel)r, nb

alle
rl^nete
mag brinnen ijt, nb am fibenben tage, bar

^<k^\i;aVci
fegnete ber ip(^9l9l be

tag,
ii
!êiliget jn*
jDag ?5nffte*
Quintwm PrcBceptum.
X>u
fott
bein 35ater
nb
Honora patrem tuum
et
ma-
betne SlRuttcr cl^ren, au ff ba^
trem tuam, ut diu vivas in
terra,

êrrn, bcine^ ottc, nic^t mibrauchen; benn bet ipetr tt)trb beu ttid>t ungcflraft laf^ fen, ber feinen âmtn mif*
braud)t.
2)a^ tertc OcBot
235
of the Lord thy
God
in vain; for
the Lord will not hold

less
him
guilt-
that
taketh
His
name
in
vain.
fourth Commandment.
(Bebenfe be (Bahhat^ta^t^f
l)a^
Eemember
keep
it
the Sabbath day to
bu i^n
foltft
êilige|t*
<Bt^^
holy.
Six days shalt thou

all
is
;
âge
bu arbeiten, unb
labor,
and do
thy work: but

the Sabbath of
in
it
alle beine Serle tûn: aber
am
the seventh day
fiebenten Xa^t
ifl
ber (Sabbat^
the Lord thy God
thou shalt
be ^crrn, betne(S5otte; ba
follft
not do any work, thou, nor thy son,
bu feine ^trbeit tlûn, noc^
nor thy daughter, thy manservant,

nor thy maidservant, nor thy
tie,
o^n, noc^ beine ô^ter, nodjbein ^nec^t, nocf) beine

bein
cat-
nor thy stranger that
is
with-
âgb,
ber
nod) bein iBie^, no(^

ber in
in thy gates.
For in
six
days the
earth, the
is,
trembling,
beinen
fecj)^
Lord made heaven and

sea,
5ri)oren'tj^*
ênn
in
and
all
that in
them
;
and
2;agen ât ber iperf ipimmet
rested the seventh day
w^herefore
unb Srbe gemad)t, unb ba^

^SJieer/Unb Stlle^ tta^
ijt,
the Lord blessed the Sabbath day,
barinnen
and hallowed
it.
unb ruête am fiebenten :âge; barum fegnete ber ^crr ben Sabbat^tag, unb l^ctltgte
i^n*
!l)a fnfte dJebot*
Mfth Commandment.
Honor thy
father
T)U foUjl beinen 35ater unb
and thy mo-
beine 2)iutter e^ren, auf baf bu
ther; that thy days
may be
long
236
CATECfflSMUS.
leBejl
tu tang
bir bct (g^9fl
Im 8anb, ta^ bcin ott gil)t.
quam Dominus Deus

tibi.
tuus
dat
Sextum Prceceptum,
S)u [olt nit tobten.
2)a^ ibeiitc*
Non
occides.
Septimum
ISTon
JPrceceptum.
2)u folt nit Sê:6rc(^cn
committes adulterium.
Octavum Proeceptum.
!Du folt nit jleien*
3)a0 9lcnbe*
Non
fiiraberis.
Nonum
jcugnuj
Proceptum.
Û
fott lein fatfc^

b
Non dices contra proximumtuum

falsum testimonium.
teben n)iber
einen ne^ften*
Decimum
Saf bt$ nit gelnjlcn beinc^ ne(j)|ten âuf, %(x^ bic^ nit ge* ljten beine ne(^ficn eib^,
nod) fcine nec^t^, no(^ feinet
SOâgb, nod> feine )c^fen,
tui
;
Prceceptum.
Non concupisces domum proximi

nee concupisces uxorem proxinee servum
ejus,
mi
tui,
nee
ancil-
lam, nee bovem, nee asinum, nee
no^
quicquam dorum quae sunt proximi

tui.
feinet Sfel,
no^
alle^ ba^
bein 9led)fter ât*
xcm.
$te erben biefe ebot geteilt ?
Quomodo dwiduntv/r
cepta f
Twbc proB-
Stntwott
Sn
jjter
jnjo ^tafeln "), beren bte erfte in
In duas tabulas quatuor praeceptis
quarum
prior
gebotten teeret, lote mir on gegen

Exo.
34. Deut. 4. et 10.
tradit,
quo pacto
a)

lange Ictejl im Sanbc, ha^ btr
ber êrr, bcin ott, gict)t*
23T
tliy
upon
tlie
land wticli the Lord
God
givetli tliee.
Xa^
fec^pe
iboU
Sixth
Gommomdment
kill.
2)u foltft ntd)t tobten,

X)a^
ftetJente
Tlion shalt not
efcot.
Seventh Commandment.
!Du follfi ntc^t cbeljrecên,

2)a0 a)tt
Thou
Shalt not
commit adultery.
(3tUU
Eighth Commandment.
S)u foltfi nt^t flel)ten,

'â^ neunte eôt,
Thou
shalt not steal.
Ninth Commandment.
3)u follll letn fatf^ Seug-^ nt reben ibcr beinen 3l)^

flen/
^Da^
jel^nte e:6ot,
Thou
shalt not bear false witness
against thy neighbor.
Tenth Commandment.
ga
bi(i^ni(^t getufien
beine
Thou
shalt not covet
thy neigh-
S^la^jlen ipaufe^; la bi(^ ni(^t
bor's house;
thou shalt not covet
geluften betne
bc^, no(^
feinet
S'lt^jlen
SBet*
nod),
thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor
nei^t,
feiner Ôiagb,
noc()
feinet
Oc^^^
any thing
fene, no(^ feine
SfeU,
noc^
that
is
thy neighbor's.
5(ne wa bein 9?a(^flet

i^rage 93,
2te
têilt?
]ât>
Question
einge^
93.
erben
biefe
eôte
How
divided f
are these
Commandments
Slntmort
Answer.
cr|!e
3n
ier
ixod ^tafeln
lehret,
beren bie
in
Into two tables:
the
first
of
eboten
mie it un^ gegen
which teaches
us, in four
command-
238
@ott
fotten fatten
CATECHISMUS.
2)ie anber in \t^^
nos erga
Deum
geramus; posterior
gesotten,
wa^
wir
nfernt
nec^jlen
sex prseceptis, quae officia proximo
fcûlbig fein'*)*
J)
debeamus.
Mat. 22.
XCIV.
Sa0
ctforbett bex ^(9191
im
erjlcn
Quid postulat Deus in jprimo

prcBcepto ?
Stntwott*
!âf
eil
i(^
be^ erlierung meiner feelen

a't^gottere^*'), jau'^.
Ut,
quam mihi
cara est salus
nb fegMt aUt
animse mese, tarn studiose vitem et
fcere^,
aêrgtauBifdê fegen ^), anruffung

"),
fugiam
giam,
omnem
idololatriam,
ma-
ber êiligen ober anberer Kreaturen
incantationem,
superstitiocse-
meiben on
fliegen fol,
35nb ben einigen
nem, invocationem sanctorum,
waren ott
er trafen''),
rec^t erlennen*^),
}m
allein
ge^'
terarumve creaturum; unicum au-
^n
alter
bemut^ onb
tem et verum
Deum recte agnoscam,

summa
illi
bult ^), on
im
attein atle^ gut
gewar*
tie^
ipsi soli fidam,
humilitate
ten^), n jn on
ganzem êrên
:
ac patientia
me
subjiciam, ab
Un^),
i) e'ê
furchten
atte
'^)
on e^ren^
Stlfo
bap
eo solo omnia bona expectem, denique. intimo cordis affectu
creaturen oberge'be, ben in
ipsum
bem
geringften
miber
feinen
mitten
amem,
tiem,
reverear, venerer; adeo ut
t^ne"").
a)
c)
1
omnibus potius
6.
creaturis
renuncontra
Cor.
4.
et 10.
b) Leuit. 19.
Deut. 18.
e) lere.
1.
quam
ut vel
minimum
Matt.
Apoc.
1
19. et 22.
d) loh. 17.
10.
17.
/)
5.
Pet. 5.
g)
Hebr.
6.
Coloss.
ejus volimtatem
committam.
Korn.
Cor. 10.
i)
Phil. 2.
h) Psal.
i:)
104.
Esai. 45. lac. 1.

6, Psal.
Deut.
Matt. 22.
Deut.
4.
111. Prou.
1. et 9.
Mat. 10.
Act.
5.
l)
Mat.
Deut. 10.
m) Mat.
5. et 10.
f5tag>
xcy.
Quid est
idololatria f
Sa^tj^mgottere^?

Ott foUen
ctoten,
lâlten
;
239
bie anbere in fed^
ments, what duties

the second, in
six,
a^ mir unferm
^'6)fttn
we owe to God; wliat duties we
fcûlbtg jtnb
owe
to our neighbor.
^ragc 94*
2Ba
Bot?
forbert ber ipen
Question
erjien e^^
94.
im
What
first
does
God
require in the
commandment ?
Answer.
Sfntmort*
SDa
i(^
Ui
35erlicrung meiner ee^
That, on peril of
tion, I
my soul's
salva-
len êtl iinb eligfeit, aUt StBgtterei,
avoid and
flee all idolatry,
Banberei,
akrglubifd)e
egen, 5(n^
sorcery,
enchantments, invocation
;
rufung
ber ipeiligen ober anberer (^rea^

flieîen
of saints or of other creatures
and
turen, meiben unb
fo,
nnb ben
eriennen,
that I rightly acknowledge the only true God, trust in

all
einigen
maleren Oott
rec^t
Him
alone,
with
all
3^m
aUein ertrauen, in alter !l)emut]^
humility and patience expect
unb ebulb oon

erwarten, unb
3^m
attein alte
utc
good from
S^n
on ganjem
iperjen,
Him only, and love, fear and honor Him with my whole
;
liekn, frchten unb el^ren; alfo, ba
heart
so as rather to renounce all
i^
in
eêr alle Kreaturen bergebe, benn
creatures than do the least thing
bem ering|!en iber
feinen SCilten
against His will.
tlûc*
(5rage
95
Question
95.
SBagijlStBgtterei?
What
is idolatry ?
240
CATECHISMUS.
Stn jlat be^ einigen waten otte^,

bet
fi<i)
Est loco tmius Dei, aut praeter
in feinem tuort ât offenbaret,
unum
se
ilium et
verum Deum, qui

patefecit,
ober neBen bemfelMgen etioa anberft

biegte ober âhl, barauff ber
in
verbo suo
aliud
menfc^ fein
quippiam fingere aut
habere, in
ertraioen fe^t'')*
a) Ephes. 5.
1 Par. 16.
quo spem reponas.

Phil. 3.
Gala. 4.
Ephes.
2.
1 loh. 2. 2 loli. 1. 1 loh. 5.
f^tag*
XCVI.
anbern
2ag
Bot?
toil
ott
im
e^
Quidpostulat secundum ^rcecepturn?
5(ntort*
Dap
bctt"),
njeife,
toir
ott in
auff
er in
leinen
ttJeg erBit=*
Ne Deum ulla imagine aut

exprimamus, neve ulla
figura
no(^
jrgenb
eine
anberc
alia ratione
benn
feinem wort befohlen
eum colamus quam qua

suo coli praecepit.
se in
verbo
ât, oere^ren folten^)*

a) Deut. 4. Esai. 40.
Eom.
1.
Act. 17.
5) 1
Sam.
15.
Deut. 12. Mat. 15.
xcvn.
<Sot
man
ben
gar
fein
l>ilbnu
A.n
nulloB ergo jprorsus ngendcB
macê?
5(nttoort
sunt imagines aut simulacra f
Ott Ian onb

Bilbet
fte
fol leinet
weg^
aBge*=
Deus nee
etsi
effingi ulla ratione de-
erben;
bie
Kreaturen aber, ob
bet nee potest;
creaturas autem,
licet,
fcôn
mgen
aBgeBilbet werben: fo
exprimere quidem
vetat
fingi
erbeut boc^ (Dott berfetbigen bitbnup
tamen Deus earum imagines

aut haberi,
in mad)en onb ju
ere^re ober
lâben,
baf
man
jic
quo vel
ipsas, vel
Deum
jm bamit
Num.
biene")*
33.
per ipsas, colamus aut honoremus.

7. et 12.
a) Exod. 23. et 34.

16. 2 Reg. 18.
Deut.
THE HEIDELBEKG CATECHISM.

Answer.
Sftt
241
(Statt be^ einigen
magren ot^
l)at ojfen^
It is instead of tlie
one true
God
te, ber fid) in

Ibaret,
feinem 2ort
who
has revealed Himself in His
ober
neben
bemfelben
etma^
word, or along with the same, to

conceive or have something else on
5tnbere bi(^ten ober âbtn, barauf ber
Wtn^)
fein 3>ertrauen fe^t.
which
to place our trust.
gtage 96*
20a
Bot?
njitt
Question
96.
ott im ^weiten e^
What
does
God
require in the
second commandment f
5(ntwort*
!Da^ mir ott in feinem Sege
bitben,
oer=*
AisrswEE.
That we in nowise make any

image of God, nor worship
any other way than
no^ auf
benn
(Sr
irgenb
eine
anbere
Him
in
SBeife,
in feinem 33ort
k^
He
has com-
fohlen ât, ere^ren fotten*
manded
in
His word.
grage 97*
QuEsiioN
97.
on man
machen ?
benn
gar lein Silbnip
Must we
age at all ?
then not
mahe any im-
Antwort.
Ott lann unb
Bitbet
fie
Answer.
folt
feineîeg abge^
God may
aged in any
not and cannot be im-
werben
bie
Sreaturen aber, ob
way
as for creatures,
fcôn
mgen
abgebilbet ierben, fo
berfelben 23ilbnif
though they may indeed be imaged, yet
erbietet
bo^ ott
God
forbids the
making
ju machen unb ju lâben, bap

ere^re, ober
man
fie
or keeping any likeness of them,

either to worship them, or
3^nt bamit
biene
by them
to serve Himself.
31
242
CATECHISMUS.
XCVIII.
Ôiogen
akr
nid^t bte
Htber
aU
ber
An
gines
non autem in
tolerari
templis ima-
gelten td)er, tu ben ir(ên
gebulbet
possunt^ qucB pro
werben ?
lihris sint imperitc multitudini f
5lntn)ort>
5êin: 2)enn mir nit
fein
]êit
folten
meifer
Minime: neque enim decet nos

sapientiores esse Deo, qui Ecclesiam
benn @ott, welcher

nie burd)
feine ^riften*
ftumme goên''), fonber
suam non mutis
siinulacris,
sed
bnr<i) bie Iel)enbige prebig feinet iDort,
viva prsedicatione verbi sui vult

erudii'i.
mil nberwiefen
) lere. 10.
âkn^)*
2.
Haba.
5) 2 Pet.
1.
2 Tim.
3.
?5rag.
2agn)ilbaOrittel)ot?
XCIX. Quid sancit Dens

cepto f
tertio
proe-
Stntwort*
:Dap mir ni(^t
ober mit
fcilfiêm
allein
mit
fluchen,
Ut non solum
pejerando,
execrando, aut
ju-
a^be:
fonber and)
verum etiam temere
mit
unntigem
fd)n)eren
bcn
5Zamen
rando,
nomen Dei contumeliose
aut
otte^
nid>t leftern ober
mi^brauên,
irreverenter ne usurpemus;
neve
no(^ n^ mit nferm ftilf(^meigen nb
tacendo aut connivendo horrendis

istis
jufeên foId)er fd)red(id>en fnben têil^

lâfftig
sceleribus
communicemus
sed
nisi
mad)en, 2>nb in fnmma, bap mir

nid)t,
sacrosancto
Dei nomine non
ben lêige S^lamen otte^ anberf^
summa cum religione et

utamur, ut vera
sione, invocatione,
veneratione
benn mit
ford)t
onb
el)rert)ietimg
gekan==
et constanti confes-
ên"), aujf ba^
er
oon n^
red)t l)e^
omnibus denique
ipse
!ent^), angcrujfen, nb in
alt
onfern
verbis
et
actionibus nostris
morten nb werden
a)
^)
gepriefen merbe
h) Esai. 45.
celebretur.
Rom.
2.
Tim.
Tim.
6.
Coloss. 3.
Matt. 10.
c) 1
2.

forage 98.
243
98.
toler-
Question
MoQin abn
ntc^t bie SSilber,
aU
ber
ut may
laity ?
not pictures he
Saien 33cêr, in ben îxdjtn gebulbet

ttjetben ?
ated in churches as hooJcs for the
5(ntn)ort*
5êin
fein
lêit
:
Answee.
benn wir
follen nic()t weifer
benn ott,
nie
n>etd)er feine S^riften^
bur^ jbmme @|en, fonbern
but(^ bie leknbige ^rebigt feine Sott

n)itt
we should not be wiser than God, who will not have His people taught by dumb idols, but by the lively preaching of His
:
No
for
untetwiefen âben*
word.
^tage 99*
2Ba^ tillba^bntteebot?
Question
99.
What
is
required in the third
commandment f
Stntwott*
!I)a9
n)it ni(J)t
Answee.
ûcên,
au(^
attein ntit
That we must not by
cursing, or
ober mit
falfd)em
Sib, fonbern
by
the
false swearing,
nor yet by un-
mit xmnDtf)igem (^loren ben S'âmen
necessary oaths, profane or abuse
otte
no(^
nid)t ljiern ober mifBrancên,

(StiIIfd)njeigen
name
of
God
nor even by our
nn mit unferm
silence
and connivance be partakers

others;,
unb Bwfe^cti
ben
fo(<êr f(^rc(iUd)en
iin^
of these horrible sins in
têit()afti3
mad)en
imb in (3um==
9Zamen ot^
<^nrd)t
and in sum, that we use the holy
ma, bap
wir- ben t;eiligen
name
of
God no
otherwise than
te anber ni^t,
benn mit
unb
with fear and reverence, so that
(S^rerBietung geBrand)en, auf bap
Sr
unb
He may
in all our
be rightly confessed and

us,
on'un^
red)t Iselennet, angerufen,
worshipped by
and be
glorified
in alten unfern Sorten unb SBerlen

ge:priefen
words and works.
erbe.
244
CATECmSMUS.
Stag.
C.
31^ benn mit [(^teren nb flud)en
Estne igitur adeo grave peccatum

jurando^ aut dira imprecando^ nowe^z,
otte^ 5'Zamen
leflern, fo eine
f(i)lete
funb, ba^ ott auc^ Ber bie gurnet,

bie,
Dei
termrare^ ut
fouiel
gxi
jnen
tfi,
biefelk ni<^t
ns
^*^,
succenseat, qui^
i7î^?
Deus etiam quantum in se
lêlffen n?el)rcn
nb oerbieten ?
non prohihent aut impe-
diunt f
5ttttTOort*
Sci
ffer
fvei?Ii(^ "),
ênn
leine fnbe gr6=^
Certe gravissimum
neque enim
tjl,
no<^
ott
êfftiger
erjutnet,
ullum
est
peccatum majus, aut quod
ben lejlenmg feinet 5âmen^,

er
fte aucj)
!Darumb
Deum
ipsius
gravius offendat
quam
sacri
mit bem tobt ju
jlraffen Be^
nominis contumelia.
Quo-
fohlen ât^).
a) Leuit. 5,
Z))
circa etiam id scelus

Leui. 24.
morte multari
voluit.
CI.
SDîag
man
aêr auc^ ottfetig

einen
%t)\)
t)e^
Potestne quis etiam pie per no-
bem 9?amen otte^

ten?
fc^we^
men Deijv/raref
5i[ntmort*
Sci
:
SBenn
e bie OBerleit
fonfl
on
j'^='
Potest,
exigit,
cum
vel magistratus
necessitas
id
lioc
ten
nbertânen, ober
bie
not^
vel
alioqui
erforbert, tretoe onb

e'^re
njarl;eit
jn @otte^
pacto fidem firmari, et veritatem

stabiliri
nb be^ ned)flen
êit
barbur^ ju*
postulat;
quo
et
gloria
erhalten onb ju furbern*

a^bfi^toere
ift
ênn
foI(ê^
Dei
illustretur, et
aliorum saluti
ejus generis jussancitm', ideo-
in otte^ mort gegrnn*
consulatm'.
Nam
bet"), onb berlâlben on ben ipeiligen

a) Deut.
6. et 10.
jm-andum verbo Dei
Esai. 48.
Heb.
6.

^ragc 100*
Sft benn mit cfjwren unb ?ûd)en
245
Question 100.
Is then the profaning of God's name^ hy swearing and cursing^ so
grievous a sin^ that
otte S^lamen lftern
fo
cmc
f(^tt)erc
(Snbc, baf ott aud) ber bie jrnct,

bte, fo Dtel
lêlfen
His wrath
is
an i^ncn i% btefelk ni^t

utib ocrtieten ?
hindled against those also

not^
who
seek
e^ren
der
as much as in them lies^ and forbid the same ?
to hin-
5(ntwort*
Answee.
Yes
or
truly
:
3a
f er
ift,
freilie
benn leinc (Sitnbe gro*

lêfttger erzrnet,
for
no
sin is greater,
nod^
ott
benn
more provoking to God, than
Cjlerung feinet S'âmen^*

fte
!Darum Sr
fce=
the profaning of His name. Wherefore
axL)
mit bem ilobc ju jhafcn
He
even commanded
it
to
be
fgten lât
punished with death.
forage
5D?ag
101*
au(S^
Question 101.
Bet
man
aBer
ottfelig
bem
ren?
S'âmen Ootte^ einen
fcj)W*=
But may we not swear hy the name of God in a religious manner?
Sfntwott*
Answee.
Yes; when the magistrate
quires
it,
Sa
bert,
trenn e bie Dbrigleit oon i^ren

fonjt bie SiZot^ erfor^
re-
Untertanen ober
or
it
may be
needful
^rene unb 2Ba^r!êit ju otte^

5Zc^|len êil baburc^
l^x
otherwise, to maintain
fidelity
and promote
For
^re unb be^

er'âlten
and
truth, to the glory of
unb ju forbern,
ijl
ênn
foldê^
God and our

word, and
neighbor's good.
is
Sibf<^tt)ren
in otte SBort
ge^
such swearing
grounded in God's
grnbet, unb berâlkn on ben ipeili*
therefore
was rightly
246
CATECHISMUS.
alten
im
onb newen êftament
rec^t
que etiam a
Sanctis
in veteri
et
geBraud)et werben^)*
h)
novo
9.
foedere recte est usui'patum.
Gen. 21. et 81. Esai.

1.
Sam.
24. 2
Sam.
3. 1
Eom.
1.
2 Cor.
1.
CIL
âo^ man an^ U)^ ben êiligen ober
anbcrn Kreaturen a^b fd^meten ?
5(ttttt)ort*
S^lein:
tji
JE-stne
licitum jurare per sanctos^
aut alias creaturas ?
ênn
ein red^tmejfiger ai)b
Non
tum
ut
nam legitimum
juramenpetitur,
ein anruffimg
otte^, baf
ber
er
al
est invocatio Dei,
qua
ber
einig
lêr^lnbiger,
njarêit
ftrajfen,
is ipse,
tanquam unicus cordium

sciens fallat.
êugnuf tbUt geben, nb mic^

fo ic^ falf(^
inspector, testimonium det veritati,

et
\)mxt^),
n)eld)e e^rc
benn
jurantem puniat,
si
feiner creaturen
a) 2 Cor. 1.
h)
geMret^)*
Mat.
5.
PoiTO hie lionos nulli creaturae convenit.
lacob. 5.
?5rag.
CHI.
ierbten
2a^ il Ott im
Bot?
c*
Quid
prcecipit
Dens in quarto
prcecepto f
5(ntwort*
(S5ot
mit
erftlid),
ba^ ba^ ^rebigampt
Primum, ut ministerium Evangelii et scliolse
ijnb
fcûlen erlâtten erben'*),
on
id)
conserventur ; utque
fonberlic^
am
feiertag
jn
b*
gemeine
ego
cum
aliis,
tum
prsecipue festis
(S5otte^ tetjfig
fome^), bj ort otte^

Sacrament gu
offentti^
diebus, studiose coetus divinos fre-
lernen''), bic lêiligc
quentem, verbum
Dei diligenter
gehauiên*^), ben
m^^^
1
audiam, utar Sacramentis, precibus

publicis
anjnruffenO/ n ba^ ^^riflUc^ atmof

) Tit. 1. 1
2. et 3.
meas quoque preces adjun-
Tim.
3. 4. et 5.
Cor.
2.
9.
2 Tim. Cor.
&) Psal. 40. et 68.

e) 1
Act,
2. 1
c) 1
14.
d) 1 Cor. 11.
Tim.
Cor. 14.

gen
247
in tlie
im
alten
unb neuen
morben*
^êflament
used by
tlie saints
Old and
xt)t gel>rau(i)t
New
Testament.
^rage 102*
Mao, man auc^ ki ben êittgen ober
anbern Sreaturen einen
(Sib [^toren?
Question 102.
May we
any
swear by
the saints, or
other creatures f
^ntvooxt.
Answer.
(ib ijl
^dn
einige
benn ein re^tmf iget bap

(ix,
No
for a lawful oath is a calling
eine 5(nrufung otte^,
aU
ber
upon God,
and
ly
;
as tlie only searcher of
êrjenlnbiger, ber Sa^rêit

jlrafen,
hearts, to bear witness to the truth,
3eugni roUt geben, unb mic^

fo i(^ falfc^
to punish
me
if
I swear falsecrea-
^vom wd^t
;
(Sf)xt
benn
which honor
is
due to no
leiner (Kreatur gebhret*
tui*e.
forage
103
im
vierten
Question 103.
e^
3Ba
Bot?
mitt
tt
What
foufi'ih
does
God
require in the
commandment ?
Answee.
5(ntJoort*
Ott
mitt erf!ti(^,
ba ba ^rebigt^
In the
first
place
that the min-
amt unb
(S(ûten ermatten toetben,
unb
istry of the
Gospel and schools be

I,
\^, fonbettii^
am
Feiertag, ju ber (Bt^
maintained; and that
especially
meinbe otte
[teipig
fomme, ba^ SSort
on the day of
rest, diligently at-
otte^ ju ternen, bie Zeitigen acra^
tend church, to learn the word of
mente ju gebrauchen, ben êrrn

li(^
ffent^
5tl^
God, to use the Holy Sacraments,

to call publicly
anzurufen, unb ba^
c^rijlliiê
upon the Lord, and
24S
jugeucnO*
CATECHISMUS.
Bum
anbern, baf
icj>
alte
gam, pro facultatibus aliquid conferam in pauperes.

Deinde, nt in
actionibus va-
ta^t meinet lebend
lim meinen Bofen

fei==
wercfe feiere, ben ^S^tStS^l bur(^
omni
cem,
vita a pravis
nen eijl in mir iDurden
laJTe,
nb alfo
Domino
concedens,
in
ut
per
ben emtgen (Sabbat^ in biefem leBen

anfange^)*
/)
1
Spiritum
Sanctum
me suum
opus
g) Esai. 66.
faciat,
atque ita sempiternum

in hac vita exor-
Cor. 16.
illud
diar.
Sabbatum
CIV.
SKa^ it ott
16ot?
im
funfften
e^
Quid
nohis
injungit
Deus in
quinto prcecepto f
Sfntmott.
!I)a id)
meinem
bie
25ater nb SQûtter,
fein,
Ut
parentibus, atque adeo omni-
nb atten
e^re, Uel)e
mir frgefc^t
ben?cifen,
f^rajf,
aUt
bus qui nobis pra^sunt, debitum

honorem, amorem
et
onb trewe
onb mi(^
get)r=
fidem praesteprs-
aUer guten le^r onb

liebem
mit
mus, nosque ipsorum fidelibus

ceptis
et
geôrfam
jren
nbertuerffen^),
onb
castigationibus
ea,
qua
au^ mit
geBre(ên
gebult
jt^re
ât)en
l)anb
par
est,
obedientia submittamus;
[oP), bieweit on Dtt burc^

regieren juit")*
a) Ephes.
5. et 6.
tum etiam
nostra
ut eorum vitia et mores

toleremus,
illud
il-
patientia
Ooloss.
13.
6.
3.
Prou.
1. 4. 15. et
9.
semper cogitantes,
Deum
nos
Exod. 21. Kom. c) Ephes. 1 Pet. 2. Mat. 22.

20.
V)
Prou. 23. Gen.
Ooloss. 3.
Eom.
13.
lorum manu
velle ducere ac regere.
2a0
lfot?
voll
Ott
im
\t^în
ge^
CY. Quid flagitat Deus in

cepto ?
sexto proB-
5(nttuort*
2)ap t^ meinem
ne(îtett
nêber
mit
Ut proximum, neque
cogitatione,
THE HEroELBERG
mofen ju geBen*
alle
CATECfflSM.
In the
249
sec-
Qum
Stnbern, baf
tc^
to give Christian alms.
ZaQt meinet CeBen on meinen
ond place
life
that all the days of
my
al-
bofen 2Ber!en feiere, ben êrrn burd)

feinen eifl in
alfo
I rest
from
my
evil
works,
in
mir mirfen
taffe,
unb
low the Lord to work

His
life
me by
in this
ben
emigen âblat^ in
biefem
Spirit,
and thus begin
eBen anfange.
the everlasting Sabbath.
i^rage 104*
Question 104.
Sao
Ibot?
mitt
ott im fnften t^
What
fifth
does
God
require in the
commandment ?
Akswee.
5(ntii?ort>
2)af
i(^
meinem
25ater
unb
9)?utter,
ftnb,
That
show
all
honor, love and

father
wnb
alten, bie
mir orgefe^t
aHe
faithfulness to
ther,
my
and mo-
(ii)xtf
Siek unb
^Treue Ben?eifen,
unb
and
to all in authority over
mid) atter guten Se^re unb trfe mit

geB^rlicj)em
eôrfam
il)ren
imterroerfen,
me; submit myself with due obedience to all their good instruction
and correction; and
tiently
it
unb au) mit

lâkn fo:
il^re
tbxt)tn ebulb
also bear pa:
biemeil
un ott burc^
with their
infirmities
since
ipanb regieren itt*
is
God's will to govern us by
their hand.
^rage 105*
SEBag
njitt
Question 105.
c^
ott
im
fcc^fien
What
sixth
does
God
require in the
Bot?
5(ntn)ort*
!J) i(^
commandment ?
Answek.
meinen
S'lc^flen tueber
mit
That I neither in thought, nor
32
250
gebanden, noc^ mit
CATECHISMUS.
mortm
ober geber^
t!ât,
neque
verbis,
neque gestibus,
neali-
ben, iel mentget mit ber
burcj)
dum
factis,
vel per ine, vel per
mx)
felbft
ober anbere fc{)me!ên, âJTen,

ober tobten"):
um, contumelia
afficiam, aut oderini,
beletbigen,
fonber atte
aut laedam, aut occidam; sed om-
taadjgirtgleit
fetbft nit
ablegen^),
au^
mi^
nem
vindictge
ligec
cupiditatem
abjici-
kfd)ebigen, ober mutmitlig in
am: ad
ne
me ipsum
laedam,
gefa^r
^begeben
foP)*
3)arum& au)
û nêren,
aut sciens
conjiciam
fierent,
;
me
in aliquod periculum
bie 06er!eit,
bem
tobf(i)Iag
quocirca etiam, ne csedes
ba^ Corner t
a)
tregt*^)*
et
Magistratum Deus gladio
Matt.
5.
26.
Gen.
c)
9.
b)
Ephes.
4.
armavit.
Eom.
2.
12. Matt. 5. et 18.

3.
Rom.
9.
13.
Ooloss.
Syr.
Mat.
13,
4.
d} Gen.
Exo. 21.
Mat,
26.
Rom.
^rag.
siebet
GVL
atlein
bo(^
bi
get)ot
Atqui
JioG
proBGeptum solam
videtur.
cce-
tobte ?
dem proJiibere
5(ntn)ort*
Sg
mit n aber @ott burc^ oer*
At
Deus
iram
csedem
prohibendo,
docet
:bietung be ôbtfd)tag^ lehren,

bie
ba^
neib
er
"),
se radicem et originem caedis,

scilicet,
Wurzel be tobtfc^lag^,
aU
invidiam, odium, et
:â^), loxn^), 9f{a(^girig!eit, âJTet,

i>a^ folcê^ atte^ fr
on
vindictsB cupiditatem odisse, atque
j^m
ein l;eimlid)er
ea omnia pro csede ducere.
tobtfc^lagfe^').
a)
(T)
Rom.
1,
J) 1 loh. 2.
c) lac. 1.
Galat, 5.
1 loh. 3,
?^rag*
3j^
CYII.
ba^
toir
t6b==
akr bamit
gnug,
An
nem
dere f
vero id satis
est, est,
nos nemi-
onfern ne(^jlen, mie gemelt, nit
eo,
quo dictum
modo
occi-
ten?

eban!en, nod) mit SBorten ober Oe^
Ijcrben,
tel
251
in
word
or look, mucli less in deed,
iDeniget
mit
ber
^(;at,
revile, hate, insult or kill

boi-,
my neighan-,
buvi^
mi^
fetbj^
ober 5(nbere, fd)mêtt, ober tobten

aBiegen,
;
whether by myself or by
f)a\\tn, Beleibigen
fonbern
other; but lay aside all desire of
aUt
\dhft
lig
9'?a(i)gierig!eit
nicj)t
au^
mic^
revenge:
moreover, that
harm
to
Beft^bigen, ober mutioit==
not myself, nor wilfully run into
in
efa^r
kgekn
bem
folt*
2)arum
any danger.
Wherefore
also,
au^
bie )Brig!eit,
5robtfd}Iag ju
restrain murder, the magistrate is
toe^ren,
ha^ (Sc^toert trgt*
armed with the sword.
^rage 106*
Sflebet boc^ biefe^
QuESTioisr 106.
allein
@ebot
om
ut
onl/y
this coTin/mandment
speahs
5:btcn ?
of Mlling ?
Stntmort*
(S0 ToxU
Answee.
Sêr^^
nn0 aBer ott burd)

tel^ren,
In forbidding
this,
however,
God
ttetung be ôbtfcÎag^
ba
(Sr
means to teach us that

anger and
He
abhors
bic Surjel be 5robtfd)Iag,
aU
9êib,
the root of murder, namely, envy^,

hatred,
desire
â, Born,
ba
fol(ê0
9â(^gtertgleit,
atte^
âjTe,
unb
of
re-
or
5^m
ein lêim^
venge
and that
all
these are in
lieber ii:obtf(Îag fei*
His sight hidden murder.
^rage 107*
Question 107.
toir
%^^
unfern
tobten ?
aêr bamit
S'lc^jien,
genng, ba
gcmelbct,
Is
hill
mie
ni(^t
we do not (mr neighlor in any such

it
then enough that
way ?
252
CATECHISMUS.
5Zem*
X)enn
in
bent
ott
neib,
Non
iram,
est satis:
dum enim Dens

odium
damnat,
seque ac nos
â^ nb jotn erbampt:

n^ !âkn, ba Ben al^
friebe,
n)ir
it er on
ne(i)j!en
lie^^
invidiam,
onfern
postulat ut
proximum
m^
f^t^ftOr ^^^
^),
"^)
i^^
gebxitt,
ipsos diligamus, et ut humanitate,

lenitate,
fanfftmut^
freunbligleit
fouiel
barmêrîgleit ")
erzeigen,
moglicf),
-mansuetudine,
patientia
nb
feinen
abnjen=*
et misericordia erga
eum utamur,
esse
possit,
;
[câben,
m^
quodque
ei
damno
ita
ben^), nb
aud)
onfern
feinben
gut^
quantum
in nobis est, avertamus
tûnO*
a) Matt.
7.
ad summam,
et 22. 12.
c)
animo
affecti
si-
&)
Ephes.
5.
5.
4.
6.
Galat. 6.
d)
12.
mus, ut ne inimicis quidem benefacere dubitemus.
Matt.
12.
5.
Eom.
Exod.
Matt.
Luc.
Rom.
e)
23.
/) Matt.
Rom.
^rag*
2Ba
tuil
CVIII.
QucB
cepti ?
est sententia
ba^ fteknbc et)ot ?
septimi prcB-
^Tntnjott*
2)a
at(e nleufc^êtt
on ott er^
tt)ir
Deum omnem
secrari,
turpitudinem
ex-
ntalebeêt fe^"), nb bap
barumb
ideoque nos eam penitus

et
i^r on iêrên feinb fein ^), onb lenfc^
odisse
traque,
detestari
debere;
conet
nb jc^tig leben
lêitigen (Sêjlanbt
fotten*'), -e
fe^
im
bef==
temperanter,
modeste
ober auffer^âlb
caste, sive in sacro conjugio, sive in
felknO*
a) Leuit. 18.
5)
vita ccelibe, vivere oportere.

ludae
7. 1.
c)
1 Thess. 4.
d) Heb. 13.
Cor.
^rag.
35erkut Ott in
biefent geBot
CIX.
nl^t^
Nihilne amplius proMhet Dens

hoc prcecepto^
me^r benn (SêBrui^ nb

f(ânben?
ber gleiten
quam
adulterium^
et
id genus turpitudinisf

S(nttt)ort*
S^letn
:
253
Answee.
5êib, ipa
benn inbem ott

\t>iU
No:
for
in
condemning envy,
unb Botn oerbammt,

iâben,
dx oon un
ltet)en
hatred and anger,
God
requires us
ba mir unfern 5Zc^flen

felbjl,
to love our neighbor as oiu'selves,

to
aU
be,
UM
gegen t^n ebiitb, ^rie^

SSarmlêrjigleit
show
patience, peace, meekness,
Sanftmut^,
unb
mercy and kindness towards him,

and, so far as
greunbli(^feit erjetgen, feinen d)aben,

fo
we have
;
power, to
iel
un^ mglid^, atjwenben, unb

tl;un*
prevent his hurt
also to
do good
au^
unfern fêinben ute^
even unto our enemies.
^rage 108*
SSa^
Question 108.
Witt ba^ fieknte et)ot ?
What
ment
does the seventh
command-
teach us ?
5tntmort*
T)a^
atte
Answee.
That
of
all
;
Unleuf^êit oon ott er*
unchastity
is
accursed
there-
malebeiet
fei,
unb bap mir barum t^r unb

leufd)
God
and that we should

it
oon êrjen
j(^tig
feinb fein,
unb
fore loathe
fi'om the heart,
and
lekn
fotten, e^ fei
im
Zeitigen
live chastely
and modestly whether

life.
(Sêjânb ober
auf er'âtt)
bejfet&eut
in holy wedlock or single
grage 109.
iBerbietet
nic^t
Question 109.
@et)ot
ber==
ott
in
biefem
Does God in
this
commandment
me^r benn ^êbrui^ unb

cânben ?
forbid nothing more than adultery^
gleichen
and such
lihe
gross sins ?
254
%nt\t>oxt*
CATECHISMTJS.
Xiumil
Be^be
itfer
lei6
nb
feel
Cum
templa
corpus et animus noster

sint
tempel be êiligen eijl

et,
fein, fo
mil
Spiiitus
Sancti, vult
bap mir
fie
Be^be faukr onb fettig

berâI6e alte
Deus, ut utrumque pure sancteque
kmaren*
!eufd)e
S5erBeut
n^
ge^
possideamus
ideoque
facta, gestus,
traten,
gebetben,
mort^),
sermones, cogitationes, cupiditates

foedas, et
allicit,
bancfen, lujl^), unb
ma ben menfd)en
quicquid liominem ad ista
barju teilen mag*')*

a) Eplies. 5. 1 Cor. 6.
5. 1 h)
id
Universum
proliibet.
Mat. 5.
c)
Eplies.
Cor. 15.
^tag.
2a oetkut ott im
Bot?
a(^ten
CX.
e^
Q2iid vetat
cepto f
Deus in
octavo pre-
5(ntmott
gt
ijnb
etBeut nid)t altein ben bieBjâl

meiere
bie
")
Non solum
ea furta et rapinas,
furti
est
tauBetei^^),
:
Obet!eit
aucl)
bieB==
quas magistratus punit; sed
fttafft
fonbet ott nennet
nomine comprehendit quicquid
ftal alte Bofe ft(J
nb anfd)Iege, bamit
malarum artium
et
aucupiorum,
et
mit nfet ne^jlen gut gebenden an
quibus aliena captamus,
ad nos
n^ ju Btingen, e fe^ mit gemalt obet

fcêin
vi aut specie recti transferre stude-
be^
"^),
xtdjttm
(^lfn,
")
al0
i?nte($tem
mus
qualia sunt iniquum pondus,

ulna,
inaequalis
gemixt
map*), ma^te, mn|,

but(^
einiget
ijl::
injusta
fiicosa
mensura,
mu(êt^),
obet
mittel,
merx, fallax moneta, usura,
ba oon ott oetbotten

auc^
alten
2)atju
oet^*
aut alia quaevis ratio vel
modus
gei^^),
nb
onnê
rem
faciendi
Deo
interdictus.
f(^menbung feinet gaBen^)*

a) 1 Cor.
4.
6.
His adde
3.
omnem
avaritiam, multi-
5) 1
Cor. 5.
e)
c)
Luc.
Thess.
plicemque divinorum donorum profusionem et abusum.
d) Prou. 11. et 16.

Psal. 15. Luc. 6.
j?)
Eze. 45.
Deut. 25.
h) Prou. 5.
/)
1 Cor. 6.

AlfSWEE.
;i)ten)eil
255
Beibe unfet Seib

lêiligen
fte
unb @eele
finb,
Since our
body and
soul are botli

it
Stempel be
tiU (Er,
lêilig
(3dfk^
l)eibe
fo
temples of the Holy Ghost,
is
bap mir
faukr imb
berl)aI6en
His will
tliat
we keep both pure

which reason
Bemal;ren;
oerMetet
and holy;
forbids
all
for
He
and
atte unleufcê 3:f)aten,

te,
eberben, 2or^
unchaste actions, ges-
ebanlen,
Sufi,
xmb iua^
bm
3)Jen^
tures, words, thoughts, desires,
fd)en
baju reiben mag*
whatever
may
entice thereto.
^ragc lio*
SOSa^ eri)ietet
Question 110.
ad^ten c^^
ott im
What
eighth
does
God forbid
in
tJie
bot?
commandme7it f
5lntmort*
dx uxWttt
\ia\)l
Answee.
ben T)xtb^
bte
nic^t
allettt
Not only such

as are
theft
and robbery
unb 9ftukrei, vod)t

jlraft;
Ohng^
punished by the magistrate

as
theft
also
all
fett
fonbern ott nennet an)

alle
but
God views
tricks
3)iebftaf)l
U\t
nir
(St(ê
unb %n^
5^c^|ên
e
wicked
and
devices, whereby
oui-
fd)Ige,
bamlt
unfere^
we
seek to draw to ourselves
ut
[et
gebenlen
an un^ ju Bringen,
neighbor's goods, whether

or with
by
force
mit emalt ober (Sd)ein be 3êd)^
show
of right, such as unells,
te^,
aU
unre(^tem
en>id)t,
Site,
just weights,
measures, wâres,
3}?aaf?,
SBaare, 9}iimje, 2ud)er, ober

einiget
ift
;
coins, usury, or
any means forbidden

waste of His
bur(^
9}ZitteI,
ba^
on Ott
of
God
so moreover all covetousall useless
erBoten
baju auc^ atten eij unb

feiner
ness,
gifts.
and
unnê ^Serfi^toenbung
(Baku*
256
CATECHISMUS.
CXI.
2a^ gebeut bh aUx ott
in biefem
2^c
ji^Ti^
ea,
quce
Dens
hie
juhet f
Sfntwort*
X)a^
ic^
meinet nec^jlen
nii^, n?o
i$
Ut commoda
mi,
et utilitates proxiet
fan onb mag, furbere, gegen j^m atfo

lânble,
quantum possim, adjuvem

;
mie
id)
motte, bap
tremli(^
man
mit mit
auff
augeam
cum
eo sie agam, ut me;
lânblete^),
m
&)
arbeite,
eum
ter
agi
cuperem
sedulo et
fidel i-
ba
i(^
bem
burfftigen in feiner not^
opus faciam, ut aliorum quoque

ac
calamitati
egestati
a) Mat. v.
subvenire
Ephes.
4.
queam.
^rag*
SCa^ mil ba neunb gebot ?
CXII.
Quid
exigit
nonum
proecep-
tum?
5(ntmort*
!J)ap ic^
miber niemanb
fatf(ê jeug^
Ne
adversus quempiam
dicam
ttup
gek^), niemanb
lein
feine
mort oer^
lejlerer
Ieic()t='
falsum testimonium, nullius verba

calumnier, nulli obtrectem, aut con-
lerc^),
feê''),
affterreber
nb
^îemanb nuerôrt, n
I)elffe
vitium faciam, neminem temere vel

indicta causa
(^ erbammen
le^ liegen
^)
fonber altera
eigene
condemnem; verum
nb
triege,
aU
xotxd
omnis generis mendacia, fraudes, ut

opera Diaboli propria, nisi in
be ênfel"), be^ f(^merem Ootte=
me
3orn ermeibe^), 3tt geri^t^ nb atten
gravissimam
velim,
iram
Dei concitare
;
anbcrn ânblungen bie marl;eit
liebe,
omni cura fugiam
in judiciis
an ffri(^tig fage n belenne^), and)
mei=*
cseterisque negotiis veritatem secter, et
ne nec^ften e^re nb gtimpff wa) mei^
id
quod
res est libere con:
nem ermogen
(Z)
rette
nb fnrbere'')*
l) Psal. 15.
c)
stnterque profitear
1.
ad haec famam
d) Prou. 19. et 21.
Eom.
aliorum et existimationem, quan-
Mat.
Y.
Luc.
6.
c)
loh. 8.
/) Prou.
7*)
12. et
13.
g) 1 Cor. 13. Ephes. 4.
Pet. 4.
tum queam, defendam
et
augeam.

%xaQt 111*
2a3
gclnetet bit aBer
257
Question 111.
in bie*
ott
JBut what does

thee in this
God
require of
femel5ot?
5(ntn?ott*
2)a {^ tneme ^îmien
9f?u|en,
commandment f
Akswee.
wo
i^n
That I further
with him as
deal with
that I
;
my
neiglibor's
i^ !ann unb mag,
forbete, gegen
good, where I can and

I
may
deal
atfo lânbele, mie id) irottte
bap
man mit
auf
would have others
mir ânbelte, unb
treulid) arbeite,
H^
icj)
bem
2)iirftigen in
feiner S'Zot^
me and labor faithfully, may be able to help the poor
lêlfen
mge*
in their need.
i^rage 2a^
112*
Question 112.
Witt ba^ neunte e:6Dt?
What
is required in
the ninth
commandment
Stntmort*
2)a
i(^
Answee.
falfc^
miber
5îemanb
feine
That
no one
;
I bear false witness against
Bcugni
erlel^re,
fei,
gebe,
fein
5îemanb
5(fterreber
SBorte
i^fterer
leid^tlid)
wrest no one's words

;
be
unb
no backbiter, or slanderer
join in
5^{emanb uner{;rt unb

lêlfe
;
condemning no one unheard and

rashly
:
erbammen
fonbern aerlei 2=
but that I avoid, on pain
gen unb 3;rgen, at eigene SBcr!e be

iteufel, bei fernerem
of God's heavy wrath, all lying and

deceit, as
ottegorn er=
being the proper works

;
metbe, in eri^t^== unb atten anbern
of the Devil
in matters of judg-
ânblungen
rid)tig
bie
2Ba^r!êit liebe,
auf=
ment and
affairs,
justice
and
in all other
fage
unb belenne, aud) meinet

mei*=
love,
honestly speak and
9Z(^j!en
^^re unb timpf, na(^
confess the truth; and, so far as I

can, defend
nem
SSermgen, rette unb frberc*
and promote
my neigh-
bor's
good name.
33
258
CATECmSMUS.
CXIII.
m<^
proTiibet
decimum
p^cBcep-
tum f
:Da
auc^
bte
gering|!e
luj!
ob*
Ne
vel
minima
cupiditate, aut
gcbante wtber
te0, in onfer
{rgenb ein o,tbot ot^^

:
cogitatione,
adversus
ullum
Dei
êr^ nimmetmel^r lomen

fr
prseceptum corda nostra

solicitentur
;
unquam
fonber n)ir fr nb
lêrên alter fnbe
on ganzem
[ein,
sed ut perpetuo et ex
felnb
onb
tujl
animo omne peccatum detestemur,

contraque omni justitia delectemur.
alter gere(^tig!eit l)aben fotten")*
a)
Rom.
7.
CXIV.
Tonnen akr
bie ju
ott
befert fmb,
Possuntne
autem iU% qui ad
folcê 3et)0t olfontlid} (;alten ?
Deiim
co7iversi sunt, Twee prcecepta
perfecte servare f
Stntwort*
^dn
finb,
fonber e^ !âkn au) bie alter

fo
Minime: verum etiam
sanctissi-
]êiligj!en,
lang
fie
in biefem
lekn
biefem
mi quique, quamdiu
sunt, halênt
in
hac vita
initia
nur einen geringen anfang

")
:
tantum exigua
sie
geôrfam
boc^
alfo,
bap
fte
mit
hujus obedientise;
serio ac
tamen, ut
studio,
ernftli(êm frfa^, nid)t altein

li(ên, fonber nacl)
m^ tU
non simulato
non
se-
aen gesotten ot^
secundum aliqua tantum, sed
te^ anfangen ju leben ^)*

a) 1 loh. 1.
cundum omnia Dei

h)
prsecepta vivere
Rom.
7.
Eccl. 7.
Rom.
7.
incipiant.
lac. 2.
^rag*
SCarumb
fcârff bie
le|i
CXV.
Our igitur
adeo exacte
et
on^ benn ott alfo
vult
Deus legem suam
jeên
eBot
^rebigen, eil
severe prcedica/ri,
cum
THE HErDELBERG CATECHISM.

grage 113.
2Ba^ toiUha^
Sel;nte
259
Question 113.
ebt?
What
is
required in
tlie
tenth
commandment f
Answee.
'â^
and)
bie
geringjê
Suf!
ober
G5ot^
That not even the

tion
least inclina-
ebaulen
te
tuiber irgenb ein
ebot
or thought
against
any of
in
unfer
êrj ntmmermel^r lom='

jir
God's commandments
into oui' heart
;
ever enter
men;
fonbern
fr
imb fr on
feinb fein,
but
that,
with our
ganzem êrjen
xinb
alter
nbe
whole
all sin,
heart,
we
continually hate
all
uft ju aller ere^tigleit l;akn
and take pleasure in
fotlen*
righteousness.
grage 114*
knnen aBer
fmb,
folcê
QUESTIOI^ 114.
bte
ju Ott êle^^ret
l)aU
eBote oUlommen
Can those who are converted to God heep these commandments perfectly f
ten?
5(ntn?ort*
S^lein:
Answer.
fonbern e^ âhtn au) bie

fo
No: but even the

while in this
life,
holiest
men,
Stt(er()eiligften,
lange
fie
in
biefem
have only a small

yet
efeen fmb,
biefe
nur einen geringen 5(nfang

alfo,
bajj
fte
beginning of this obedience;

so,
cl)orfam; bo(^
3>orfa^,
that with earnest purpose they

live,
mit
crnftlid)em
ni^t
allein
begin to
not only according
nai^ etlid)en, fonbern nad) aen ebo^

ten otte^ anfangen ju leben*
to some, but according to all the
connnandments of God.
?5rage
115*
alfo
Question 115.
SBarum
la^t
un benn ott
Why
enjoin
then doth
God
so strictly
fiâtf bie je^n eljotc prebigen,
eil
upon us
the ten
command-
260
ftc
CATECHISMUS.
biefem
in
lekn
nlemanb
Italien
êm
<9^Y
in
Jiac vita,
qui earn
ser-
fan?
varepossitf
gtj^ti^
auff
bj
JDtr
nfer
gan^c^
Primum, ut
in
omni
vita magis
sit
Ict)enlang onfer fnbli(ê art jc lenger

it
magisque agnoscamus, quanta

naturae nostrse ad
mt^x etiennen *), nb
foutet bejô It^

gc*^
peccandum
pro-
gtriger ergcBung
ber funben nb
pensio, tantoque avidius remissio-
red)tig!eit in ^^rifto fu(ên^).
T>at^
befiel^
nem peccatorum
Christo expetamus
et
;
justitiam in
deinde, ut lioc
m) ba it
([en,
o!^ne onberlap
on^
bie
je
ub @ott bitten
umb
gnabe
lenger
perpetuo agamus, illud semper meditemur, et gratiam Spiritus Sancti
be êiligen eij^^, baf mir

je mei^r
pi
bem
ebenbilb Ootte^ erne^
a Patre
imploremus, quo
indies
crt
werben, bif
mx
ba^
jiel
ber ol^
magis ac magis ad imaginem Dei

renovemur, donec aliquando tan-
foinenêit
na$
biefem
leben
enei^
(ênO*
a) 1 loh. 1. Psal. 32.
9. J)
dem, postquam ex hac vita decesseRom.

7.
c) 1
Cor.
rimus, propositam nobis perfectio-
Phil. 3.
nem
Iseti
assequamui'.
THE HErDELBERG CATECHISM.

fic
261
life
in
biefem
Seten
S'liemanb
fatten
TnentSy since
Iceep
in this
no one can
!ann?
them?
Answer.
(Jtjllt^,
auf baf ir unfer ganje^

fiinbttcê S(tt je
First, that all
our
life
long
to
eBen lang unfere

ger je
tn*
may
learn
more and more
we know
more
me^r erlennen, unb
fo oiel be|!o
our sinful nature, and so
tlie
Begieriger 33ergebung ber (Snben
unb
bar^
earnestly seek forgiveness of sins
erec^ttgleit in S^rijô
fudên;
and righteousness in Christ;

ondly,
strive,
sec-
na^, ba wir o^ne Unterla un^ Be^

fleiên,
unb ott
Bitten urn bic

je
nabe
lnger
er^
we may continually and beg from God the grace

that
be êiligen eifte^, baf wir

je
of the
Holy Ghost,
so as to
become
me^r ju bem
(SbenBitbe otte
more and more changed

image of God,
till
into the
neuert werben,
U^
wir ha^
biefem
id
ber
er^
we
attain finally
life.
iBotHommenêit
reicben
m^
2ekn
to full perfection after this
262
CATECmSMUS.
SBom (BeBct.
DE PEECATIONE
CXVI.
SGBarumb
ntig ?
ijl
ben (S^rtjten ba^ ebet
Quare Christianis necessaria

Precatio f
est
^tntwort*
DaruntB, ba
ber ban(f6ar!eit
e ba^ frnembfte jlud
ijl,
Quia prsecipua pars
est
ejus,
metd)e
ott on
feine
quam Deus
tudinis;
a nobis postulat, quia

et
illis
grati-
n erforbett^), 33nb ba @ott

genabe nb
iêilige
jl)n
turn
tantum
eij! allein benen
suam gratiam Deus

pro
continenter
iis
Spiritum Sanctum
gemitibus
et
n)U geben, bie
mit êr|Ud)em
feuf*
largitur, qui veris

lasec
|en o^ne nbetlap barumb bitten, nb
ab eo petunt,
Jm batfur banden^)*
a) Psal. 50.
h)
ipsi gratias agunt.
Matt.
7.
et 13. Luc. 11.
CXVII.
2Ba^
ge^ôtet ju
gefalle,
einem
foI(i)en geBett
QucB ad earn precationem requiruntur, quce
bag @Dtt
erbe ?
onb oon jm erhret
Deo placeat^
quceque ah
ipso exaudiatur f
5tntmort
(Erftti(^
ba9
tuir
allein
ben einige
feinem
Ut
a solo vero Deo, qui se in

patefecit, omnia, quae
waren ott, ber
fid)
"^),
n in
verbo suo
iDort ât offenbaret

a) loh. 4.
mB aUee bap
se peti jussit, vero cordis
affectu
263
ôm
cBct.
OF
PRAYER
^ragc 116*
SBarum
ntîg ?
t|l
Question 116.
ben (S^rtftcn ba^ eêt
Why
is
Prayer necessary for
Christians ?
5(nttort.
Answek.
Because
the
it is
2)arunt, weit e ba oorne^tnfte @tcE

ber X)anlbarlett
t|!,
the cMef part of
meê ott
weil
on
feine
thankfulness which
;
UM
mi
etfoTbert;
xtnb
Ott
quires of us
and because
God reGod will
nabe unb
geten,
lêitigen
eift allein benen
give His grace and
Holy Spirit only
bie
^^n
mit
l)er5U(êm
to such, as earnestly and without
eufjen o^ne Unterla barum Utttn,

iinb
ceasing beg
them from Him, and
3m
bafr banlen*
render thanks unto
Him
for them.
i^tage
117
Question llT.
SSa^
gel;5rt ju
gefalle,
einem folcên ekt,
ba^ Dtt
unb oon 3{)Wi erhrt
What as God
hear?
belongs
is
to
such prayer^
pleased with and will
erbe?
Stntmott
@r|lli(^,
Answee.
First, that
call
bap mir aHein ben einigen

fi(^
from the heart
we
wa'^ren ott, ber
\xM in feinem
only upon the one true God,

has revealed Himself to us in
SCBort ât geoffenbaret,
um
^Ke^, ba^
who
264
er
CATECHISMUS.
"bitten
n ju
Befolgten
ât^), on
anbcrn, ba
petamus ex intimo
;
nostrse indigen-
lêrê
anrujfen")*
Bum
tias
ac miserise sensu, nos in con-
lir nfere
lief)
not^ nb elenb rec^t grnb*
spectu divinse Majestatis supplices
ertennen^), on fr
bem
angefii^t
abjiciamus
huic firmo fundamento
feiner 90?aieftet 5U
bemutigen )
fejlen
Bum
grunb
nange^
innitamur, nos a Deo,
quanquam
no-
brten,
ba wir biefen
er onfer
indignos, propter Cliristuni tarnen

certo exaudiri,
âbtn^), ba
feên
geBett,
quemadmodum
bap
be^
n>ir
nwirbig feinb, boc^

(S^rifii
bis in verbo suo promisit.
mb
ip(S9f?3R5fl
njitten
ge^
nîflic^ motte erlôren^), n?ie er on^ in
feinem n?ort
J)
e)
<7)
erl)eijfen
c)
|at^)*
loh. 4.
d) 2 Pa. 20.
10. lac. 1.
Rom.
8.
1 loh. 5.
Psal. 2. et 34. Esai. 66.
/) Rom.
loh. 14. Dan.
9.
h) Mat. 7. Psal. 143.
CXVIII
2Bag ât n ott
ju
l)itten ?
l)efolÎen
on Jm
Quce
jijibet
sunt
ea^
quce
se
peti
Stntmort*
Wii
XOtl^t
lât
gcif^ticê
on
leiBIicê notburfft "),
Omnia tum
necessaria,
animae
ber
$(9?9t S^rijlu^ Begriffen

er
quae
tum Dominus
corpori
noster
in
bem eBett, ba^
n^
felBfl
Jesus Christus ea precatione,
quam
gele^ret*
d) lacob. 1. Mat. 6.
nos ipse docuit, complexus
est.
CXIX.
Sic lautet balTcIk?
QucB
est illa precatiof

(2r
265
un^ ju
Bitten Befo'Îen ât,
on êr^
ba mir
His word,
for all that
Jen
anrufen;
^j'lot!^
junt
Stnbern,
manded
ly,
us to ask of
He Him
has com;
second-
unfere
unb Stenb
rei^t grnbli(^
that
we thoroughly know
our
erlennen,
SO'Jajeftt
un^ oor bem StngefK^t

pi bemtîgen;
fejlen
feiner
need and misery, so as to humble

ourselves before the face
jum
;i)ritten,
of His
bap mir biefen
runb
lâbcn,
ba
Divine Majesty; thirdly, that
we
dx
unfer
ekt, unangefeên bap

fmb,
boc^
mir^
be firmly assured, that notwithstanding our unworthiness

for the sake of Christ
unmrbig
^rijlt
n)ie
um
be
êrrn
He will, He
iUen
geiriflicj)
motte erhren,
our Lord,
Sr un
in feinem Sort oer!êifen
certainly
hear our prayer, as
has promised us in His word.
t^rage
118*
i>efoÎett
Question 118.
on
2Bag ât ung ott
What has God commanded us

ash of Him ?
to
S^m
ju Bitten ?
SIntmort*
5Wte
burft,
gei|it{(i)e
Answee.
All things necessary for soul and
body, which Christ our Lord has
unb teiHicê ^Zof^^

begrtf==
wctê ber êrr S^riftu
fen
|at in
bem eBet, ba^ Sr un^
comprised in the prayer taught us
felBft gele^ret*
by
Himself.
grage 119.
SOie lautet
Question 119.
baffelk?
What
is the
Lord^s Prayer ?
34
266
CATECHISMUS.
îifcT'; 33ater ber bu bift in
Pater noster, qui es in

Sanctificetur
coelis.
^tmeln
(S5e^>ciliget
9^ci(^
werbe be in
nomen tuum. Veniat

Fiat voluntas tua,
in coelo, sic etiam quotidia-
9Zame* Dein
lome, !Dein
n?ie
regnum tuum.
it gefd)et)e, auff erben

lîmnteU
S^nfer
im
n^
queuiadmodum
in terra.
tegli(^
brob
Panem nostrum
nobis hodie.
gib n^ êut*
35nb ercjib
num da
Et remitte
Et
sed
est
onfer f<ûU,
aU
aud) wir oer^
nobis debita nostra, sicut et nos
geben onfern fcîutbigern.
33nb
remittimus debitoribus nostris.
fre on nic^t in oerfncûng,
ne nos inducas in tentationem

libera nos a malo.
fonber erlofe on oom befem*
Quia tuum
Denn
bein
ijl
ba
reic^,
onb bic
regnum,
secula.
et potentia, et gloria, in
frafft, onb bie êrrligfeit in
Amen,
cwigfeit, 3(nien.
a) Matt.
6.
Luc. 11.
^rag.
Sarumb ât on S^rijhi kfo^ten
ott
alfo anjurcben,
cxx.
Curp?'cecipit Ohrlstus,
tit
itaDe-
3Snfer 35ater?
um Gompellemus
Ut
Pater Noster ?-
Antwort*
2)a
er gleii^
im anfang
onfer ge^
statim in ipso precationis
Bett in on crwecfe bie linblicê furcht
exordio, convenientem
Dei
filiis re-
onb juuerfic^t gegen ott,
iocId)e
:
ber
verentiam et fiduciam erga
Deum
debet;
grunb onfer gebet
fol fein
5'êmli(i),
in nobis excitet, quae nostrse precationis
bap ott onfer 25atcr bnr(^ S^rijhim
fundamentum
esse
worben
fe^,
onb
toolte
on
oiel
weniger
nimirum,
bis
Deum
per Christum noesse,
oerfagen,
bitten,
warumb wir
}^n im gtanben
Jrbif(I)e
Patrem factum
et
quss
benn onfere 33dter on
vera fide ab eo petimus nobis multo
bing al)f(Îagen^)*
a) Matt.
7.
minus negare, quam parentes
Luc. 11.
nostri nobis
bona terrena denegant.

Antwort
ttnfcr âttXf
tct
26Y
Answee.
bu Mjl in
bcm
^tmmel:
X)citt
eêiltget
!t)eitt 9*tei^
erbe bein hiinc,
Our Father who art in heaven Thy Hallowed be Thy name. kingdom come. Thy will be done
in earth, as it is in heaven.
!ommc,
auf
SBiltc
gefcêbe
Give
Srbcn,
ie
im
jpimmel.
us this day our daily bread.

forgive us our debts, as
And
forgive
Unfcr tglid) 23rot gicb un^

lêutc,
we
Unb crgicb un^ unfcrc

ttJte
our debtors.
And
lead us not iuto
<Sd)uIbcn,
au(^ n?ir crgeben
temptation; but deliver us ft-om

evil.
unfern (Sd)ulb{gern Hub frc
For Thine
is
the kingdom,
glory, for
uu
nt<^t in S5erfud)uttg;
fon==
and the power, and the

ever.
bcm
un oom 23fen* Xcnn bctn tfi ba 9lctd), unb btc raft, unb bte ^crtlt(^!ctt
erlfc
tn Swigfeit.
Amen.
5(men.
Question 120.
ott
to
Stage 120*
SBarum ât
atfo anjureben
:
S^rtjlu befohlen
Why has
address
Christ commanded us
thus
:
Unfer 35ater?
God
Our Father ?
5tntn)ott*
!Daf
Answer.
dx
in
glei(^
im 5(nfang unfet^
etn>e(!e
To awaken
in us, at the very befilial
ebete
ûti^t
njelcê
un
bie
ltnbli(l)e
ginuing of our prayer, that
unb
ber
3woerfi<^t
gegen
ott,
fott
reverence and trust toward God,
tunb
unfet ebet
which
prayer
are to
;
be the ground of our
fein; nmtic^, ba^
ott unfer 35ater

fei,
namely, that
God
has be-
bur(^ S^rtjlum geworben
unb moe
wir
un^
oiet
weniger oerfagen,
bitten,
warum
come our Father through Christ, and will much less deny us what
3^n im tauben
SSter
benn unfere
we
ask of
Him
in faith, than our
un
irbifiê !Dinge abf(Îagen,
parents refuse us earthly things.
268
CATECHISMUS.
CXXI.
2arum"6
wirb
^tnjugctân,
2) er
Cur additur : Qui es in
ccelis
bu
l)ifl
in ^tmmeltt?
5(ntnjort*
S(uff
ba
wir
on
ntc^t^
ber
^tmlifcêtt
Ne
de
coelesti
maj estate Dei
liu-
mait^tt otte,
irbifc^
geben^
alte
mile quippiam aut terrenum cogi-
den"), onb on feiner amei^tigleit

notburfft
temus:
simul etiam, ut ab ejus
Idh^ nb ber
feelen
gemar*=
omnipotentia, qusecunque animo et

corpori
ten^)*
a) lere. 23.
sunt necessaria, exspecte-
Act. 17.
5)
Korn. 10.
mus.
^rag.
SaîftbieerfteSitt?
5(nttt?ort,
CXXII.
QucB
est prima petitio
cêitiget werbe bein S'lamc,

bag
ijt,
Saistctificetue nomeit tuum.

est
:
Hoc
gi^ ng tx\ilx^ ba wir bic^ rec^t
Da
principio, ut te recte agnos-
erlennen''),
nb
bid)
in
alten
beinen
camus, et
lucentem
in
omnibus
sa-
mxdtxif in eichen lenktet beine aU^

mec^tigfeit, weifêit, gnte, gerec^tigleit,
operibus tuis omnipotentiam,
pientiam, bonitatem, justitiam, misericorcliam,
l>armêrîgleit
onb warêit, êiligen,

X)arna(^ ani^
et
veritatem
tuam
r^men
onb ipreifen^).
veneremur, prsedicemus et celebre-
baf wir onfer ganê leten, gebanto,
mus; deinde, ut universam vitam

nostram, cogitationes, sennones et
actiones, eo
Wort nb werd baîn
rid)ten,
baf bein
getejtert,
5Zamc omB onfert Witten
nit
semper dii'igamus, ne
fonber gee^ret nb gepriefen werbe')*

a)
sanctissimum nomen
tuum propter
sed
lio-
loh.
17.
Mat. 16.
11.
c)
lac.
1.
Psal.
119.
nos contumelia
afficiatur,
h) Psal. 119.
Rom.
Psal. 71. et 115.
nore potius et laudibus illustretur.
^tag*
SBaîfibieanber 23itt?
cxxni.
Qu(B
est
secunda petitio ?

%xaQt 121* Satum mrb l^mjugetlân
bu li^ in
bent
269
Question 121.
:
!l)er
Why
is it
added:
Who
aet in
întmel?
Heaven ?
Answee.
That we may
of
5(nttt)ort*
5tuf baf
50iaiejlt
tt>ir
Don ber
^îmtnlifcên
liave
no eartUy
otte^
mÛ
feiner
Stbtf(ê ge^
thought of the heavenly majesty
benlen,
unb on
Mmd^ttgfeit
God
and may expect from His

all
aUt S^lot^butft Seiko unb ber eele

gewarten*
almighty power
sary for
things neces-
body and
soul.
i^rage
122*
Question 122.
S23aîftbieer|ê23itte?
What
is the Jh'st petition
Slntmort*
eîeiliget erbe betn 5'Zamc*
2)a^
tft:
Answee.
Hallowed be Thy name.

is
:
That
@ie:b
un^
erfttid),
ba ir
3)i(3j)
Enable
us rightly to
know
tec^t eriennen,
nnb îc^ in aKen beinen

beine
Thee, and to hallow, magnify and

praise
SBerlen, in
ntc^tigteit,
n)el(!)en leuct)tet
WH^
Thee
in all
SBei^lêit,
te, @erec^^
which shine forth

dom, goodness,
truth
;
Thy works, in Thy power, wismercy and

so to order
tigleit, 23arm!êrjigleit
lêitigen,
unb SBa^rêit,
justice,
rhmen unb
greifen; barnad)
and likewise
life,
auc^,
baf mir unfer ganje Seben, @e*
our whole
in thought,
word
banlen, SBorte unb SBerle, baîn x\^*

ten,
and work, that Thy name may not

be blasphemed, but honored and
praised on our account.
ba^ bein 5lame urn unfertwiKen
ni(^t geljêrt, fonbern gee^ret

:priefen
unb ge^
erbe*
^rage 123
SCaîftbiesmeite Sitte?
Question 123.
What
is the
second petition ?
270
CATECHISMS.
3u!om
giere
betn diti), bap
ij!,
fftt^
VeITIAT EEGiniM TUUM.
HoC
CSt
n^ atfo bur(^ bein mort onb

lenger
Je
geijt,
Eegas nos
ita
verbo et Spiritu tuo,
ba
njir tt btr je
"")
me^r nber^
ut nos tibi magis magisque subjiciamus; conserva et uge Ecclesiani
wer jfen
erhalt onb tne^re beinc !ir^
(êu ^)f ub jerftore bte mer^J be êuffel^,
tuam
destrue opera Diaboli,

se
unb alten gen)alt ber nb
fit^
lutber bic^ ergebt,
omnemque potentiam
fac
adversus
;
alte bofe ra^tfiÎege, bie n)iber
bein
bie
majestatem tuam efferentem
irrita
lêilige^
ort erbac^t werben
'^),
Mp
omnia
consilia, quae contra ver-
olfomenêit beine^ 'tRd)^ ()er|u lome*^),
bum tuum
tandem ac
omnia
capiuntur,
quoad plena
barin bu wirft atle^ in altem fein')*

d) Matt. 6. Psal. 119. et 143.
h) Psal. 51. et
perfecte regnes,
cum eris
in omnibus.
122.
8.
c) 1
loh. 3.
Rom.
16,
d)
Apoc. 22. Rom.
e) 1
Cor. 15.
CXXIV.
Sagiflbiebritte23itt?
QucB
est tertia petitio?
Stntwort*
gefêê auff erben wie im îmmel, ba ift, erleide baf

333il
1)txn
Fiat volijntas tua, quemadmo-
wir nb
Witten
atte
menf(ên onferm eigenen
dum Hoc
ln ccelo, sic etiam in tekea.

est
:
Da
ut nos et omnes homi-
al^fagen''),
nb
beinem
attein
nes, voluntati proprise renunciantes,
guten Witten one atte^ wiberfpred)en ge^

ôrdên''),
tuse voluntati, quse sola est sancta,
bap
atfo
jeberman
fein am))t
prompte
et sine ullo
murmure
pa-
nb Beruff
fo wittig
nb trewtid^ auf^
reamus, atque ita singuli manda-
rii^te"), wie bie
Sngel im îmmet^)*
5)
tum
7.
nobis
munus
fideliter et ala-
a) Matt. 16. Tit. 2.
Luc. 22.
c) 1
Cor.
criter
exequamur,
quemadmodum
d) Psal. 108.
faciunt Angeli in coelo.
^tag*
S3}atftbieierbe23itt?
cxxv.
QucB
est
quarta petitiof

5(ntwort*
;Dein
Sflegiete
211
AisrswEE.
!Da^
tfi:
ffttx)
lomnte*
Tht KINGDOM
Spirit,
COME.
That
is:
un
alfo buret) bein
2ort unb
lnger
je
So govern us by Thy word and

that
etj^, baf
it xin^ 2)ir
;
je
we may submit
our-
nte^r untertt>erfen
beine ^n)t,
3;eufel^
erhalte
unb nte^re
selves unto
Thee always more and
unb
alle
jerftre bte
Serie be
ft(^
more; preserve and increase Thy
unb
ewalt,
bte
tiber
Church
destroy the works of the
2)t^ erêBt, unb aUt

bie
t)fen 9?atfd}Ige
Devil, every
itself against
power that exalteth

Thee, and
all
miber bein
!êiltge^
Sort erbad)t
wicked
tuerben,
M^
bte
S3onfommenêit betne
barin
^Ret^
êrjulomnte,
û
toix^
mi^
in Altern fein.
Thy holy word, until the full coming of Thy kingdom, wherein Thou shalt be
devices formed against
all in all.
^^rage
SBa^tf^
bie britte
124*
Sitte?
Question 124.
What
is the third petition f
Sfntmort*
2)ein Sille gefd)eê auf Sr^
Answer.
Thy will be done

IT IS IN
in eaeth as
is
:
ben, mie im
S5erleiê,
Fimmel*
tuir
T)a^
t|!:
HEAVEN.
That
Grant
baf
unb
alte
5!}?enfcên
unferm eigenen
Sien aBfagen,
itnb
beinern aein guten StKen ol^ne atle
we and all men may renounce our own will, and yield ourselves, without gainsaying, to Thy will
that
Siberfprecên ge^cr(i)en
ha^
alfo
3^^
which alone
one
is
good
that so every
berntann fein 5(mt unb 33eruf fo inig
may fulfil
his office
and calling,
unb
txtvx)
au0ri(^te,
n?ie
bie
Sngel
as willingly
and truly
as the angels
im îmmeL
do in heaven.
Oarage
125*
Question 125.
Bag
i|lbiei)ierte33itte?
What
is the fourth petition
272
CATECmSMUS.
(S3tB
ti
lêut
nfer tegtic^
Pa]s:em
nostrum quotidianm da
Br ob, ba0 x% mUt\t
m^
mit
aitff
alter
NOBIS HODiE.
Hoc
est
Suppedita
telMiiên notburfft erforgc "),
ba
nobis omnia, quae ad lianc vitam

sunt necessaria
;
wir barburcf) erfennen, ba bu ber einig

orfprung
atle
nt per ea agnoscaesse,
guten Uft^), mtb bap
mus
te
unicmn fontem
ex quo
nisi
one beinen fegen, weber nfere forgen
omnia bona emanant, ac

benedicas,
tu
nb arkit, nod) beine gaben on ge*

beien"),
omnem nostram curam

adeo tua
ip-
onb mir ber^âlbe onfer
oer^*
et industriam, atque
tratoen on alten Sreatnren
abjie^ên,
sius dona, nobis infelicia et noxia

esse.
n
ir.
altein auff bi(^ feên^)*

Matt.
8.
6.
Quapropter
da, ut fiduciam
a) Psal, 104. et 145.

c) 1
h)
Act. 14. et
d) Psal.
nostram, ab omnibus creaturis aver-
Cor. 15.
Deut.
Psal. 37.
55. et 62.
sam, in te solo coUocemus.
grag.
SaHftbiefnffteS3itt?
CXXVI.
Qu(^
est
quinta petitio f
5tntort*
S5ergiB n onfcre f(ûlb,
au(^ ioir ergeben onfern
aU
Remitte nobis debita nostea,

sict et nos eemittims debitoei-
fct)ut^
bigern, ba^
fnbern
bofe, fo
ift,
iootteft
on^ armen
au) ba
bus nostris.
Hoc est Ne nobis, mis:
atte nfere miffetât,
errimis peccatoribus,
nostra, atque
omnia peccata
on no(^ jmerbar ansenget

(E^xifti njilten nit
umb
''),
eam etiam pravitatem,

etiamnum
baeret,
be blut^
joie
jure^nen
quae in nobis
ter
prop-
au^
n)ir bif
êugnup beiner gnab

fr==
Christi
sanguinem
imputes;
in on^ beftnben, ba nfer ganzer
quemadmodum nos quoque hoc tu83

gratiae
tris
fa^
iji,
unferm ne(^fien oon êrê juuer^
testimonium in cordibus nos-
geiên^).
) Psal. 51. et 143. 1 loh. 2.
l)
sentimus,
quod
firmiter nobis
Mat.
6.
propositum habemus, omnibus, qui

nos offenderunt, ex animo ignoscere.

Answee.
Unfer
]^
2T3
tgli(!)
{ft
:
23tot gteB un^
Give
BEEAD.
us this
u t e . X)a^
Sottejl un^ mit alter
That
is:
day oue daily Be pleased to
leiMidjen 9ôt^burft erfotgen, auf ba^
provide for
that
all
our bodily need;
wir
babiirc!) crfennen,
ba !Du ber einige
we may
thereby
know
Thy
that
Urfprung
alle^
uten U^, imb bap
Thou
art the only fountain of all

bless-
o^ne beinen egen n?eber imfere or^

gen nnb Strkit,
gebeil)en,
nccf)
good, and that without

ing, neither
beine
akn
un
our care and labor, nor

;
unb mir berâlkn unfer ^tx^

alkn (Kreaturen abjieên,
2)ic^ fe|en*
Thy
gifts
can profit us
and may
from
alone in
trauen on
therefore
withdraw our
and place
trust
it
unb
altein
auf
all creatures,
Thee.
^^rage
126
Question 126.
SBaHftbie
fnfte 33itte?
What
is the fifth petition f
Stntmort*
SSergieb
Answee.
un unfere (Sd)ul*
ben, n>ie ana) wir oergeBen un^
And foegive us oue debts as WE foegive oue debtoes. That

is:
fern@d)ulbigern
un^ armen nbern
5)aift: SBoIteft
unfere
9}Jiffe*
Be
pleased, for the
sake of
alte
Christ's
us,
blood, not
to
impute to
tât, au) ba0 23fe fo un^ no(^ im^
miserable sinners, our manifold
merbar aufhnget,
um
be SStut d^rifti
transgressions, nor the evil

still
which
mitten ni(^t jure($ncn, wie aud) mir bie
always cleaves to us; as
we
3eugnif
beincr
nabe
in
un
ftnben,
also find this witness of
Thy
grace
baf unfer ganjer 3?orfa|

9ict)|len
x% unferm
in us, that
it is
our
full
purpose
on iperjen ju erjeiên*
heartily to forgive our neighbor.
35
274
CATECHISMUS.
CXXVII.
2Bai|^biefe#e33ttt?
Quce
est
sextapetitiof
55n fr on nit in etfu(^g,
Ne
NOS INDUCAS
IIS"
TENTATIONEM
fonber exlofe on^

bag
ij^,
om
tiefen,
fetbj!
SED LIBEEA NOS A MALO.
HoC
est
bieweit mir
aup n
fo
Quoniam
et
ipsi
natura adeo debiles
f(^n)a(^ fein,
ba mir nit einen augen^

fonnen^), onb barju n^
infirmi sumus, ut ne
momento
;
Uid
I)ef!et;en
quidem
sissimi
subsistere possimus
infen-
fere abgefagtc feinb, b* Ûeufel^), bie
autem bostes
Eostri, Satan,
ttjetf),
nb
iinfer
eigen
ffeifd)*^), nit
mundiis, ac nostra ipsorum caro,
auffl;oren n
jjn0 erhalten
anjnfec^ten:
fteriJen
fo
moHeft
nos continenter oppugnant

sustentes,
firmes,
et
tu nos
onb
bnrd) bie txa^t
Spiiitus
tui
robore
beine (;eiligen eijlc^, auff bj mir jnen
ne in boc
spirituali certafortiter
il-
mge
fern
fejle
miberfianb tûn, on in bie^

ftreit
mine succumbamus, sed

lis
geifttiiê
nit nben ligen^),
tantisper resistamus, donee inte-
U^
ba mir
entli(^
ben
fieg
olfomlic^
gram tandem
mus.
victoriam obtinea-
belâlten^)*
a) loh. 15. Psal. 103.
e)
I) 1 Pet. 5.
Ephes.
e)
6.
loh, 15.
d)
Eom.
7.
Galat. 5.
Mat. 26.
Mar. 13.
/)
1 Thess. 3. et 5.
Stag.
2ie 6ef(Îeuj^ bu bi e~&et ?
CXXVIII.
Quomodo condudis precationem tuam ?
Stntmort.
X>cnn bein
Irafft, onb
i|^
ba^
JReid), bie
Quia tuum est eegnttm, et potentia,
bie
ij!,
êrrligfeit in
Dlii)^ aHe Mtten
et glokia in secula. Hoc

bsec a te petimus, quia
et
est:
cmig!eit, ba
mir barumb oon
Omnia
cum
sis,
bir,
ba bu al onfer
et rex noster,
omnipotens

grage 127*
2a0ij^Mefecj)ftcîtte?
275
Question 127.
What
is the sixth petition f
Answee.
Unb
om
23
fllte
un^ nic^t in S5er^

erlfe
And lead
That
is
:
us not into tempta-
fud>ung;
fonbern
un
wir
n)ir
tion; BUT DELIVER US FROM EVIL.

Since
fen*
!5)a^ ifl:
2)ten>eit
au un
felBft fo f(!)n?a(^
fmb, ba^
ourselves, tLat
we are we can
so
weak
in
not stand a
ene-
nic^t einen 5(ugenHi(J Befielen lonncn,
moment; while our deadly

mies, the Devil, the world
unb bajn unfere aBgefagten êinbe, bcr

^Teufel,
and our
ceas-
bie
2BeIt,
unb
xmfer
eigen
own
ing
;
flesh, assail
us without
fÎeifd), nid)t
aufl;ren
un anzufechten ;
be pleased to preserve and
fo
woUt^ T)U un
erhalten
unb
ftrfen
strengthen us
by the power
that
burc^ bie ^raft
be^ !êitigen eifte,
Holy
Spirit,
Thy we may make

of
auf ba
mx
i^nen mgen fefien SBiber^
firm stand against them, and not sink in this spiritual war, until
j!anb tûn,
unb in biefem
geiftliên
we
vic-
trcit nic^t unterliegen,

enbli(| ben
ba
tir
come
tory.
off at last
with complete
ieg ooHfommen Behalten*
^rage 128.
3Bie i)efÎiee|! bu biefe etet?
Question 128.
How
do you
close this
Prayer
5(ntn)ort*
Answer.
>Dcnn bein
btc ^raft,
ift
ba^ 9êi^, unb
For Thine
EVER.
is
the kingdom, and
unb bie êrrlic^feit

X)u at^
THE power, and THE GLORY, FOE

That
is
:
in (Smigfeit. 5)ai|^: olcêâtte^

bitten mir
AH this we
ask of
barum oon
Dir, weit
Thee, because as our King, having
276
ônig, ub
gut
alter
CATECHISMIJS.
bing ntec^ttg, n^ at(e
omnia nobis
atque
lisec
et vis et potes largiri
geku
milj^,
nb lanft"), nb bap
fonber betn êiliger
quidem ideo petimus, ut

nos, sed
baburd) ntc^t
iDir,
ex
iis
non ad
ad sanctum
3lami emig
a)
fol gejjriefen
mcrbe^)*
nomen tuum omnis
gloria redeat.
Rom.
10.
2 Pet.
2.
I) loh. 14. Psal. 115.
CXXIX.
fBa^ kbeut ha^ tobxtlm, Stmen
Quid sibi vult pa/rticula : Amen
'
^tntJDOtt*
Stmen
fetn*
lêi^ bae fot
war nb gemi
iel
ic^
Amen
signiiicat:
Fiat, sen vera
3)ettn
mein gekt
i|^,
gewtffer
adimpleatur;
nam
precatio
mea
oon ott
erl)6ret
fule,
benn
ic^
in ntet^
multo certius a Deo
est exaudita,
sentio,
nem
i^m
êrên
bap
folcj)e^
on
quam
ego in corde
meo
me
t)egere'')*
illud ex
animo cupere.
a) 2 Cor. 1. 2 Tim. 2.

unfer onig, unb aUtx X)ittge m(i)tig,
uit^ aUt^
277
tMngs,
aible
power over
botli willing
all
all
Thou
art
ute gekn
ntc^t
voxUft
rt>[x,
unb
lannj^,
and
tliat
to give us
unb bap babuT(^

lêiliger
fonbern betn
good
and
thereby not we,

glori-
S^lame ettg foK gepriefen wer^
but Thy holy

fied for ever.
Name may be
ben*
^rage 129,
Sa
kbeutet
ba^
Question 129.
artlem:
Stmen?
^(ntnjott*
What is the meaning word: Amen?

Answer.
of the
5(men
êit:
3)a
fott
n?a^r
unb
Amen
means: So shall
be.
it
truly
is
genjtf fein; miJTet
benn mein
@ekt
ifl,
oiel ge=
t(^ in
and surely
For
my
prayer
on ott erhret
fi)le,
benn
much more
than
sire these
certainly heard of God,
meinem êrjen
jjon
bap i^
folcê
I feel in
my
heart that I de-
3^^
IjegeT^re*
things of Him.
Date Due
tlB^'i
.^
VI

Heidelberg Catechism in Latin German and English 1863

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Heidelberg Catechism in Latin German and English 1863

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German.

CSmitaw, Wi^im m\&

NEW YORK CHARLES SCRIBNER, 124 GRAND STREET.

Entered, according to the Act of Congress,

in the year 1863,

PKISTBR. TEHEOTYPKR, AND ELICTROTYPER, 18 4 50 Greene Street,

United States, appointed

Harrisburg, Pa., in 1859; and

designed to commemorate the Three Hundredth

Anniversary of the formation and adoption of the Heidelberg Catechism.

resolution under which the

Committee was appointed, orders "the preparaand an

man, and Latin, together with a revised English

duction, to be published in superior style as a centennial edition, in 1863."

ably to these instructions,

a comprehensive historical and theological

Introduction, and a critical edition of the Catechism in four texts

Modern Gennan, and

English, printed in parallel columns.

furnishes a succinct but full account of the origin and forma-

fortunes in Europe and America

genius and the-

been considered desirable to accompany the

from page to page,

with notes and references to authorities.

suffice to state, that for its histori:

been made mainly of the following works

Che. Kcher's Eatechetische Ge-

schichte der Meformirten

Kirche / Plaj^ick's Geschichte der protestantischen TheO'

Hekrt Simon Van Axpen's

Literatur des Heidelh. Kate-

Augxjsti's Einleitung in die beiden Saupt-Katechismen der

Vierokdt's Geschichte der Reformation im Grossherzogthum

the original text, the ipsissima

verba of the third edition of 1563.

Failing in our endeavor to obtain, in Europe, a

work of Dr. H. A. Nie-

Confessionum in Ecclesiis Reformatis Publicatarum,

which furnishes the text as originally

with three exceptions.

being evidently necessary to

of the fifty-second answer, so as to read

dz er vns damit wil lehren.

belongs to the Catechism as approved by the Elector, Frederick the Pious,

the Palatinate, and published in the third edition,

nevertheless not a part of the original Catechism as completed

adopted by the Synod of the Palatinate, and published

in the first edition,

and that therefore, although authentic,

authority than the other portions of the answer.*

For the same

repeat the brackets in the other columns.

This original text

the ultimate standard of the Catechism.

subsequent editions in German, and

translations into other languages,

such the Committee have regarded

and have consequently

translation, as being without

words and phrases which have been added

but are not warranted by the German edition of 1563.

made by Joshua Lagus and Lambertus Pithopoeus,

also the article