THE COMMENTARY OF DR. ZACHARIAS URSINUS, ON THE HEIDELBERG CATECHISM.

TRANSLATED FROM THE ORIGINAL LATIN, BY THE REV. G. W. WILLIARD, A. M.

Reproduction of the SECOND AMERICAN EDITION,

WM. B. EERDMANS PUBLISHING COM. Grand Rapids 1956 Michigan

This hypertext version of the

The Commentary of Dr. Zacharias Ursinus, on the Heidelberg Catechism

was prepared by Tim Naab

(tim@seeking4truth.com)October, 2010

TABLE OF CONTENTS Translators Preface Introduction

GENERAL PROLEGOMENA. What the doctrine of the church is

1 What the parts of this doctrine are, with their differences

2

In what the doctrine of the church differs from that of other systems of religion,philosophy, &c.

3

By what testimonies the truth of the Christian religion, or the doctrine of thechurch is confirmed

6

How manifold the method of teaching and learning the doctrine of the church is

9

SPECIAL PROLEGOMENA. What Catechizing is

10 Of the origin of Catechization

11

Of the parts or principal heads of the doctrine of the Catechism

13 Of the necessity of Catechization

14

What the design of Catechism and the doctrine of the church is

16

OF TRUE CHRISTIAN COMFORT. 1. Question 1: What is thy only comfort in life and death? What Comfort is

17 The parts of which it consists

18

Why this comfort alone is solid

19 Why it is necessary

20

How this comfort may be obtained

20

OF THE MISERY OF MAN. What it is, and whence it may be known 2. Question 2: What is thy only comfort in life and death? 3. Question 3: How many things are necessary for thee to know, thatthou, enjoying this comfort, mayest live and die happy?

23

What the law of God requires 4. Question 4: What doth the law of God require of us? 5. Question 5: Canst thou keep all these things perfectly?

23

OF THE CREATION OF MAN. 6. Question 6: Did God then create man so wicked and perverse?

The state in which man was originally created

27

The end for which God created man

28

OF THE IMAGE OF GOD IN MAN. What it is, and what the parts thereof

30 To what extent it is lost, and what remains

31

How it may be restored in us

32

OF THE FALL AND FIRST SIN OF MAN. 7. Question 7: Whence, then, proceeds this depravity of human nature? What the sin of our first parents was

33 What the causes of it were

34

What the effects thereof

35 Why God permitted it

35

OF SIN IN GENERAL. The proofs of our sinfulness

36 What sin is

37

Original sin, and what it is

39

The proofs of original sin

39 Objections against original sin refuted

40

Actual sin

41 Reigning sin and sin not reigning

44

Mortal and venial sin

44 Sin against the conscience, &c.

45

The sin against the Holy Ghost

47 Rules to be observed in reference to the sin against the Holy Ghost

47

Sin per se, and sin by accident

47 The causes of sin

49

The effects of sin

54

THE FREEDOM OF THE WILL. 8. Question 8: Are we then so corrupt that we are wholly incapable ofdoing any good, and inclined to all wickedness? The principal question to be considered in reference to this subject

56 What the freedom of the will is

57

In what the Liberty which is in God differs from that which is in his creatures,angels and men

58

Whether there be any Freedom of the human will

61 What Liberty belongs to man according to his four-fold state

62

9. Question 9: The question, whether God does any injustice to man, byrequiring from him in his law what he cannot perform, considered

66

10. Question 10: Will God suffer such disobedience and rebellion to gounpunished? The punishment of sin

67

11. Question 11: But is not God also merciful? How this comports with the mercy of God

69

CONCERNING AFFLICTIONS. How many kinds of affliction there are

70 A table of the afflictions of man

72

The causes of afflictions

72 Comforts under afflictions

74

THE DELIVERANCE OF MAN. 12. Question 12: Since, then, by the righteous judgment of God, wedeserve temporal and eternal punishment, is there no way by which we mayescape that punishment, and be again received into favor? In how many ways satisfaction may be made

77

What the deliverance of man is

78 Whether such a deliverance be possible

73

Whether deliverance be necessary and certain

81 Whether perfect deliverance may be expected

81

How this deliverance is accomplished

82

13. Question 13: Can we ourselves then make this satisfaction? The question whether we ourselves can make this satisfaction, considered

82 14. Question 14: Can there be found anywhere one, who is a mere

creature, able to satisfy for us? The question whether any mere creature can make satisfaction for us,considered

84

15. Question 15: What sort of a mediator and deliverer, then, must weseek for? What sort of a mediator we must seek for

84

16. Question 16: Why must he be very man, and also perfectly righteous? Why he must be very man and perfectly righteous

85

17. Question 17: Why must he in one person be also very God? Why he must be very God

87

THE DOCTRINE OF THE MEDIATOR. 18. Question 18: Who, then, is that Mediator, who is, in one person, bothvery God, and a real righteous man? What a mediator is

92 Whether we need a mediator

92

What the office of the mediator is

94 What kind of a mediator is necessary

95

Who this mediator is

95 Whether there can be more than one mediator

96

THE COVENANT OF GOD. What this covenant is

97 Whether it be one or more

98

In what the old and new Covenants agree and differ

99

OF THE GOSPEL. 19. Question 19: Whence knowest thou this? What the Gospel is

101 The question, Whether the gospel has always been known, considered

102

In what the Gospel differs from the Law

104 What the effects of the Gospel are

105

From what the truth of the Gospel appears

105 20. Question 20: Are all men, then, as they perished in Adam, saved by

Christ? The, question, Whether all men as they perished in Adam, are saved in Christ,considered

106

THE SUBJECT OF FAITH.

21. Question 21: What is true faith? What faith is

108 How many kinds of faith there are

108

In what faith and hope differ

112 What the causes of faith are

112

What the effects of faith

113 To whom faith is given

113

The assurance of faith, with a refutation of certain objections

114

22. Question 22: What is then necessary for a Christian to believe? The objects or contents of faith

116

THE APOSTLES CREED. 23. Question 23: What are these articles? Why it is called apostolic

117 Why other creeds were introduced

117

Why the greatest authority should be attached to the Apostles Creed

118

24. Question 24: How are these articles divided? The division of the Creed

119

CONCERNING THE ONE TRUE GOD. 25. Question 25: Since there is but one divine essence, why speakest thouof Father, Son, and Holy Ghost? The evidences of the existence of God

121 Who, and what God is

123

The unity of God

128 What the terms Essence, Person, and Trinity signify, and in what they differ 129

Whether the church should retain these terms

132

The number of persons in the Godhead

133 How these persons are distinguished

135

Why the church should retain the doctrine of the Trinity

137 Objections against the doctrine of the Trinity refuted

138

OF GOD THE FATHER. 26. Question 26. What believest thou when thou sayest, I believe in Godthe Father Almighty, maker of Heaven and Earth? What it is to believe in God the Father Almighty, Maker, &c.

139

OF THE CREATION OF THE WORLD. Whether God created the world

141 How God created the world

143

The end for which God created the world

145

THE PROVIDENCE OF GOD. 27. Question 27. What dost thou mean by the providence of God? Whether there be any providence of God

148 Arguments from the works of God

148

Arguments from the nature and attributes of God

150 What the Providence of God is

151

A table of those things which fall under the providence of God

155 Objections to this doctrine refuted

157

28. Question 28. What dost thou mean by the providence of God? The benefit and use of this doctrine

163

OF GOD THE SON, AND THE NAMES WHICH ARE APPLIED TO HIM.

CONCERNING THE NAME JESUS. 29. Question 29. Why is the Son of God called Jesus, that is, a Saviour? What it imports

164 The difference between this Jesus and other saviours

166

What it is to believe in Jesus

168

30. Question 30. Do such then believe in Jesus the only Saviour, who seektheir salvation and happiness of saints, of themselves, or anywhere else? The question, Whether such as seek their salvation out of Jesus really believein him, considered.

168

CONCERNING THE NAME, CHRIST. 31. Question 31. Why is he called Christ, that is, anointed? What the anointing of Christ signifies

170 What the prophetical office of Christ is

172

What the priestly office of Christ is

174 What the kingly office of Christ is

176

32. Question 32. But why art thou called a Christian? What the term Christian imports

176 What the prophetical, priestly, and regal dignity of Christians consists in

170

OF THE ONLY BEGOTTEN SON OF GOD. 33. Question 33. Why is Christ called the only begotten Son of God, sincewe are also the children of God? In what sense Christ is the only begotten Son of God

181 A table of the Sons of God

183

THE DIVINITY OF CHRIST. Whether Christ was a subsistent or person before he assumed our nature

185

Whether he is a person distinct from the Father and the Holy Ghost

192 Whether he is equal with the Father and the Holy Ghost

193

Whether he is consubstantial

196 General rules according to which an answer may be given to the sophisms of

heretics

197

Special rules serving the same ends

198 A refutation of the sophisms against the Divinity of the Son

200

CONCERNING THE NAME, LORD. 34. Question 34. Wherefore callest thou him our Lord? In what sense Christ is called Lord

202 In how many ways, and why he is called our Lord

203

What it is to believe in Christ, our Lord

204

OF THE CONCEPTION AND NATIVITY OF CHRIST. 35. Question 35. What is the meaning of these words, He was conceivedby the Holy Ghost, born of the Virgin Mary? What Christ's conception by the Holy Ghost means

205

36. Question 36. What profit dost thou receive by Christ's holy conceptionand nativity? The profit of Christ's holy conception and nativity

207 What it is, to believe in the conception and nativity of Christ

207

OF THE TWO NATURES IN CHRIST. Whether there be two natures in Christ

208 Whether these two natures constitute one or more persons

210

What the hypostatical union is

211 Why it was necessary to constitute this union

211

THE SUFFERINGS OF CHRIST. 37. Question 37. What dost thou understand by he words, he suffered? What the term passion signifies

212 Whether Christ suffered according to both natures

215

What the moving causes of his passion were

216 What the final causes, or fruits

216

38. Question 38. Why did he suffer under Pontius Pilate, as his judge? The question, Why Christ suffered under Pontius Pilate, considered

217 39. Question 39. Is there any thing more in his being crucified, than if he

had died some other death? Whether there is anything more in his being crucified, than if he had diedsome other death

218

THE DEATH AND BURIAL Of CHRIST. 40. Question 40. Why was it necessary for Christ to humble himself evenunto death? How Christ is said to have been dead

219

41. Question 41. Why was he also buried? Why Christ was buried

225

42. Question 42. Since then Christ died for us, why must we also die? Why believers must die

226

43. Question 43. What further benefit do we receive from the sacrifice anddeath of Christ on the cross? The benefits, or fruits of Christ s death

227

CHRIST'S DESCENT INTO HELL.

44. Question 44. Why is there added, he descended into hell? What Christ's descent into hell signifies

228 What the fruits of his descent into hell are

232

THE RESURRECTION OF CHRIST. 45. Question 45. What doth the resurrection of Christ profit us? Whether Christ rose from the dead

233 How Christ rose from the dead

234

Why he rose

235 The fruits or benefits of Christ s resurrection

238

THE ASCENSION OF CHRIST. 46. Question 46. How dost thou understand these words, he ascendedinto heaven? Whither Christ ascended

242 How Christ ascended

243

47. Question 47. Is not Christ then with us, even to the end of the world,as he hath promised? Certain objections of the Ubiquitarians refuted

247

48. Question 48. But if his human nature is not present wherever his Godhead is, are then these two natures in Christ separated from one another. For what purpose Christ ascended

249 In what Christ's ascension differs from ours

251

49. Question 49. Of what advantage to us is Christ's ascension intoheaven? What the fruits of Christ s ascension are

251

CHRIST'S SITTING AT THE RIGHT HAND OF THE FATHER. 50. Question 50. Why is it added, and sitteth at the right hand of God?

What the right hand of God signifies

254 What it is to sit at the right hand of God

254

Whether Christ always sat at the right hand of God

257 51. Question 51. What profit is this glory of Christ, our head, unto us?

What the fruits of Christ s sitting at the right hand of God are

259

CHRIST'S RETURN TO JUDGMENT. 52. Question 52. What comfort is it to thee, that Christs shall come againto judge the quick and the dead? Whether there be a future judgment

260 What the final judgment is

262

Who the Judge will be

264 Whence and whither he will come

265

How he will come

265 Whom he will judge

266

What the process, sentence and execution of the final judgment will be

266 The objects of this judgment

267

When this judgment will take place

267 The reasons why we should look for it

268

The reasons why God has not revealed the time when it will take place

268 Why it is deferred

269

Whether it may be desired

269

OF GOD THE HOLY GHOST. 53. Question 53. What dost thou believe concerning the Holy Ghost? What the term Spirit signifies

270 Who and what the Holy Ghost is

271

What the office of the Holy Ghost 277

What, and how manifold the gifts of the Holy Ghost are

279 By whom and why the Holy Ghost was given

280

To whom and to what extent he is given

281 When and how the Holy Ghost is given and received

281

How the Holy Ghost may be retained

283 Whether and how the Holy Ghost may be lost

283

Why the Holy Ghost is necessary

284 How we may know that the Holy Ghost is in us

285

THE CHURCH. 54. Question 54. What believest thou concerning the Holy CatholicChurch of Christ? What the church is

286 How manifold it is

286

What the marks of the true church are

288 Why the church is called one, holy and Catholic

289

In what the church differs from the state

291 The cause of the difference between the church and the rest of mankind

292

Whether there is any salvation out of the church

292

THE ETERNAL PREDESTINATION OF GOD. Whether there be any predestination

293 What it is

297

What the causes of it are

297 What the effects of it are

300

Whether it be unchangeable

300 To what extent it may be known

301

Whether the elect are always members of the church and the reprobate never

302 Whether the elect may fall from the church and the reprobate always remain

303

in it

What the use of this doctrine is

303

THE COMMUNION OF SAINTS. 55. Question 55. What do you understand by the communion of saints? What the communion of saints is

304

THE FORGIVENESS OF SINS. 56. Question 56. What believest thou concerning the forgiveness of sins? What the forgiveness of sins is

395 By whom forgiveness of sins is granted

306

On account of what is forgiveness granted

307 Whether forgiveness of sins agrees with divine justice

307

Whether it be gratuitous

308 To whom it is granted

308

How and when it is granted

308

THE RESURRECTION OF THE BODY. 57. Question. 57. What comfort doth the resurrection of the body affordthee? Whether the soul be immortal

309 Where the soul is when separated from the body

311

What the resurrection is, and what the errors in reference to it

312 From what the truth of a future resurrection is inferred

313

The kind of bodies which will rise in the resurrection

315 How the resurrection will be effected

316

When it will take place

316 By whose power the dead will be raised

317

Why and to what state the dead will be raised 317

THE LIFE EVERLASTING. 58. Question 58. What comfort takest thou from the article of lifeeverlasting?" What everlasting life is

319 By whom it is given

321

To whom it is given

321 Why it is given

322

How it is given

322 When it is given

323

Whether and whence we may be assured of it

323

THE DOCTRINE OF JUSTIFICATION. 59. Question 59. But what doth it profit thee now, that thou believest allthis? 60. Question 60. How art thou righteous before God? What righteousness in general is

325

61. Question. 61. Why sayest thou that thou art righteous by faith only? Why we are justified by faith only

331

62. Question. 62. But why cannot our good works be the whole or part ofour righteousness before God? Why our good works cannot justify us

333

63. Question 63. What do not our good works merit, which yet God willreward in this and a future life? How a reward is promised to our works

334

64. Question 64. But doth not this doctrine make men careless andprofane? Whether this doctrine makes men careless

335

Other objections to this doctrine refuted

336

THE SACRAMENTS IN GENERAL. 65. Question. 65. Since then we are made partakers of Christ, and all hisbenefits, by faith only, whence doth this faith proceed? 66. Question 66. What are the sacraments? What sacraments are

340 341

What the designs of the sacraments

344 In what sacraments differ from sacrifices

345

In what the sacraments of the Old and New Testaments agree and differ

346 What the signs are; and what the things signified in the sacraments, and in

what they differ

347

What the sacramental union is

348 What sacramental phrases are

349

What the lawful use of the sacraments consists in

350 What the ungodly receive in the sacraments

351

67. Question 67. Are both word and sacraments then ordained andappointed for this end, that they may direct our faith to the sacrifice of JesusChrist, on the cross, as the only ground for our salvation? What the sacraments and word have in common, and in what they differ

352

68. Question 68. How many sacraments has Christ instituted in the newcovenant or testament? How many sacraments there are

353 Theses concerning the sacraments in general

354

HOLY BAPTISM. 69. Question 69. How art thou admonished and assured, by holy baptism,that the one sacrifice of Christ upon the cross is of real advantage to thee? What Baptism is

357 What the ends of Baptism are

358

70. Question 70. What is it to be washed with the blood and Spirit of

Christ? 71. Question 71. Where has Christ promised us that he will as certainlywash us by his blood and Spirit, as we are washed with the water of baptism? The institution of Baptism, and what the words of the institution signify

361 362

What the lawful use of Baptism consists in

363 Sacramental phrases in reference to Baptism

72. Question 72. Is then the external baptism with water, the washingaway of sin itself? 73. Question 73. Why then doth the Holy Ghost call baptism the washingof regeneration, and the washing away of sins?

364 365

74. Question 74. Are infants also to be baptized? The question of infant Baptism considered

366 The objections of the Anabaptists refuted

368

Theses concerning Baptism

371

OF CIRCUMCISION. What circumcision is

374 Why circumcision was instituted

374

Why it was abolished

375 What there is in the place of circumcision

375

In what circumcision and baptism agree and differ

375 Why Christ was circumcised

376

THE LORD'S SUPPER. 75. Question 75. How art thou admonished and assured in the Lordssupper, that thou art a partaker of that one sacrifice of Christ, accomplished onthe cross, and of all his benefits? What the Lord's Supper is

377

What the design of it is

379 In what the Lord s Supper differs from Baptism

380

76. Question 76. What is it then to eat the crucified body, and drink the 381

shed blood of Christ? The institution of the Supper and the true sense of the words of the institution

382 77. Question 77. Where has Christ promised, that he will as certainly feed

and nourish believers with his body and blood, as they eat of this broken bread,and drink of this cup? 78. Question 78. Do then the bread and wine become the very body andblood of Christ? The controversy respecting the words of the institution of the holy Supper

382 390

Four classes of arguments in favor of the orthodox interpretation of the wordsof Christ

391

The testimony of the Fathers

403 Of transubstantiation

406

Of consubstantiation

407 The schism of the Consubstantialists

410

Objections in favor of consubstantiation refuted

412 79. Question 79. Why then doth Christ call the bread his body, and the

cup his blood, or the new covenant in his blood; and Paul the communion of thebody and blood of Christ? 80. Question 80. What difference is there between the Lords supper andthe Popish mass? The difference between the Lord s Supper and the Popish Mass

415 416

81. Question 81. For whom is the Lords supper instituted? For whom the Lord's Supper was instituted

424 What the wicked receive in the use of the Supper

426

What the lawful use of the Supper consists in

428

82. Question 82. Are they also to be admitted to this supper, who, byconfession and life, declare themselves infidels and ungodly? Whom the church should admit to the Supper

429 Certain arguments of the Consubstantialists noticed

435

The general points in which the churches professing the gospel agree anddiffer in the controversy respecting the Lord s Supper

435

THE PASSOVER.

What the Passover was

437 What the design of the Passover was

438

The points of resemblance between Christ and the Paschal Lamb

439 Whether the Passover be abolished

440

THE KEYS OF THE KINGDOM OP HEAVEN. 83. Question 83. What are the keys of the kingdom of heaven? What the power of the keys given to the church is

441 Whether ecclesiastical discipline be necessary

442

How it is to be exercised

446 What the design of it is, and what abuses are to be avoided

448

In what the power of the keys of the kingdom of heaven differs from civilpower

450

A disputation respecting excommunication

453

OF THANKFULNESS. What thankfulness is

464 86. Question 86. Since then we are delivered from our misery, merely of

grace through Christ, without any merit of ours, why must we still do good works? Why it is necessary

465

MAN'S CONVERSION TO GOD. 87. Question 87. Cannot they then be saved, who, continuing in theirwicked and ungrateful lives, are not converted to God? 88. Question 88. In how many parts doth the true conversion of manconsist? 89. Question 89. What is the mortification of the old man? 90. Question 90. What is the quickening of the new man? Whether conversion be necessary

466 467 467 468

What conversion to God is

468 What the parts of man s conversion are 470

What the causes of it

472

What the fruits of it

474 Whether it be perfect in this life

474

In what the repentance of the godly differs from that of the ungodly

475

CONCERNING GOOD WORKS. 91. Question 91. But what are good works? What good works are

476

A table of good works

479 How they may be performed

479

Whether the works of the regenerate are perfectly good

481 How they please God

482

Why they should be done

482 Whether they merit any thing in the sight of God

485

THE LAW OF GOD. 92. Question 92. What is the law of God? What the law of God is

489 What the parts of the law and their differences

490

To what extent the law has been abrogated

492 In what the law differs from the gospel

497

93. Question 93. How are these ten commandments divided? The division of the law

498 A table of the division of the Decalogue

502

General rules for the understanding of the Decalogue

502 Theses concerning the Decalogue

505

THE FIRST COMMANDMENT. 94. Question 94. What doth God enjoin in the first command?

The preface to the Decalogue considered

507 The design of this commandment

507

The virtues of the first commandment

95. Question 95: What is idolatry (this question is not in Ursinuscommentary)

508

THE SECOND COMMANDMENT. 96. Question 96. What does God require in the second command? The design of this commandment

517 What it prohibits and sanctions

517

Of human precepts and the authority of tradition

519 97. Question 97. Are images then not at all to be made?

Whether all statues and images are here forbidden

525 Whether all worshipping of images is forbidden

528

98. Question 98. But may not images be tolerated in the churches, asbooks to the laity? Why images are not to be tolerated in our churches

530 How and by whom they are to be removed

531

Objections against the removal of images refuted

532 The exhortation added to this commandment considered

534

THE THIRD COMMANDMENT. 99. Question 99. What is required in the third command? 100. Question 100. Is then the profaning of God s name by swearing andcursing, so heinous a sin, that his wrath is kindled against those who do notendeavour, as much as in them lies, to prevent and forbid such cursing andswearing? What the name of God signifies

536 536 536

What this commandment forbids, and enjoins, with the design thereof

536 The virtues of this commandment, with the vices opposed thereto

537

The arguments of the Papists in favor of the invocation of the saints542

considered and refuted

THE DOCTRINE OF THE OATH. 102. Question 102. May we also swear by saints, or any other creatures? What an oath is

549 By whom we are to swear

550

Whether it is lawful for Christians to take an oath

551 What oaths are lawful and what unlawful

554

Whether all oaths should be kept

554

THE FOURTH COMMANDMENT. 103. Question 103. What doth God require in the fourth command? The design of this commandment

557 An explanation of the words of the commandment

558

What and how manifold the sabbath is

561 How far the sabbath pertains to us

564

The design of the sabbath

566 How it is sanctified and how profaned

566

The virtues of this commandment, with the vices opposed thereto

567

THE ECCLESIASTICAL MINISTRY. What the ministry of the church is

571 Why it was instituted

571

What the grades of ministers are

572 What the duties of ministers

572

To whom the ministry should be committed

573

CONCERNING CEREMONIES. What ceremonies are

573 In what they differ from moral works 573

How many kinds of ceremonies there are

574 Whether the church may institute ceremonies

574

THE FIFTH COMMANDMENT. 104. Question 104. What doth God require in the fifth command? Why obedience to the second table is necessary

575 The design of this commandment

575

The commandment itself

575 The promise annexed thereto

576

The virtues peculiar to superiors

577 The virtues peculiar to inferiors

579

The virtues common to both

580

THE SIXTH COMMANDMENT. 105. Question 105. What doth God require in the sixth command? 106. Question 106. But this command seems only to speak of murder. 107. Question 107. But is it enough that we do not kill any man in themanner mentioned above? The design of this commandment

584

The virtues which do not injure the safety of men

585 The virtues which contribute to the safety of men

586

A table of the sixth commandment

587

THE SEVENTH COMMANDMENT. 108. Question 108. What doth the seventh command teach us? 109. Question 109. Doth God forbid, in this command, only adultery, andsuch like gross sins? The design of this commandment

589

The virtues of this commandment

588 Three classes of lusts

589

OF MARRIAGE. What marriage is

592 Why it was instituted

592

What marriages are lawful

596 Whether it be a thing indifferent

594

What the duties of married persons are

594 What things are contrary to marriage

595

THE EIGHTH COMMANDMENT. 111. Question 111. But what doth God require in this command? The design of this commandment

595 The virtues of the eighth commandment

596

Ten kinds of contracts

596 Objections against the division of property

599

THE NINTH COMMANDMENT. 112. Question 112. What is required in the ninth command? The design of this commandment

600

The virtues of this commandment with the vices opposed thereto

601

THE TENTH COMMANDMENT. 113. Question 113. What doth the tenth commandment require of us? The commandment respecting concupiscence one and not two

605 The design of this commandment

605

The principal arguments of the Pelagians

606

THE POSSIBILITY OF OBEDIENCE TO THE LAW. 114. Question 114. But can those who are converted to God, perfectly keepthese commands?

How the law was possible before the fall, and how since the fall

608 Objections against the imperfection of the works of the regenerate

609

THE USE OF THE LAW. 115. Question 115. Why will God then have the ten commands so strictlypreached, since no man in this life can keep them? The use of the ceremonial law

612

The use of the judicial law

612 The use of the moral law in nature as pure and holy

612

In nature fallen and depraved

613 In nature restored by Christ

613

In nature perfectly glorified

615 Principal arguments of the Antinomians against the use of the law

615

OF PRAYER. 116. Question 116. Why is prayer necessary for Christians? What prayer is

619 Why it is necessary

620

117. Question 117. What are the requisites of that prayer, which isacceptable to God, and which he will hear? 118. Question 118. What hath God commanded us to ask of him? What the conditions of acceptable prayer are

621

119. Question 119. What are the words of that prayer? The Lord's Prayer

624

120. Question 120. Why hath Christ commanded us to address God thus,OUR FATHER? The preface to the Lord s Prayer 121. Question 121. Why is here added, WHICH ART IN HEAVEN?

626

THE FIRST PETITION. 122. Question 122. Which is the first petition?

What the name of God signifies

630 What it is to hallow the name of God

630

THE SECOND PETITION. 123. Question 123. Which is the second petition? What the kingdom of God is

632 How manifold it is

633

Who the Head and King is

634 Who the subjects are

634

What the laws are

634 What benefits pertain to the subjects of this kingdom

635

Who the enemies of this kingdom are

635 Where it is administered

635

How long it will continue

635 How it comes to us

636

Why we should pray for the coming of this kingdom

636

THE THIRD PETITION. 124. Question 124. Which is the third petition? What the Will of God is

637

What we desire in this petition, and in what it differs from the second

637 Why it is necessary

636

Why it is added, As in heaven

640

THE FOURTH PETITION. 125. Question 125. Which is the fourth petition? Why temporal blessings should be prayed for

642 How they should be prayed for

643

Why Christ comprehends temporal blessings under the term bread

643

Why Christ calls it our bread

644 Why Christ calls it daily bread

645

Why Christ adds, This day

645 Whether it be lawful to pray for riches

645

Whether it be lawful to lay any thing by for the time to come

646

THE FIFTH PETITION. 126. Question 126. What is the fifth petition? What Christ means by debts

648 What it is to forgive debts

649

Why we should desire the forgiveness of sins

650 How our sins are remitted unto us

650

THE SIXTH PETITION. 127. Question 127. Which is the sixth petition? What temptation is

653

What it is to lead into temptation

654 What is implied in delivering us from evil

655

Why this petition is necessary

655 What is the benefit of this petition

656

The order and connection of these petitions

657 128. Question 128. How dost thou conclude thy prayer?

The conclusion of this prayer.

658 Question 129. What doth the word AMEN signify?

The meaning of the word, Amen

659

THE TRANSLATORS PREFACE. IN presenting the English Reader with a translation of the Theological Lectures of Dr.Ursinus, upon the Heidelberg Catechism, it is presumed no apology is necessary, at leastas far as the German Reformed Church is concerned. Considering the character of Ursinus,his acknowledged ability, and relations to the whole Reformed interest it is a matter ofgreat surprise, that some one has not long since been found to undertake the arduousand difficult task which we have very imperfectly accomplished. Many other works greatlyinferior to this, have been favored with translations, whilst no pains have been spared togive them an extensive circulation, and yet no attempt has been made of late years toplace these lectures in the hands of the English reader. And what is stranger still, is thefact that the name of Ursinus himself, than whom no one is more worthy of grateful andhonorable recollection, is in a great measure unknown. We have, therefore, been led toundertake the difficult task of translating these lectures, being fully convinced that weshall in so doing contribute no little to the dissemination of sound theological views, andat the same time bring to favorable notice one whose memory deserves to be held ingrateful recollection. The writings of Ursinus are well deserving of a place in everyminister s library, by the side of the works of Luther, Melancthon, Zuingle, Calvin, andothers of blessed memory, and will not suffer in the least by a comparison with them. The old English translation by Parry, made over two hundred years ago, is not onlyantiquated and unsuited to the taste of the modern English reader, but is also out ofprint, and not to be had except by the rarest chance. Few copies are to be found at thepresent day. The copy now in our possession, which we constantly consulted in makingthe present translation, was printed in the year 1645, and seems to have been gotten upwith much care and expense. We had seen notices of the work, and had for several yearsmade constant efforts to secure it, but without success, until about two years ago anesteemed friend placed in our hands a number of foreign catalogues in which we sawthree copies of the works of Ursinus, one Latin and two English, advertised. Weimmediately gave orders to have them imported, and in this way came into possession ofthe copies we now have. The Latin copy from which we have made the presenttranslation, was published in Geneva in the year 1616, and is without doubt a copy of thebest and most complete edition made by Dr. David Pareus, the intimate friend anddisciple of Ursinus. It is in every respect greatly superior to another Latin copy, the use ofwhich we secured from the Rev. Dr. Hendron of the Presbyterian church, after havingmade very consider able progress in the work of translation. This last copy was publishedin the year 1585, and is probably a copy of one of the earliest editions of the works ofUrsinus, of which notice is taken in the excellent Introduction from the pen of Dr. Nevin,which will be read with much interest, and throw much light upon the life and character ofthe author of these Lectures.

Great pains have been taken with the translation so as to render it as complete aspossible. In every instance we have been careful to give the exact sense of the author, sothat the translation is as literal as it could well be, without being slavishly bound to thetext, the style of which we found in a number of instances to be of such a peculiarcharacter as to require some liberty on the part of the Translator. Yet with all the carethat has been taken, a number of errors will no doubt make their appearance, inreference to which we ask the indulgence of the reader. The work has been gotten outunder many disadvantages, the translation having been made, whilst attending to ourregular pastoral duties in the congregation which we have been called to serve in thiscity. . The old English translation contains considerable matter which is not to be found ineither of the Latin copies now in our possession. We have in several instances taken theliberty of inserting short extracts, changing the style, and construction of many of thesentences as to adapt it to the taste of the modern reader. Whenever this is done it ismarked by the word addenda. It is not deemed necessary to say any thing in reference to the merits of theselectures. All who have any acquaintance with the character of Ursinus, and of theimportant position which he occupied in the church in the sixteenth century the time ofthe glorious Reformation can have but one opinion respecting their merits. We may add,however, that a number of important testimonies might readily be furnished ; but weprefer rather to let the Book speak for itself, having the assurance that none can peruseits pages with proper care, without being instructed and profited. These lectures present a complete exposition of all the leading doctrines of theChristian religion in a most concise and simple form, adapted not only to those who areaccustomed to read and think, but also to a very great extent to the common reader. Noris this done in an outward, mechanical manner, but it introduces us at once into theinmost sanctuary of religion, which all are made to feel is not mere form or notion, ordoctrine, but life and power, springing from Christ, the Way, the Truth and the Life. To the German Reformed Church these lectures should possess much interest. Nowork could well be published at this time, which should be in greater demand. It mayindeed, be said to meet a want which has been extensively felt in our church, not only bythe ministry, but also by the laity. Many persons have often asked for some work whichwould give a complete and faithful exposition of the doctrines contained in our excellentsummary of faith the Heidelberg Catechism. Such a work has been greatly needed foryears past, and cannot fail to accomplish a number of important and desirable ends. Andas Ursinus was the chief compiler of this symbol, he must always be regarded as the mostauthoritative expounder of the doctrines which it contains. Great exertions should,therefore, be made to have his Commentary placed in every family belonging to ourReformed Zion. But whilst these Lectures possess a peculiar interest to the German Reformed Church,it should not for a moment be supposed that they have merely a denominational interest,

which may be said to be true of many works. They are like the excellent symbol of whichthey pro fess to give a complete and faithful exposition, truly catholic and general. Norcould the book well be otherwise if true to itself. A faithful exposition of the Apostlescreed, the Decalogue and Lord s Prayer, which enter so largely into the HeidelbergCatechism, cannot fail to be of general interest to all those who love and pray for theprosperity and coming of Christ s kingdom. May we know therefore, fondly anticipate arapid and extensive circulation of the book in the different branches of the ChristianChurch. We do not of course intend to be understood as giving an unqualified approval ofevery view and sentiment contained in these lectures. It is sufficient to say that they are,as a whole, truly orthodox, and well adapted to promote the cause of truth and godliness.They are characterized throughout by earnestness and independence of thought. Thewriter every where speaks as one who feels the force and importance of the views whichhe presents. It should also be borne in mind that the value of a book does not consist inits agreement and harmony with the views and opinions generally received andentertained, which may be said to be true of many works which after all do not possessany great value, containing nothing more than a repetition of what has been often said ina more impressive manner. Such, however, is not the chief recommendation of the bookwhich we here present to the Christian public : for whilst it may be said to be in harmonywith the doctrines which have been held by the church from the very beginning, it is atthe same time earnest, deep, and independent, and well calculated at every point toawaken thought and enquiry. Conscious of having labored hard and diligently to give a good and faithful translationof these lectures, we now commit them to the public, not without much diffidence, withall the imperfections attending the present translation, with the hope and prayer thatthey may accomplish the objects we have had in view, and that the reputation of thelectures themselves may be made to suffer no injury from the form in which they nowappear. GEO. W. WILLIARD. COLUMBUS, OHIO, SEPT. 1851.

INTRODUCTION.

The year following, he was promoted to the degree of Doctor of Divinity, which imposedon him the duty of delivering theological lectures in the University. It soon became plain,that he was formed to be the ruling spirit of the new movement, which had commencedin the Church of the Palatinate. He gained completely the confidence of the Elector ; hislearning and piety, and excellent judgment, secured for him the general respect of hiscolleagues ; and from all sides, the eyes of man were turned to him more and more, asthe best representative and expounder of the cause in whose service he stood, and towhose defence he had cheerfully consecrated his life. In this way, with all the naturalquietness of his character, we find him gradually placed in the very heart and centre ofthe great ecclesiastical struggle, in which he was called to take part. His settlement atHeidelberg, continued till the death of his patron, Frederick, in 1576, a period of fifteenyears. During this time, his labors were kept up with the most untiring constancy anddiligence ; the occasion and demand for them, being still in proportion to their generallyacknowledged faithfulness and worth. His regular official services were extensive andheavy ; the more especially so, as he could never consent to be loose or superficial in hispreparations, but felt himself bound always to bestow on his lectures the most thoroughand conscientious care. But in addition to all this, he was called upon continually, toconduct a large amount of other business, growing out of the public history of the times,and often of the most arduous and responsible kind. On every emergency, in which itbecame necessary to vindicate or support the Reformed faith, as it stood in thePalatinate, whether this was to be done in the name of the theological faculty ofHeidelberg, or by the authority of the Elector, Ursinus was still looked to as the leadingcounsellor and spokesman of the transaction. With the high position, moreover, which theChurch of the Palatinate very soon won, among the Churches generally of the sameconfession, associated as its distinctive genius and spirit were from the beginning with hisname, the representative character now noticed took from year to year a still widerrange, extending in time, we might almost say, like that of Calvin himself, to the entireReformed communion. As the earlier chiefs of this faith were removed by death, therewas no one who, by his personal connections, his extensive knowledge, his clear insightinto the interior nature of the points in debate, and the admirable qualities of his spirit,could be said to be better fitted to represent the communion in any such general way ;and there was no one probably, to whom in truth the confidence of all was so muchdisposed to turn, as the main prop-and pillar, theologically, of the whole Reformed cause.

Among the public ecclesiastical services to which we have just referred, the first placebelongs, of course, to the formation of the Heidelberg Catechism, which is to be regardedas in some sense, the, foundation of his subsequent labors. To this task he was appointedin 1562, by the Elector Frederick, in association with the distinguished theological

professor and court-preacher, Caspar Olevianus. Each of them drew up separately, in the first place, his own scheme or sketch of whatwas supposed to be required, Olevianus in a popular tract on the Covenant of Grace, andUrsinus in a two-fold Catechism, the larger for older persons, and a smaller one forchildren. Out of these preliminary works was formed, in the first place, the Catechism asit now stands. It has been generally assumed from the first, that the principal agency inits production, is to be ascribed to Ursinus > and to be fully convinced of thecorrectness of this view, it is only necessary to compare the work itself with his larger andsmaller Catechisms, previously composed, as well as with his writings upon it hi the wayof commentary and defence afterwards. Whatever use may have been made of foreignsuggestion or help, it is sufficiently plain from the interior structure of the formulary itself,that it is no mechanical compilation, but the living product of a single mind ; there is an inward unity, harmony, freshness and vitality, pervading it throughout, which show it to be,in this respect, a genuine work of art, the inspiration, in a certain sense, of onerepresenting the life of many. And it is no less plain, we may say, that the one mind inwhich it has thus been moulded and cast, is that emphatically of Ursinus and of no onebesides. The Catechism breathes his spirit, reflects his image, and speakes to us in thevery tones of his voice, from the first page to the last.

It is well known, what widely extended favor this little work soon found in all parts of theReformed Church. In every direction, it was welcomed as the best popular summary ofreligious doctrine, that had yet appeared on the side of this confession. Distinguisheddivines in other lands, united in bearing testimony to its merits. It was considered theglory of the Palatinate, to have presented it to the world. Some went so far, as to make itthe fruit of a special and extraordinary influence of (rod s Spirit, approaching even toinspiration. It rose rapidly into the character of a general symbol, answerable in such -view to what Luther's Catechism had already become as a popular standard for the otherconfession. Far and wide, it became the basis on which systems of religious instructionwere formed, by the most excellent and learned divines. In the course of time,commentaries, paraphrases, and courses of sermons, were written upon it almost without number. Few works have passed into as many different versions. It was translatedinto Hebrew, ancient and modern Greek, Latin, Low Dutch, Spanish, French, English,Italian, Bohemian, Polish, Hungarian, Arabic and Malay. In all this, we have at once anargument of its great worth. It must have been admirably adapted, to meet the wants ofthe Church at large, as well as admirably true to the inmost sense of its general life, tocome in this way so easily and so soon to such wide reputation and credit. Originally aprovincial interest merely, it yet grew rapidly into the character of a general or universalsymbol ; while other older Catechisms and Confessions of Faith, had force, at best, onlyfor the particular countries that gave them birth. It was owned with applause, in Switzerland, France, England, Scotland and Holland, as well as by all who were favorablydisposed towards the Reformed faith, in Germany itself. Nor was this praise transient; anephemeral burst of applause, succeeded again by general indifference and neglect. Onthe contrary, the authority of the symbol grew with its age. It became for the Reformed

body, as we have just seen, the counterpart in full of the similar text book held by theLutheran body from the hand of Luther himself. In this character, we find it quoted andappealed to on all sides, by both friends and foes. Such vast popularity, we say, of itself,implies vast merit. We may allow, indeed, that the terms in which some of the old divineshave spoken of its excellence, are carried beyond due .measure. But this generaltestimony of the whole Reformed Church in its favor, must ever be of force, to show thatthey had good reason to speak here with a certain amount of enthusiasm.

The fact of its wide spread and long continued popularity, is important, also, in anotherview ; it goes to show that the formulary was the product, truly and fully, of the religiouslife of the Reformed Church, in the full bloom of its historical development, as this wasreached at the time when the work made its appearance. No creed or confession can beof genuine force, that has not this inwardly organic connection with the life it represents.This must go before the symbol, creating it for its own use. The creed so produced, maycome to its utterance, indeed, in the first place, through the medium of a single mind ;but the single mind, in such