Commentary on the Heidelberg Catechism - Monergism … · ON THE HEIDELBERG CATECHISM TRANSLATED...

THECOMMENTARYOFDR.ZACHARIASURSINUS

ONTHEHEIDELBERGCATECHISM

TRANSLATEDFROMTHEORIGINALLATIN,

BYTHEREV.G.W.WILLIARD,D.D.

FOURTH AMERICAN EDITION CINCINNATI: ELM STREETPRINTINGCOMPANY,1888.

TABLEOFCONTENTS

THETRANSLATOR'SPREFACE

INTRODUCTION

GENERALPROLEGOMENA

Whatthedoctrineofthechurchis

Whatthepartsofthisdoctrineare,withtheirdifferences

Inwhat thedoctrineof thechurchdiffers fromthatofothersystemsofreligion,philosophy,&c.

BywhattestimoniesthetruthoftheChristianreligion,orthedoctrineofthechurchisconfirmed

Howmani-fold themethodof teachingand learning thedoctrineof thechurchis

SPECIALPROLEGOMENA

WhatCatechisingis

OftheoriginofCatechisation

OfthepartsorprincipalheadsofthedoctrineoftheCatechism

OfthenecessityofCatechisation

WhatthedesignofCatechismandthedoctrineofthechurchis

OFTRUECHRISTIANCOMFORT

WhatComfortis

Thepartsofwhichitconsists

Whythiscomfortaloneissolid

Whyitisnecessary

Howthiscomfortmaybeobtained

OFTHEMISERYOFMAN

Whatitis,andwhenceitmaybeknown

WhatthelawofGodrequires

OFTHECREATIONOFMAN

Thestateinwhichmanwasoriginallycreated

TheendforwhichGodcreatedman

OFTHEIMAGEOFGODINMAN

Whatitis,andwhatthepartsthereof

Towhatextentitislost,andwhatremains

Howitmayberestoredinus

OFTHEFALLANDFIRSTSINOFMAN

Whatthesinofourfirstparentswas

Whatthecausesofitwere

Whattheeffectsthereof

WhyGodpermittedit

OFSININGENERAL

Theproofsofoursinfulness

Whatsinis

Originalsin,andwhatitis

Theproofsoforiginalsin

Objectionsagainstoriginalsinrefuted

Actualsin

Reigningsinandsinnotreigning

Mortalandvenialsin

Sinagainsttheconscience,&c.

ThesinagainsttheHolyGhost

RulestobeobservedinreferencetothesinagainsttheHolyGhost

Sinperse,andsinbyaccident

Thecausesofsin

Theeffectsofsin

THEFREEDOMOFTHEWILL

Theprincipalquestiontobeconsideredinreferencetothissubject

Whatthefreedomofthewillis

In what the Liberty which is in God differs from that which is in hiscreatures,angelsandmen

WhethertherebeanyFreedomofthehumanwill

WhatLibertybelongstomanaccordingtohisfour-foldstate

Thequestion,whetherGoddoesanyinjusticetoman,byrequiringfromhiminhislawwhathecannotperform,considered

Thepunishmentofsin:

HowthiscomportswiththemercyofGod

CONCERNINGAFFLICTIONS

Howmanykindsofafflictionthereare

Atableoftheafflictionsofman

Thecausesofafflictions

Comfortsunderafflictions

THEDELIVERANCEOFMAN

Inhowmanywayssatisfactionmaybemade

Whatthedeliveranceofmanis

Whethersuchadeliverancebepossible

Whetherdeliverancebenecessaryandcertain

Whetherperfectdeliverancemaybeexpected

Howthisdeliveranceisacomplished

Thequestionwhetherweourselvescanmakethissatisfaction,considered

The question whether any mere creature can make satisfaction for us,considered

Whatsortofamediatorwemustseekfor

Whyhemustbeverymanandperfectlyrighteous

WhyhemustbeveryGod

THEDOCTRINEOFTHEMEDIATOR

Whatamediatoris

Whetherweneedamediator

Whattheofficeofthemediatoris

Whatkindofamediatorisnecessary

Whothismediatoris

Whethertherecanbemorethanonemediator

THECOVENANTOFGOD

Whatthiscovenantis

Whetheritbeoneormore

InwhattheoldandnewCovenantsagreeanddiffer

OFTHEGOSPEL

WhattheGospelis

Thequestion,Whetherthegospelhasalwaysbeenknown,considered

InwhattheGospeldiffersfromtheLaw

WhattheeffectsoftheGospelare

FromwhatthetruthoftheGospelappears

Thequestion,Whether allmen as they perished inAdam, are saved inChrist,considered

THESUBJECTOFFAITH

Whatfaithis

Howmanykindsoffaiththereare

Inwhatfaithandhopediffer

Whatthecausesoffaithare

Whattheeffectsoffaith

Towhomfaithisgiven

Theassuranceoffaith,witharefutationofcertainobjections

Theobjectsorcontentsoffaith

THEAPOSTLES'CREED

Whyitiscalledapostolic

Whyothercreedswereintroduced

WhythegreatestauthorityshouldbeattachedtotheApostles'Creed

ThedivisionoftheCreed

CONCERNINGTHEONETRUEGOD

TheevidencesoftheexistenceofGod

Who,andwhatGodis

TheunityofGod

What the terms Essence, Person, and Trinity signify, and inwhat theydiffer

Whetherthechurchshouldretaintheseterms

ThenumberofpersonsintheGodhead

Howthesepersonsaredistinguished

WhythechurchshouldretainthedoctrineoftheTrinity

ObjectionsagainstthedoctrineoftheTrinityrefuted

OFGODTHEFATHER

WhatitistobelieveinGodtheFatherAlmighty,Maker,&c.

OFTHECREATIONOFTHEWORLD

WhetherGodcreatedtheworld

HowGodcreatedtheworld

TheendforwhichGodcreatedtheworld

THEPROVIDENCEOFGOD

WhethertherebeanyprovidenceofGod

ArgumentsfromtheworksofGod

ArgumentsfromthenatureandattributesofGod

WhattheProvidenceofGodis

AtableofthosethingswhichfallundertheprovidenceofGod

Objectionstothisdoctrinerefuted

Thebenefitanduseofthisdoctrine

OFGODTHESON,ANDTHENAMESWHICHAREAPPLIEDTOHIM.CONCERNINGTHENAMEJESUS

Whatitimports

ThedifferencebetweenthisJesusandothersaviours

WhatitistobelieveinJesus

The question,Whether such as seek their salvation out of Jesus reallybelieveinhim,considered

CONCERNINGTHENAME,CHRIST

WhattheanointingofChristsignifies

WhatthepropheticalofficeofChristis

WhatthepriestlyofficeofChristis

WhatthekinglyofficeofChristis

WhatthetermChristianimports

Whattheprophetical,priestly,andregaldignityofChristiansconsistsin

OFTHEONLYBEGOTTENSONOFGOD

InwhatsenseChrististheonlybegottenSonofGod

AtableoftheSonsofGod

THEDIVINITYOFCHRIST

WhetherChristwasasubsistentorpersonbeforeheassumedournature

WhetherheisapersondistinctfromtheFatherandtheHolyGhost

WhetherheisequalwiththeFatherandtheHolyGhost

Whetherheisconsubstantial

Generalrulesaccordingtowhichananswermaybegiventothesophismsofheretics

Specialrulesservingthesameends

ArefutationofthesophismsagainsttheDivinityoftheSon

CONCERNINGTHENAME,LORD

InwhatsenseChristiscalledLord

Inhowmanyways,andwhyheiscalledourLord

WhatitistobelieveinChrist,ourLord

OFTHECONCEPTIONANDNATIVITYOFCHRIST

WhatChrist'sconceptionbytheHolyGhostmeans

WhyhewasbornoftheVirginMary

TheprofitofChrist'sholyconceptionandnativity

Whatitis,tobelieveintheconceptionandnativityofChrist

OFTHETWONATURESINCHRIST

WhethertherebetwonaturesinChrist

Whetherthesetwonaturesconstituteoneormorepersons

Whatthehypostaticalunionis

Whyitwasnecessarytoconstitutethisunion

THESUFFERINGSOFCHRIST

Whatthetermpassionsignifies

WhetherChristsufferedaccordingtobothnatures

Whatthemovingcausesofhispassionwere

Whatthefinalcauses,orfruits

Thequestion,WhyChristsufferedunderPontiusPilate,considered

Whether there is any thingmore in his being crucified, than if he haddiedsomeotherdeath

THEDEATHANDBURIALOFCHRIST

HowChristissaidtohavebeendead

WhetherthedeathofChristwasnecessary

WhetherChristdiedforall

WhyChristwasburied

Whybelieversmustdie

Thebenefits,orfruitsofChrist'sdeath

CHRIST'SDESCENTINTOHELL

WhatChrist'sdescentintohellsignifies

Whatthefruitsofhisdescentintohellare

THERESURRECTIONOFCHRIST

WhetherChristrosefromthedead

HowChristrosefromthedead

Whyherose

ThefruitsorbenefitsofChrist'sresurrection

THEASCENSIONOFCHRIST

WhitherChristascended

HowChristascended

CertainobjectionsoftheUbiquitariansrefuted

ForwhatpurposeChristascended

InwhatChrist'sascensiondiffersfromours

WhatthefruitsofChrist'sascensionare

CHRIST'SSITTINGATTHERIGHTHANDOFTHEFATHER

WhattherighthandofGodsignifies

WhatitistositattherighthandofGod

WhetherChristalwayssatattherighthandofGod

WhatthefruitsofChrist'ssittingattherighthandofGodare

CHRIST'SRETURNTOJUDGMENT

Whethertherebeafuturejudgment

Whatthefinaljudgmentis

WhotheJudgewillbe

Whenceandwhitherhewillcome

Howhewillcome

Whomhewilljudge

Whattheprocess,sentenceandexecutionofthefinaljudgmentwillbe

Theobjectsofthisjudgment

Whenthisjudgmentwilltakeplace

Thereasonswhyweshouldlookforit

ThereasonswhyGodhasnotrevealedthetimewhenitwilltakeplace

Whyitisdeferred

Whetheritmaybedesired

OFGODTHEHOLYGHOST

WhatthetermSpiritsignifies

WhoandwhattheHolyGhostis

WhattheofficeoftheHolyGhost

What,andhowmani-foldthegiftsoftheHolyGhostare

BywhomandwhytheHolyGhostwasgiven

Towhomandtowhatextentheisgiven

WhenandhowtheHolyGhostisgivenandreceived

HowtheHolyGhostmayberetained

WhetherandhowtheHolyGhostmaybelost

WhytheHolyGhostisnecessary

HowwemayknowthattheHolyGhostisinus

THECHURCH

Whatthechurchis

Howmani-folditis

Whatthemarksofthetruechurchare

Whythechurchiscalledone,holyandCatholic

Inwhatthechurchdiffersfromthestate

Thecauseofthedifferencebetweenthechurchandtherestofmankind

Whetherthereisanysalvationoutofthechurch

THEETERNALPREDESTINATIONOFGOD

Whethertherebeanypredestination

Whatitis

Whatthecausesofitare

Whattheeffectsofitare

Whetheritbeunchangeable

Towhatextentitmaybeknown

Whether theelectarealwaysmembersof thechurchand the reprobatenever

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

remaininit

Whattheuseofthisdoctrineis

THECOMMUNIONOFSAINTS

Whatthecommunionofsaintsis

THEFORGIVENESSOFSINS

Whattheforgivenessofsinsis

Bywhomforgivenessofsinsisgranted

Onaccountofwhatisforgivenessgranted

Whetherforgivenessofsinsagreeswithdivinejustice

Whetheritbegratuitous

Towhomitisgranted

Howandwhenitisgranted

THERESURRECTIONOFTHEBODY

Whetherthesoulbeimmortal

Wherethesouliswhenseparatedfromthebody

Whattheresurrectionis,andwhattheerrorsinreferencetoit

Fromwhatthetruthofafutureresurrectionisinferred

Thekindofbodieswhichwillriseintheresurrection

Howtheresurrectionwillbeeffected

Whenitwilltakeplace

Bywhosepowerthedeadwillberaised

Whyandtowhatstatethedeadwillberaised

THELIFEEVERLASTING

Whateverlastinglifeis

Bywhomitisgiven

Towhomitisgiven

Whyitisgiven

Howitisgiven

Whenitisgiven

Whetherandwhencewemaybeassuredofit

THEDOCTRINEOFJUSTIFICATION

Whatrighteousnesingeneralis

Howmani-folditis

Inwhatrighteousnessdiffersfromjustification

WhatourrighteousnessbeforeGodis

HowthesatisfactionofChristismadeours

Whyitismadeours

Whywearejustifiedbyfaithonly

Whyourgoodworkscannotjustifyus

Howarewardispromisedtoourworks

Whetherthisdoctrinemakesmencareless

Otherobjectionstothisdoctrinerefuted

THESACRAMENTSINGENERAL

Whatsacramentsare

Whatthedesignsofthesacraments

Inwhatsacramentsdifferfromsacrifices

InwhatthesacramentsoftheOldandNewTestamentsagreeanddiffer

Whatthesignsare;andwhatthethingssignifiedinthesacraments,andinwhattheydiffer

Whatthesacramentalunionis

Whatsacramentalphrasesare

Whatthelawfuluseofthesacramentsconsistsin

Whattheungodlyreceiveinthesacraments

Whatthesacramentsandwordhaveincommon,andinwhattheydiffer

Howmanysacramentsthereare

Thesesconcerningthesacramentsingeneral

HOLYBAPTISM

WhatBaptismis

WhattheendsofBaptismare

TheinstitutionofBaptism,andwhatthewordsoftheinstitutionsignify

WhatthelawfuluseofBaptismconsistsin

SacramentalphrasesinreferencetoBaptism

ThequestionofinfantBaptismconsidered

TheobjectionsoftheAnabaptistsrefuted

ThesesconcerningBaptism

OFCIRCUMCISION

Whatcircumcisionis

Whycircumcisionwasinstituted

Whyitwasabolished

Whatthereisintheplaceofcircumcision

Inwhatcircumcisionandbaptismagreeanddiffer

WhyChristwascircumcised

THELORD'SSUPPER

WhattheLord'sSupperis

Whatthedesignofitis

InwhattheLord'sSupperdiffersfromBaptism

The institution of the Supper and the true sense of the words of theinstitution

ThecontroversyrespectingthewordsoftheinstitutionoftheholySupper

Fourclassesofarguments in favorof theorthodox interpretationof thewordsofChrist

ThetestimonyoftheFathers

Oftransubstantiation

Ofconsubstantiation

TheschismoftheConsubstantialists

Objectionsinfavorofconsubstantiationrefuted

ThedifferencebetweentheLord'sSupperandthePopishMass

ForwhomtheLord'sSupperwasinstituted

WhatthewickedreceiveintheuseoftheSupper

WhatthelawfuluseoftheSupperconsistsin

WhomthechurchshouldadmittotheSupper

CertainargumentsoftheConsubstantialistsnoticed

ThegeneralpointsinwhichthechurchesprofessingthegospelagreeanddifferinthecontroversyrespectingtheLord'sSupper

THEPASSOVER

WhatthePassoverwas

WhatthedesignofthePassoverwas

ThepointsofresemblancebetweenChristandthePaschalLamb

WhetherthePassoverbeabolished

THEKEYSOFTHEKINGDOMOFHEAVEN

Whatthepowerofthekeysgiventothechurchis

Whetherecclesiasticaldisciplinebenecessary

Howitistobeexercised

Whatthedesignofitis,andwhatabusesaretobeavoided

Inwhatthepowerofthekeysofthekingdomofheavendiffersfromcivilpower

Adisputationrespectingexcommunication

OFTHANKFULNESS

Whatthankfulnessis

Whyitisnecessary

MAN'SCONVERSIONTOGOD

Whetherconversionbenecessary

WhatconversiontoGodis

Whatthepartsofman'sconversionare

Whatthecausesofit

Whatthefruitsofit

Whetheritbeperfectinthislife

Inwhattherepentanceofthegodlydiffersfromthatoftheungodly

CONCERNINGGOODWORKS

Whatgoodworksare

Atableofgoodworks

Howtheymaybeperformed

Whethertheworksoftheregenerateareperfectlygood

HowtheypleaseGod

Whytheyshouldbedone

WhethertheymeritanythinginthesightofGod

THELAWOFGOD

WhatthelawofGodis

Whatthepartsofthelawandtheirdifferences

Towhatextentthelawhasbeenabrogated

Inwhatthelawdiffersfromthegospel

Thedivisionofthelaw

AtableofthedivisionoftheDecalogue

GeneralrulesfortheunderstandingoftheDecalogue

ThesesconcerningtheDecalogue

THEFIRSTCOMMANDMENT

TheprefacetotheDecalogueconsidered

Thedesignofthiscommandment

Thevirtuesofthefirstcommandment

THESECONDCOMMANDMENT


Whatitprohibitsandsanctions

Ofhumanpreceptsandtheauthorityoftradition

Whetherallstatuesandimagesarehereforbidden

Whetherallworshippingofimagesisforbidden

Whyimagesarenottobetoleratedinourchurches

Howandbywhomtheyaretoberemoved

Objectionsagainsttheremovalofimagesrefuted

Theexhortationaddedtothiscommandmentconsidered

THETHIRDCOMMANDMENT

WhatthenameofGodsignifies

Whatthiscommandmentforbids,andenjoins,withthedesignthereof

Thevirtuesofthiscommandment,withthevicesopposedthereto

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

THEDOCTRINEOFTHEOATH

Whatanoathis

Bywhomwearetoswear

WhetheritislawfulforChristianstotakeanoath

Whatoathsarelawfulandwhatunlawful

Whetheralloathsshouldbekept

THEFOURTHCOMMANDMENT


Anexplanationofthewordsofthecommandment

Whatandhowmani-foldthesabbathis

Howfarthesabbathpertainstous

Thedesignofthesabbath

Howitissanctifiedandhowprofaned

Thevirtuesofthiscommandment,withthevicesopposedthereto

THEECCLESIASTICALMINISTRY

Whattheministryofthechurchis

Whyitwasinstituted

Whatthegradesofministersare

Whatthedutiesofministers

Towhomtheministryshouldbecommitted

CONCERNINGCEREMONIES

Whatceremoniesare

Inwhattheydifferfrommoralworks

Howmanykindsofceremoniesthereare

Whetherthechurchmayinstituteceremonies

THEFIFTHCOMMANDMENT

Whyobediencetothesecondtableisnecessary


Thecommandmentitself

Thepromiseannexedthereto

Thevirtuespeculiartosuperiors

Thevirtuespeculiartoinferiors

Thevirtuescommontoboth

THESIXTHCOMMANDMENT


Thevirtueswhichdonotinjurethesafetyofmen

Thevirtueswhichcontributetothesafetyofmen

Atableofthesixthcommandment

THESEVENTHCOMMANDMENT


Thevirtuesofthiscommandment

Threeclassesoflusts

OFMARRIAGE

Whatmarriageis

Whyitwasinstituted

Whatmarriagesarelawful

Whetheritbeathingindifferent

Whatthedutiesofmarriedpersonsare

Whatthingsarecontrarytomarriage

THEEIGHTHCOMMANDMENT


Thevirtuesoftheeighthcommandment

Tenkindsofcontracts

Objectionsagainstthedivisionofproperty

THENINTHCOMMANDMENT


Thevirtuesofthiscommandmentwiththevicesopposedthereto

THETENTHCOMMANDMENT

Thecommandmentrespectingconcupiscenceoneandnottwo


TheprincipalargumentsofthePelagians

THEPOSSIBILITYOFOBEDIENCETOTHELAW

Howthelawwaspossiblebeforethefall,andhowsincethefall

Objectionsagainsttheimperfectionoftheworksoftheregenerate

THEUSEOFTHELAW

Theuseoftheceremoniallaw

Theuseofthejudiciallaw

Theuseofthemorallawinnatureaspureandholy

Innaturefallenanddepraved

InnaturerestoredbyChrist

Innatureperfectlyglorified

PrincipalargumentsoftheAntinomiansagainsttheuseofthelaw

OFPRAYER

Whatprayeris

Whyitisnecessary

Whattheconditionsofacceptableprayerare

TheLord'sPrayer

TheprefacetotheLord'sPrayer

THEFIRSTPETITION

WhatthenameofGodsignifies

WhatitistohallowthenameofGod

THESECONDPETITION

WhatthekingdomofGodis

Howmani-folditis

WhotheHeadandKingis

Whothesubjectsare

Whatthelawsare

Whatbenefitspertaintothesubjectsofthiskingdom

Whotheenemiesofthiskingdomare

Whereitisadministered

Howlongitwillcontinue

Howitcomestous

Whyweshouldprayforthecomingofthiskingdom

THETHIRDPETITION

WhattheWillofGodis

Whatwedesireinthispetition,andinwhatitdiffersfromthesecond

Whyitisnecessary

Whyitisadded,Asinheaven

THEFOURTHPETITION

Whytemporalblessingsshouldbeprayedfor

Howtheyshouldbeprayedfor

WhyChristcomphehendstemporalblessingsunderthetermbread

WhyChristcallsitourbread

WhyChristcallsitdailybread

WhyChristadds,Thisday

Whetheritbelawfultoprayforriches

Whetheritbelawfultolayanythingbyforthetimetocome

THEFIFTHPETITION

WhatChristmeansbydebts

Whatitistoforgivedebts

Whyweshoulddesiretheforgivenessofsins

Howoursinsareremitteduntous

THESIXTHPETITION

Whattemptationis

Whatitistoleadintotemptation

Whatisimpliedindeliveringusfromevil

Whythispetitionisnecessary

Whatisthebenefitofthispetition

Theorderandconnectionofthesepetitions

Theconclusionofthisprayer

Themeaningoftheword,Amen

THETRANSLATOR'SPREFACE

IN presenting the English Reader with a translation of the TheologicalLecturesofDr.Ursinus,upontheHeidelbergCatechism, it ispresumednoapologyisnecessary,atleastasfarastheGermanReformedChurchisconcerned. Considering the character of Ursinus, his acknowledgedability,andrelationstothewholeReformedinterestitisamatterofgreatsurprise, thatsomeonehasnot longsincebeen foundtoundertake thearduousanddifficulttaskwhichwehaveveryimperfectlyaccomplished.Many other works greatly inferior to this, have been favored withtranslations,whilstnopainshavebeensparedtogivethemanextensivecirculation,andyetnoattempthasbeenmadeoflateyearstoplacetheselecturesinthehandsoftheEnglishreader.Andwhatisstrangerstill, isthe fact that the name of Ursinus himself, than whom no one ismoreworthy of grateful and honorable recollection, is in a great measureunknown.Wehave,therefore,beenledtoundertakethedifficulttaskoftranslatingtheselectures,beingfullyconvincedthatweshallinsodoingcontributeno little tothedisseminationofsoundtheologicalviews,andatthesametimebringtofavorablenoticeonewhosememorydeservestobeheldingratefulrecollection.ThewritingsofUrsinusarewelldeservingofaplaceineveryminister's library,bythesideoftheworksofLuther,Melancthon,Zuingle,Calvin,andothersofblessedmemory,andwillnotsufferintheleastbyacomparisonwiththem.

TheoldEnglishtranslationbyParry,madeovertwohundredyearsago,is not only antiquated andunsuited to the taste of themodernEnglishreader, but is also out of print, and not to be had except by the rarestchance.Fewcopiesaretobefoundatthepresentday.Thecopynowinour possession, which we constantly consulted in making the presenttranslation,wasprintedintheyear1645,andseemstohavebeengottenupwithmuch care and expense.Wehad seennotices of thework, and

had for several years made constant efforts to secure it, but withoutsuccess,untilabouttwoyearsagoanesteemedfriendplacedinourhandsanumberofforeigncataloguesinwhichwesawthreecopiesoftheworksofUrsinus,oneLatinandtwoEnglish,advertised.Weimmediatelygaveorders tohave them imported, and in thisway came intopossessionofthe copieswenowhave.TheLatin copy fromwhichwehavemade thepresent translation, was published in Geneva in the year 1616, and iswithoutdoubtacopyofthebestandmostcompleteeditionmadebyDr.DavidPareus, the intimate friendanddiscipleofUrsinus. It is in everyrespect greatly superior to another Latin copy, the use of which wesecured from the Rev. Dr. Hendron of the Presbyterian church, afterhavingmadeveryconsiderableprogressintheworkoftranslation.Thislastcopywaspublishedintheyear1585,andisprobablyacopyofoneoftheearliesteditionsof theworksofUrsinus,ofwhichnotice is taken intheexcellent"Introduction"fromthepenofDr.Nevin,whichwillbereadwithmuchinterest,andthrowmuchlightuponthelifeandcharacteroftheauthoroftheseLectures.

Great pains have been taken with the translation so as to render it ascompleteaspossible.Inevery instancewehavebeencareful togivetheexact senseof theauthor, so that the translation isas literalas it couldwellbe,withoutbeingslavishlyboundtothetext, thestyleofwhichwefound inanumberof instances tobeof suchapeculiar characteras torequire some libertyon thepartof theTranslator.Yetwithall the carethat has been taken, a number of errors will no doubt make theirappearance, in reference towhichwe ask the indulgence of the reader.Theworkhasbeengottenoutundermanydisadvantages,thetranslationhavingbeenmade,whilstattendingtoourregularpastoraldutiesinthecongregationwhichwehavebeencalledtoserveinthiscity.

TheoldEnglishtranslationcontainsconsiderablematterwhichisnottobefoundineitheroftheLatincopiesnowinourpossession.Wehaveinseveral instances taken the liberty of inserting short extracts, changingthestyle,andconstructionofmanyof thesentencessoas toadapt it tothetasteofthemodernreader.Wheneverthisisdoneitismarkedbytheword"addenda."

Itisnotdeemednecessarytosayanythinginreferencetothemeritsof

these lectures. All who have any acquaintance with the character ofUrsinus,andoftheimportantpositionwhichheoccupiedinthechurchinthesixteenthcentury—thetimeofthegloriousReformation—canhavebut one opinion respecting their merits.Wemay add, however, that anumber of important testimonies might readily be furnished; but weprefer rather to let theBook speak for itself, having the assurance thatnonecanperuseitspageswithpropercare,withoutbeinginstructedandprofited.

TheselecturespresentacompleteexpositionofalltheleadingdoctrinesoftheChristianreligioninamostconciseandsimpleform,adaptednotonly to thosewhoareaccustomed to readand think,but also to a verygreat extent to the common reader. Nor is this done in an outward,mechanical manner, but it introduces us at once into the inmostsanctuary of religion,which all aremade to feel is not amere form ornotion,ordoctrine,butlifeandpower,springingfromChrist,"theWay,theTruthandtheLife."

To the German Reformed Church these lectures should possess muchinterest.Noworkcouldwellbepublishedatthistime,whichshouldbeingreaterdemand. Itmay indeed,be said tomeetawantwhichhasbeenextensively felt in our church,not onlyby theministry, but alsoby thelaity.Manypersonshaveoftenaskedforsomeworkwhichwouldgiveacomplete and faithful exposition of the doctrines contained in ourexcellentsummaryoffaith—theHeidelbergCatechism.Suchaworkhasbeen greatly needed for years past, and cannot fail to accomplish anumberof important anddesirable ends.AndasUrsinuswas the chiefcompiler of this symbol, he must always be regarded as the mostauthoritative expounder of the doctrines which it contains. Greatexertionsshould, therefore,bemade tohavehisCommentaryplaced ineveryfamilybelongingtoourReformedZion.

But whilst these Lectures possess a peculiar interest to the GermanReformedChurch,itshouldnotforamomentbesupposedthattheyhavemerelyadenominationalinterest,whichmaybesaidtobetrueofmanyworks.Theyareliketheexcellentsymbolofwhichtheyprofesstogiveacomplete and faithful exposition, truly catholic and general. Nor couldthe bookwell be otherwise if true to itself. A faithful exposition of the

Apostles'creed,theDecalogueandLord'sPrayer,whichentersolargelyintotheHeidelbergCatechism,cannotfailtobeofgeneralinteresttoallthose who love and pray for the prosperity and coming of Christ'skingdom.Maywenot therefore, fondlyanticipatearapidandextensivecirculationofthebookinthedifferentbranchesoftheChristianChurch.

We do not of course intend to be understood as giving an unqualifiedapproval of every view and sentiment contained in these lectures. It issufficient to say that they are, as a whole, truly orthodox, and welladapted to promote the cause of truth and godliness. They arecharacterized throughout by earnestness and independence of thought.Thewritereverywherespeaksasonewhofeelstheforceandimportanceoftheviewswhichhepresents.Itshouldalsobeborneinmindthatthevalueofabookdoesnotconsist initsagreementandharmonywiththeviewsandopinionsgenerallyreceivedandentertained,whichmaybesaidtobetrueofmanyworkswhichafteralldonotpossessanygreatvalue,containingnothingmorethanarepetitionofwhathasbeenoftensaidina more impressive manner. Such, however, is not the chiefrecommendation of the book which we here present to the Christianpublic: for whilst it may be said to be in harmony with the doctrineswhichhavebeenheldbythechurchfromtheverybeginning,itisatthesame timeearnest,deep,and independent,andwell calculatedat everypointtoawakenthoughtandenquiry.

Conscious of having labored hard and diligently to give a good andfaithfultranslationoftheselectures,wenowcommitthemtothepublic,not without much diffidence, with all the imperfections attending thepresenttranslation,withthehopeandprayerthattheymayaccomplishtheobjectswehavehad inview,and that thereputationof the lecturesthemselvesmaybemadetosuffernoinjuryfromtheforminwhichtheynowappear.

GEO.W.WILLIARD.

COLUMBUS,OHIO,SEPT.1851.

INTRODUCTION

ZACHARIASURSINUS

Amongthereformersofthesecondgeneration,theraceofdistinguishedmen,who,thoughthemselvesthechildrenofthereformation,wereyetina certain sense joined with the proper original Apostles of that greatwork,incarryingitouttoitsfinalsettlementandconclusion,noonecanbenamedwhoismoreworthyofhonorablerecollection,thanthelearnedand amiable author of the far-famed Heidelberg Catechism. In somerespects, indeed, the authorship of this symbol must be referred, weknow,todifferenthands.Butinitsmainplan,andreigningspirit,itisthegenial product, plainly, of a single mind, and to the end of time,accordingly, itwillbeknownandreveredasamonument,sacredtothememoryofZachariasUrsinus.

InoneviewwemaysayoftheCatechism,thatitformsthebesthistory,and clearest picture of the man himself; for the materials of hisbiography, outwardly considered, are comparatively scanty, and of novery striking interest. He had neither taste nor talent for the field ofoutwardadventureandexploit.Hiswholenatureshrankratherfromthearena of public life. In its noise and tumult, he took, comparativelyspeaking,butlittlepart.Theworldinwhichhemovedandactedmainly,was that of the spirit; and here, his proper home, was the sphere ofreligion.Tounderstandhishistoryandcharacter,weneednotsomuchtobe familiar with the events of his life outwardly taken, as to know theprinciples and factswhich go tomake up its constitution in an inwardview;andofthis,wecanhavenomoretrueorhonorablerepresentation,perhaps, than the likeness that is still preserved of him in his ownCatechism.Here,mostemphaticallymayitbesaid,that"hebeingdead,yetspeaketh."

UrsinuswasanativeofBresslau, thecapitolofSilesia.Hewasbornonthe 18th of July, in the year 1534, of respectable parents, whosecircumstances, however, in a worldly view, appear to have been of the

most common andmoderate order. The proper family namewas Beer,(Bear)which,accordingtothefashionofthelearnedworldinthatperiod,was exchanged subsequently, in his case, for the more sonorouscorrespondingLatintitle,Ursinus.Hediscoveredataveryearlyperiod,amorethanusualtalentanddispositionforacquiringknowledge,andwassentinhissixteenthyearaccordingly,toWittemberg,fortheprosecutionofhis studies in the celebratedUniversityof thatplace, thenunder theauspicesmainly,of theamiableandexcellentMelancthon.Herehewassupported,inpartitseems,foratimeatleast,byforeignassistance,andparticularlybyanallowancefromtheSenateofhisnativecity;whilehewas enabled soon to help himself also, in part, by a certain amount ofserviceinteaching.

HeremainedinconnectionwiththisUniversity,altogether,sevenyears,thoughnotwithoutsomeinterruption.ThebreakingoutoftheplagueinWittemberg,wastheoccasionofhisspendingawinter,incompanywithMelancthon, at Torgaw; and for some other reason, the threateningaspect, perhaps, of thepoliticalheavens,he left the institutionagain in1552,andreturnedwithhonorabletestimonialstotheplaceofhisbirth.The year after, however, we find him back once more in his belovedWittemberg,wherehis studieswerecontinuednowwithgreatdiligenceandsuccess,ontotheyear1557.

Duringthisperiod,hisproficiencyintheartsandsciences,wassuchastowinforhimgeneralapprobationandfavor.Heisrepresentedasexcellingparticularly in classical literature, philosophy and theology. He wasconsidered besides, quite a master of poetry; and composed himselfvariousproductionsinLatinandGreekverse,whichweremuchadmired.Along with all this intellectual culture too, went hand in hand acorresponding culture of the inner spiritual man, which formed thecrowning grace of his education, and added new value to every giftbesides. Naturally gentle, modest, amiable and sincere, these qualitieswere refinedand improvedstill farther,by thepowerof religion,whichwaswithhimamatterof livingsenseand inwardheart-felt experience,the deepest and most comprehensive habit of the soul. It speaks withspecial significance tohispraise, thatMelancthon, theornamentof theUniversity, conceived a very high regard for his abilities and moral

qualities, and continued on terms of intimate personal friendship withhim to the end of his own life. The high opinion in which he held hispupil, is shown strikingly by the encyclical letter of recommendationwhichheplacedinhishands,whenheproposed,atthecloseofhiscourseinWittemberg, to go abroad for a time, on a tour of observation andacquaintanceinotherpartsofthelearnedworldasitthenstood.

Thissortoftravel,whichservedtobringtheyoungapprenticeoflettersinto personal contact with foreign scholars, was considered in that agenecessary insomesense toa finished theological training;and it showstheimportanceattachedtoit,aswellasthehonorablerelationinwhichhestoodtohisnativeplace,thattheSenateofBresslausawproper,inthecase of Ursinus, to provide for the expenses of his journey out of thepublic funds. Itwason thegroundof thismunicipalgenerositymainly,thathe felthimselfboundsubsequently, todevotehis firstprofessionallaborstotheserviceofthiscity.

Melancthondeseribeshim,inhiscircular,asayoungmanofrespectableextraction,endowedofGodwithagift forpoetry,ofuprightandgentlemanners,deservingtheloveandpraiseofallgoodmen."HehaslivedinourAcademy,"hegoesontosay,"aboutsevenyears,andhasendearedhimself to everybodyof right feeling amongus, byhis sounderudition,and his earnest piety towards God." Then follows a notice of hispilgrimage, undertaken to make himself acquainted with the wise andgoodinotherlands;whoareaffectionatelyasked,accordingly,toreceivehiminaspiritanswerabletohislearningandmodesty.

Provided with this high recommendation, he accompaniedMelancthonfirst to thememorable conference,held in 1557, atWorms, fromwhichplaceheproceededafterwardstoHeidelberg,Strasburg,Basel,Lausanneand Geneva. This brought him into acquaintance with the leadersgenerallyof theReformedChurch;who seem tohavebeengained, inashorttime,toasfavorableajudgmentofhischaracter,asthatjustquotedfrom Melancthon himself. From Switzerland he passed, by Lyons andOrleans,tothecityofParis,wherehespentsometimeperfectinghimselfin French and Hebrew. After this, we find him again in Switzerland,making himself at home, especially in Zurich, where he enjoyed theintimate confidence and friendship of Bullinger, PeterMartyr, Gessner

andotherdistinguishedmen,thenbelongingtothatplace.

On his return toWittemberg, he received a call (Sept., 1558) from theauthorities of Bresslau, to take charge of its principal school, theElizabethanGymnasium.

Here his services gave great satisfaction. But it was not long before adifficulty rose, which brought the first settlement to an abrupttermination.Thiswasnothinglessthanachargeagainsthimofunsoundfaithinregardtothesacraments.ItwasatimewhenLutheranGermanywaspassingintoageneralhurricaneofexcitement,undertheprogressofthesecondgreat sacramentalwar,whichresulted in its rupture, finally,into two confessions.Ursinuswas found tohold theCalvinistic viewofChrist's presence in the Lord's supper, as distinguished from the highLutherandoctrineofsuchmenasWestphalandTilemannHesshuss.Analarmwasraisedaccordingly,bytheclergyoftheplace,onthesubjectofhisorthodoxy.As in the caseof the celebratedministerHardenberg,ofBremen, so here one great ground of suspicion, was Melancthon'sfriendshipandfavor.Itseemedtobetakenforgranted,bythezealotsforhigh Lutheranism, that no one could be in close intimacy withMelancthon, who was not at bottom a Crypto-Calvinist. Ursinuspublishedasmalltractinhisownjustification,settingforthinclearandcompact summary, his views of the sacramental presence. Thiswashisfirst theological production. It exhibitedwhatmightbe regarded as theMelancthoniandoctrine of the eucharist, andwas in fact approved andcommendedbyMelancthonhimselfintermsofthehighestpraise.Itdidnot serve, however, to silence the spirit of persecution inBresslau.Theauthor was still held up to reproach as a sacramentarian. In thesecircumstances, hemade up hismind in a short time to withdraw. Themagistracy would gladly have retained him, in spite of the industriousclamorofhisenemies.Buthehadastrongconstitutionalaversiontoallstrife and commotion; and he retired accordingly, with an honorabledismission,avoluntarymartyrtotheholycauseofpeace,toseekamorequietsphereofactioninsomedifferentquarter.

Whenaskedbyafriendatthistime,whitherhewouldnowgo,hisreplywasinkeepingwiththeunionofgentlenessandfirmness,thatenteredsolargelyintohischaracter."Iamwellcontenttoquitmycountry,"hesaid,

"when itwill not tolerate the confessionof truthwhich I cannotwith agood conscience renounce. Were my excellent preceptor, Philip, stillalive, I would betake myself to no one else than him. As he is dead,however,mymind ismade up to turn to the Zurichers, who are in nogreat credit here, indeed, but whose fame stands so high with otherchurches, that it cannot be obscured by our preachers. They are pious,learned,greatmen,inwhosesocietyIamdisposed,henceforth,tospendmylifeAsregardstherest,Godwillprovide."

HereachedZurichonthe3dofOctober,1560,anddevotedthefollowingwinterhere,totheactiveprosecutionofhisstudies;undertheguidance,moreparticularly,asitwouldseem,ofthedistinguishedtheologian,PeterMartyr. His relations to this learned and excellent man were in somerespectsof the samekind,with those inwhichhehad stoodpreviouslywithMelancthon. Among all the Swiss reformers, there was no one towhomheattachedhimselfsoclosely,orwhoexertedoverhimthesameinfluence,asthismaybetracedstillinhissubsequentwritings.Sofarasthe Reformed complexion is found to prevail directly in Ursinus, thepupil ofMelancthon, themodification is to be referredmainly toPeterMartyr.

In themeantimeGodwaspreparingaproper theatre forhis activity intheChurchof thePalatinate, forwhich,also,hiswholeprevioushistoryandtrainingmightseemtohavebeendesignedandordered,inthewayofspecialProvidence.

Thisinterestingcountry,hadhardlybecomewellsettledonthesideoftheReformation, before itwas thrown into violent commotion, in commonwith other parts of Germany, by the breaking out of the secondsacramental war, to which we have already referred, as leading to theruptureof the twoconfessions.Outof this rupture,and in themidstofthese storms of fierce theological debate, grew the German ReformedChurch,overagainst thecauseofhighLutheranism,as this came to itsnaturalcompletionfinallyintheFormofConcord.

Thegreatpointatissueinthecontroversy,asitnowstood,wasthemodesimplyofChrist'smystical presence in theholy eucharist.The fact of areal communicationwith his truemediatorial life, the substance of his

bodyandblood,wasacknowledged ingeneral termsonbothsides.TherigidLutheranparty,however,werenotsatisfiedwiththis.Theyinsistedon a nearer definition of the manner in which the mystery must beregarded as having place; and contended in particular for the formula,"In, with and under," as indispensable to a complete expression of theSaviour's sacramental presence. He must be so comprehended in theelements,astobereceivedalongwiththembythemouth,onthepartofallcommunicants,whetherbelieversorunbelievers.Itwasforrefusingtoadmittheseextremerequisitionsonly,thattheotherpartywasbrandedwith the epithet "sacramentarian," and held up tomalediction in everydirectionas thepestofsociety.Theheresyofwhich itwas judgedtobeguilty, stood simply in this, that the presence of Christwas held to be,after the theory ofCalvin, not "in,with andunder" the bread, but onlywithit;notforthemouth,butonlyforfaith;notintheflesh,butonlybythe Spirit, as the medium of a higher mode of existence; not forunbelievers, therefore,butonlyforbelievers.Thiswasthenatureof thequestion, thatnowkindled allGermany into conflagration. It respectedaltogether the mode or manner of Christ's substantial presence in theLord'ssupper,nottheawfulfactofthemysteryitselfasalwaysownedbytheChristianChurch.

The controversy soon reached the Palatinate. The city of Heidelbergespecially,anditsUniversity,werethrownbyitintocompleteconfusion.It was in the midst of this tempestuous agitation, that the wise andexcellentPrinceFrederick theThird, surnamed thePious, succeeded totheelectorate.Underhisauspices,as isgenerallyknown, theReformedorCalvinistictendencybecameestablishedinthePalatinate.Inthefirstplace,thepublicquietwasrestoredbythedismissionofthetwofactiousspirits,HesshussandKlebiz,who,asleadersondifferentsides,madethepulpit ring with intemperate strife, andwere not to be silenced in anymoregentleway.Itwasthenfeltnecessary,inthenextplace,tohavethesubjectof thiscontroversybroughttosomesuchsettlement, ifpossible,asmightpreservethepeaceofthecountryintimetocome.TheElectorconceived the design, accordingly, of establishing a rule of faith for hisdominions, which might serve as a commonmeasure to compose andregulate the existingdistraction.TheAugsburgConfession,plainly,wasnotenoughforthisobject;forthepointtobesettledwasmainly,inwhat

sense that Confession was to be taken on the question here in debate.Melancthon was consulted in the case, and one of the last acts heperformed, is found in the celebrated Response, by which he gave hissanction to the general course proposed by the Elector Frederick;although,ofcourse,hecouldnotbesupposedtohaveinviewtheendtowhichthemovementcamefinally,asaformaltransitiontotheReformedChurch. Such, however, was in a little time the result. There was noviolent revolution in this change. The reigning spirit of the University,and of the land, was already more Reformed than Lutheran. Somealterationsweremadeintheformsofworship.Inallnewappointments,preferencewasgiventoCalvinisticdivines,andseveralwerecalledfromabroadtooccupyplacesoftrustandpower.Finally,thewholeworkmaybe said to have become complete by the formation of the HeidelbergCatechism.

Among the new appointments of which we have just spoken, no namedeserve to be regarded asmore important or conspicuous, than that ofZachariasUrsinus.Thedirectoccasionofhiscall,appears tohavebeenan invitationof thesamekindaddressed in the firstplace tohis friend,Peter Martyr, which this last saw proper to decline on account of hisadvanced age, while he used his influence afterwards, to secure thesituation for Ursinus. In this way he was brought toHeidelberg, A. D.1561,where he becamehonorably settled as principal of the institutionknownasthe"CollegiumSapientiæ,"inthetwenty-eighthyearofhisage.

Theyearfollowing,hewaspromotedtothedegreeofDoctorofDivinity,which imposedonhimthedutyofdelivering theological lectures in theUniversity.

Itsoonbecameplain,thathewasformedtobetherulingspiritofthenewmovement, which had commenced in the Church of the Palatinate.Hegainedcompletely the confidenceof theElector;his learningandpiety,and excellent judgment, secured for him the general respect of hiscolleagues;andfromallsides,theeyesofmenwereturnedtohimmoreandmore,asthebestrepresentativeandexpounderofthecauseinwhoseservicehestood,andtowhosedefencehehadcheerfullyconsecratedhislife. In thisway,withall thenaturalquietnessofhis character,we findhim gradually placed in the very heart and centre of the great

ecclesiasticalstruggle,inwhichhewascalledtotakepart.HissettlementatHeidelberg,continuedtillthedeathofhispatron,Frederick,in1576,aperiodoffifteenyears.Duringthistime,hislaborswerekeptupwiththemost untiring constancy and diligence; the occasion and demand forthem, being still in proportion to their generally acknowledgedfaithfulness andworth.His regular official services were extensive andheavy; themore especially so, ashe couldnever consent tobe loose orsuperficialinhispreparations,butfelthimselfboundalwaystobestowonhislecturesthemostthoroughandconscientiouscare.Butinadditiontoall this, he was called upon continually, to conduct a large amount ofotherbusiness,growingoutofthepublichistoryofthetimes,andoftenofthemostarduousandresponsiblekind.Oneveryemergency,inwhichitbecamenecessarytovindicateorsupporttheReformedfaith,asitstoodin the Palatinate, whether this was to be done in the name of thetheological faculty of Heidelberg, or by the authority of the Elector,Ursinuswas still looked to as the leading counsellor and spokesmanofthe transaction.With thehighposition,moreover,which theChurchofthePalatinateverysoonwon,amongtheChurchesgenerallyofthesameconfession, associated as its distinctive genius and spiritwere from thebeginningwithhisname,therepresentativecharacternownoticedtookfromyeartoyearastillwiderrange,extendingintime,wemightalmostsay, like that ofCalvinhimself, to the entireReformed communion.Astheearlierchiefsof this faithwereremovedbydeath, therewasnoonewho, by his personal connections, his extensive knowledge, his clearinsightintotheinteriornatureofthepointsindebate,andtheadmirablequalities of his spirit, could be said to be better fitted to represent thecommunioninanysuchgeneralway;andtherewasnooneprobably,towhomintruththeconfidenceofallwassomuchdisposedtoturn,asthemainpropandpillar,theologically,ofthewholeReformedcause.

Among thepublic ecclesiastical services towhichwehave just referred,the first place belongs, of course, to the formation of the HeidelbergCatechism,which is tobe regardedas in somesense, the foundationofhissubsequentlabors.

To this task he was appointed in 1562, by the Elector Frederick, inassociation with the distinguished theological professor and court-

preacher,CasparOlevianus.Eachofthemdrewupseparately,inthefirstplace, his own scheme or sketch ofwhatwas supposed to be required,OlevianusinapopulartractontheCovenantofGrace,andUrsinusinatwo-foldCatechism, the larger for older persons, and a smaller one forchildren.Outof thesepreliminaryworkswas formed, in the firstplace,theCatechismasitnowstands.Ithasbeengenerallyassumedfromthefirst, that the principal agency in its production, is to be ascribed toUrsinus; and to be fully convinced of the correctness of this view, it isonly necessary to compare the work itself with his larger and smallerCatechisms,previouslycomposed,aswellaswithhiswritingsuponitinthewayofcommentaryanddefenceafterwards.Whateverusemayhavebeenmadeofforeignsuggestionorhelp, it issufficientlyplainfromtheinterior structure of the formulary itself, that it is no mechanicalcompilation,but the livingproductofasinglemind; there isan inwardunity, harmony, freshness and vitality, pervading it throughout, whichshowittobe,inthisrespect,agenuineworkofart,theinspiration,inacertainsense,ofonerepresentingthelifeofmany.Anditisnolessplain,wemay say, that theonemind inwhich it has thusbeenmouldedandcast, is that emphatically of Ursinus and of no one besides. TheCatechismbreatheshisspirit,reflectshisimage,andspeakestousintheverytonesofhisvoice,fromthefirstpagetothelast.

Itiswellknown,whatwidelyextendedfavorthislittleworksoonfoundinallpartsoftheReformedChurch.Ineverydirection,itwaswelcomedasthebestpopularsummaryofreligiousdoctrine,thathadyetappearedonthesideofthisconfession.Distinguisheddivinesinotherlands,unitedinbearing testimony to its merits. It was considered the glory of thePalatinate,tohavepresentedittotheworld.Somewentsofar,astomakeit the fruit of a special and extraordinary influence of God's Spirit,approaching even to inspiration. It rose rapidly into the character of ageneralsymbol,answerableinsuchviewtowhatLuther'sCatechismhadalreadybecomeasapopularstandard for theotherconfession.Farandwide,itbecamethebasisonwhichsystemsofreligiousinstructionwereformed,bythemostexcellentandlearneddivines.Inthecourseoftime,commentaries,paraphrases,andcoursesofsermons,werewrittenuponitalmostwithoutnumber.Fewworkshavepassedintoasmanydifferentversions. It was translated into Hebrew, ancient and modern Greek,

Latin, LowDutch, Spanish, French, English, Italian, Bohemian, Polish,Hungarian,ArabicandMalay.Inallthis,wehaveatonceanargumentofitsgreatworth.Itmusthavebeenadmirablyadapted,tomeetthewantsoftheChurchatlarge,aswellasadmirablytruetotheinmostsenseofitsgeneral life, to come in this way so easily and so soon to such widereputationandcredit.Originallyaprovincialinterestmerely,ityetgrewrapidly into the character of a general or universal symbol;while otherolderCatechismsandConfessionsofFaith,hadforce,atbest,onlyfortheparticularcountriesthatgavethembirth.Itwasownedwithapplause,inSwitzerland,France,England,ScotlandandHolland,aswellasbyallwhowere favorablydisposed towards theReformed faith, inGermany itself.Norwasthispraisetransient;anephemeralburstofapplause,succeededagainbygeneralindifferenceandneglect.Onthecontrary,theauthorityofthesymbolgrewwithitsage.ItbecamefortheReformedbody,aswehavejustseen,thecounterpartinfullofthesimilartextbookheldbytheLutheranbodyfromthehandofLutherhimself.Inthischaracter,wefinditquotedandappealedtoonallsides,bybothfriendsandfoes.Suchvastpopularity, we say, of itself, implies vastmerit.Wemay allow, indeed,that the terms in which some of the old divines have spoken of itsexcellence,arecarriedbeyondduemeasure.ButthisgeneraltestimonyofthewholeReformedChurch in its favor,musteverbeof force, toshowthat they had good reason to speak here with a certain amount ofenthusiasm.

Thefactof itswidespreadand longcontinuedpopularity, is important,also,inanotherview;itgoestoshowthattheformularywastheproduct,truly and fully, of the religious life of theReformedChurch, in the fullbloomofitshistoricaldevelopment,asthiswasreachedatthetimewhentheworkmadeitsappearance.Nocreedorconfessioncanbeofgenuineforce, that has not this inwardly organic connection with the life itrepresents.Thismust gobefore the symbol, creating it for its ownuse.The creed so produced,may come to its utterance, indeed, in the firstplace,throughthemediumofasinglemind;butthesinglemind,insuchcase,musteverbetheorganandbearerofthegenerallifeinwhosenameit speaks; otherwise it will not be heard nor felt. Here is the propercriterionofanytrueChurchconfession,whetheritbeinthecharacterofaliturgy,catechismorhymn-book.ItmustbethelifeoftheChurchitself,

embodied through some proper organ, in such form of speech, as is atonce recognized and responded to by the Church at large, as its ownword.Thisrelationbetweenwordandlife,ishappilyexhibitedinthecasenow under consideration. Though in one sense a private work, theformularybeforeus,wasbynomeans theproductof simply individualreflection, on the part either of one or of several. Ursinus, in thepreparationof it,was theorganofareligious life, farmoregeneralandcomprehensivethanhisown.ItistheutteranceoftheReformedfaith,asthisstoodatthetime,andfoundexpressionforitselfthroughhisperson.Theevidenceofthis,wehaveinthefree,fullresponsewithwhichitwasmet, on the part of the Church, not only in the Palatinate, but also inother lands. It was, as though the entire Reformed Church heard, andjoyfully recognized, her own voice in the Heidelberg Catechism. Noproductofmereprivate judgmentorprivatewill, couldhavecomethusintosuchuniversalfavor.

Thegreatmeritwhichmaybefairlyinferredfromthisgreatreputation,isamply verified, when we come to consider the actual character of theworkitself.Themoreitiscarefullystudiedandexamined,themoreisitlikelytobeadmired.AmongallProtestantsymbols,whetherofearlierorlaterdate,weholdittobedecidedlythebest.Itispervadedthroughout,by a thoroughly scientific spirit, far beyond what is common informulariesofthissort.Butitsscienceisalwaysearnestlyandsolemnlypractical. It isdoctrineapprehendedandrepresentedcontinually in theform of life. The construction of the whole, is uncommonly simple,beautiful and clear, while the freshness of a sacred religious feeling.breathesthroughitsentireexecution.It is fortheheart, fullasmuchasfor the head. The pathos of a deep toned piety, flows like an undercurrent, through all its teaching, frombeginning to end. This serves toimpartapeculiarcharacterofdignityandforce,toitsverystyle,whichattimes,withall its simplicity,becomes truly eloquent, andmoveswithasort of priestly solemnity, which all are constrained to reverence andrespect. Among its characteristic perfections, deserves to be notedparticularly, its catholic spirit, and the rich mystical element, that isfound to enter so largely into its composition. No other Reformedsymbolicalbookcancomparewithitintheserespects.

Its catholicity appears in its sympathywith the religious life of the oldCatholic Church, in its care to avoid the thorny dialectic subtleties ofCalvinism, in the preference it shows for the positive in religion asopposedto themerelynegativeandcontroversial,and inthebroadandfree character generally, which marks the tone of its instructions.Considering the temper of the times, and the relations out of which itgrew, it is remarkably free frompolemical and party prejudices. A fineillustrationofthecatholic,historicalfeelingnownoticed,isfoundinthefact,thatsolargeapartoftheworkisbaseddirectlyupontheApostle'sCreed. Itnotonlymakesuseof thisasa text,butenterswithevidentlyheartyinterestandaffectionalso, intoitsgeneralspirit,withthesound,andmostcertainlyright feeling, thatnoProtestantdoctrinecaneverbeheldinasafeform,whichisnotsoheldastobeintruthalivingbranchfromthetrunkofthisprimitivesymbolintheconsciousnessoffaith.Wehavetoregret indeedalways, theturngiven(Q,44)totheclause inthefourth article,He descended into hell; where the authority of Calvin isfollowed, ingiving to thewordsasignificationwhich isgood in itsownnature,butatthesametimenotoriouslyatwarwiththehistoricalsenseoftheclauseitself.Agreatdealofoffencetoo,asisgenerallyknown,hasbeentakenwiththeunfortunatedeclaration,bywhichtheRomanmassisdenounced,atthecloseofthe80thQuestion,asbeing"nothingelsethana denial of the one sacrifice and sufferings of Jesus Christ, and anaccursed idolatry." But it should never be forgotten, that this harshanathema, so foreign from the spirit of Melancthon and Ursinus, andfromthereigningtonealsooftheHeidelbergCatechism,formsnopartoftheoriginalwork aspublishedunder thehandofUrsinushimself. It iswanting inthe first twoeditions;andwasafterwards foisted in,onlybythe authority of the Elector Frederick, in the way of angry retort andcounterblast,we are told, for certain severedeclarations the otherway,whichhadbeenpassedashorttimebeforebytheCouncilofTrent.

The mystical element of the Catechism, is closely connected with thecatholicspirit,ofwhichwehavejustspoken.Itisthatqualityinreligion,bywhich it goes beyond all simply logical or intellectual apprehension,and addresses itself directly to the soul, as something to be felt andbelieved even where it is too deep to be explained. The Bible aboundswithsuchmysticism.Itprevails,especially, ineverypageof theApostle

John. We find it largely in Luther. It has been often said, that theReformedfaith,asdistinguishedfromtheCatholicandtheLutheran, isunfriendlyto thiselement, that itmovessupremely in thesphereof theunderstanding,andsoiseverpronetorunintorationalism;anditmustbe confessed, that there is some showof reason for the serious charge.Zwingle's great fault, as well as his chief strength, lay in the clearintellectualityofhisnature.Calvinhadadeepersenseofthemystical,butat the same time a still vaster power of logic also, whichmade it verydifficultforsuchsensetocomesteadilytoitsproperrights.Histheoryofthe decrees, for instance, does violence continually to his theory of thesacraments.Itisonlyinitslastandbestform,aswefindthisbroughtoutintheGermanPalatinate,thattheReformedsystemcanbesaidfairlytohavesurmountedtheforceoftheobjectionnownoticed.TheHeidelbergCatechism has regard throughout, to the lawful claims of theunderstanding; its author was thoroughly versed in all the dialecticsubtleties of the age, and an uncommonly fine logic, in truth,distinguishesitswholecomposition.Butalongwiththisruns,atthesametime,acontinualappealtotheinteriorsenseofthesoul,asortofsolemnundertone, sounding fromthedepthsof the invisibleworld,whichonlyan unction from the Holy One, can enable anyfully to hear andunderstand. The words are often felt in this way, tomeanmuchmorethan they logically express. The Catechism is no cold workmanshipmerely of the rationalizing intellect. It is full of feeling and faith. Thejoyousness of a fresh, simple, childlike trust, appears beautifully andtouchinglyinterwovenwithallitsdivinity.Arichveinofmysticismrunseverywherethroughitsdoctrinalstatements.Astrainofheavenlymusicseems to flow around us at all times, while we listen to its voice. It ismoderate,gentle,soft,inoneword,Melancthonian,initswholecadence;thefitechoandimagethus,wemayfairlysuppose,ofthequiet,thoughprofoundlyearnestsoulofUrsinushimself.

It carries thepalm,verydecidedly, inourview,aswehavebefore said,overallotherProtestantsymbols,whetherformedbeforeitorsince.

But notwithstanding all that has now been said, the Catechism wasreceivedfarandwideinGermanyitself,atthetimeofitsappearance,asaloud declaration of war; and became at once the signal for an angry,

violentonset,inthewayofcontradictionandreproach,fromallpartsofthe Lutheran Church. The high toned party which was now filling thewholeempirewithitsalarmofheresy,couldnotbeexpectedofcoursetotoleratepatientlyanyreligiousformulary,thatmightbefelttofallshortat all of its own vigorous measures of orthodoxy. From this quarter,accordingly, theCatechismwasassaulted,more fiercely thaneven fromthe Church of Rome itself. Its very moderation, indeed, seemed tomagnifythefrontofitsoffence.Hadtherebeenmoreofthelionortigerinitsmien,andlessofthelamb,itspresencemighthaveprovedpossiblyless irritating to thepolemicalhumorof the times.As itwas, therewasfelttobeprovocationinitsverymeekness.Itsoutwardcarriagewasheldtobedeceitfulandtreacherous;anditsheresywascountedalltheworse,forbeinghardtofind,andshyofcomingtothelight.Thewindsofstrifewereletlooseuponitaccordingly,fromallpointsofthecompass.

NotonlytheunityandquietoftheGermanChurch,butthepeacealsooftheGermanempire,seemedintheeyesofthehighLutheranparty,tobebroughtintojeopardy,bythenewConfession.Itwasheldtobenotonlyheresy in religion,but treasonalso inpolitics.Both theElector andhistheologians foundtheir faithseverely tried,by thegeneraloutcrywhichwasraisedat theirexpense.But theyweremenof faith,and theystoodthetrialnoblyandwell.

TheattackwasopenedbyTilemannHesshussandthecelebratedFlacciusIllyricus, eachofwhomcameoutwithanangrypublicationagainst theCalvinistic Catechism, as they called it, full of the most intolerantinvectiveandabuse,andgrosslymisrepresentingatdifferentpoints,thereligious changewhich had taken place in the Palatinate. Among othercalumnies,thenewfaithwaschargedwithturningtheLord'sSupperintoaprofanemeal,withundervaluing thenecessityof infantbaptism,withiconomachy,andwithanattempttoalterthedecalogueindepartingfromtheoldorderofitsprecepts.Otherblastsofwarningandalarmweresoonheard, inmuch the same tone, from different quarters.Wirtemberg inparticular,issuedasolemncensure,drawnupbyhertwobestdivines,inwhich eighteen questions of the Catechism were taxed with seriousheresy,andnoeffortsparedtobringintodiscreditespeciallyitsdoctrineoftheholyeucharist.Itwasnecessarytomeetthismultitudinousoutcry

with a prompt and vigorous answer; and such an answer accordinglysoon appeared, with all due solemnity, in the name of the unitedtheological facultyofHeidelberg.The taskofpreparing it,however, fellonUrsinus,whoshowedhimselfatthesametimewellabletodischargethe service in a truly efficient and becoming way. The honor of theCatechismwas fully vindicated, and the effect of thewhole controversywasonlytorenderitsauthorityinthePalatinatemorefirmthanbefore.

MeanwhiletheElectorwastakensolemnlytoaccount,inamoreprivateway, by several of his brother princes, who seemed to think the wholeempirescandalizedbyhisunorthodoxconduct.ThisledtothecelebratedconferenceordebateofMaulbronn; inwhichthe leadingtheologiansofWirtembergandthePalatinatecametogether,forthepurposeofbringingthe whole difficulty, if possible, to a proper resolution and settlement.The Heidelberg divines, were not themselves in favor of the measure;apprehending more evil from it than good. But they allowed theirobjectionstobeover-ruled,notcaringtoshowwhatmightbeconstruedin any quarter, into a want of confidence in their own cause. TheconferencetookplaceinthemonthofApril,1564,andlastedwearetold,awholeweek,fromthetenthdayofthemonthtothesixteenth.AmongthedisputantsfromHeidelberg,weretheProfessors,Bocquin,OlevianusandUrsinus.On theothersideappearedBrentius, twoof theTübingenProfessors, and other distinguished divines. The burden of the debate,however,was thrownmainlyuponUrsinus in the one case, andwhollyuponJamesAndreæ, thegreatandgoodchancellorof theUniversityofTübingen,intheother.

The acts of this colloquy ofMaulbronn are of the highest value for thehistoryof theGermanReformedChurch,andserveat thesametimetothrow amost honorable light on the whole character of Ursinus. Theyfurnish throughout a lively image of his keen penetration, hiscomprehensive science, and his clear doctrinal precision, as well as abrilliant exemplification of the firmness with which he adhered to hisownconvictionsoftruthandright.Hisdistinctionsanddeterminations,especiallyon thequestionof theUbiquity,maybe regardedascarryingwiththemasortoftrulyclassicalauthorityfortheReformedtheologyinallsubsequenttimes.

The colloquy itself, however, only led afterwards tonew controversy. Itended with a compact, indeed, to abstain from public strife, but,unhappily,thiswassoonforgottenandbroken.Bothsides,asamatterofcourse,claimedthevictory;anditwasnotlongtillaneffortwasmade,onthepartof theWirtembergdivines, to establish this claim in theirownfavor,bypublishingwhattheycalledanepitomeofthedebateinaformtosuitthemselves;placingthewholediscussion,withnosmallingenuityandaddress,inalightbynomeansfairorsatisfactorytotheotherside.Tomeet thismisrepresentation, thedivinesof thePalatinatepublished,inthefirstplace,acopyinfulloftheproceedingsofthecolloquyfromtheofficialrecordmadeatthetime;andthenaddedaclearanddistinctreplytotheWirtembergepitome,exposingwhattheyconceivedtobeitsgraveoffences against truth. This called forth, in the year 1565, the great"Declaration and Confession of the Theologians of Tübingen on theMajestyoftheManChrist,andthePresenceofhisBodyandBloodintheHolySupper."ThencameinreplyagainfromthesideofthePalatinate,in1566,a"SolidRefutationof theSophismsandCavilsof theWirtembergDivines," designed tomake clean groundoncemore of thewhole field.Thecontroversywasrenewedandcontinuedthusinitsfullstrength;andthe author of theCatechismwas still required to hold aweapon for itsdefence inonehand,whilehe laboredon itsproperexpositionwiththeother.Bothserviceswerewellfulfilled.

Amonghisvariousapologetictracts,thechiefplaceisduetotheExegesisveraedoctrinaedeSacramentisetEucharistia,publishedinthenameoftheHeidelberg Faculty and by order of the Consistory, whose sanctiongaveitatthesametimetheforceofapublicconfession.Itwastranslatedalsointothevernaculartongue,andinashorttimewentthroughseveraleditions. It is stillaworkofgreat interestandvalue,as it furnishes themostauthenticinterpretation,whichisanywheretobefound,oftherealsacramentaldoctrineof theCatechism, in thesensewhich ithad in thebeginningforUrsinushimself,aswellasforthewholetheologicalfacultyofHeidelberg.

As just intimated, however, the business of such public apology anddefence by nomeans exhausted the labors ofUrsinus in regard to thistruly admirable symbol. The Catechism was fully enthroned in the

Palatinate, from the beginning, as the rule and measure of the publicfaith.ItwasmadethebasisoftheologicalinstructionintheUniversity.Itwas introduced into all the churches and schools, under a regulationwhich required thewholeof it tobe goneover in course, in thewayoffamiliarrepetitionandexplanation,onceeveryyear.Aregularsystemofcatechisationwasestablishedinthechurches,towhichtheafternoonofeveryLord'sdaywasdevoted,andwhichwassoconducted,astoincludegrownpersonsaswellaschildren.Ursinus, inhiscapacityofprofessor,accommodatedhimselfalsotothegeneralrule,andmadeitapointtogoover the textof theCatechismonceayearwithhis theological lectures.This custom he is said to have kept up regularly, on to the year 1577.Notes of his lectures were taken down by the students, which wereallowed soon after his death, at three different places, to make theirappearanceinprint.Asmuchinjusticewasdonetohim,however,bythedefective character of these publications, his particular friend andfavorite disciple, David Pareus, who possessed besides all necessaryqualificationsforthetask,wascalledupontorevisethewhole,andtoputtheworkintoaformthatshouldbemorefaithfultothenameandspiritofitsillustriousauthor.Thisserviceofdutyandlovecouldnothavefalleninto better hands, and no pains were spared now to render thepublication complete. Under such properly authentic form, it appearedfirstintheyear1591,atHeidelberg,infourparts,eachfurnishedwithaseparate preface by Parcus; since which time, it has gone throughnumerouseditions,indifferentcountries.TheHeidelbergCatechismhasbeenhonoredwithanalmostcountlessnumberofcommentariesoflaterdate; but this first one, derived from Ursinus himself through DavidPareus,hasbeengenerallyallowedtobethebestthathasbeenwritten.Noother,atallevents,canhavethesameweightasanexpositionof itstruemeaning.

In themidst of other agitations in the year 1564, the plague broke outwith great violence in Heidelberg, causing both the court and theUniversitytoconsulttheirownsafetybywithdrawingforatimefromtheplace. During this solemn recess, Ursinuswrote and published a smallwork on Preparation for Death. It appeared first in Germany, but wastranslatedafterwardsintoLatin,inwhichformitisfoundinthegeneralcollectionofhisWorks,underthetitleofPiaMeditatioMortis.

Intheyear1571,hereceivedanurgentcalltoLausanne,whichheseemstohavebeen somewhat inclined to accept, in view chiefly of theundueburdenofhis laborsatHeidelberg,whichwas found tobegreater thanhis physical constitution, naturally weak, could well support. To retainhim in his place, the Elector allowed him to transfer a portion of hiscollegeservicetoanassistant.

His marriage withMargaret Trautwein, followed the year after, and isrepresentedashavingaddedmateriallytohiscomfortandrest.Hewasatthetimenearlyfortyyearsofage.

This domestic settlement, however,was not of long duration.With thedeathofhispatronFrederick, inOctober1576,thewholereligiousstateof thePalatinate fell oncemore intodisorder.Hewas succeeded in theelectorate by his eldest son, Louis, whose previous connections hadinspiredhimwithastrongzealforLutheranism,infulloppositiontotheentirecourseofhisfather.Beforehisdeath,theoldprincehadsoughtaninterview with his son, wishing to bring him under an engagement, ifpossible,torespecthisviewsinregardtothechurch,asexpressedinhislast will and testament. Louis, however, thought proper to decline theinterview, and subsequently showed no regard whatever to his father'sdirections.On the contrary, hemade it his business, from the start, toturnall things intoanentirelydifferent train.Theclergy, togetherwiththe mayor and citizens of Heidelberg, addressed a petition to him,prayingforlibertyofconscience,andofferingoneofthechurchesfortheparticularuseofthosewhobelongedtohisconfession.Hisbrother,DukeCasimir,lenthisintercessionalso,tosustaintherequest.Butitanswerednopurpose;Louisdeclared thathis consciencewouldnot sufferhim toreceive the petition. The following year, accordingly, he came with hiscourt to Heidelberg, dismissed the preachers, filled all places withLutheranincumbents,causedanewchurchservicetobeintroduced,andinoneword,changedthepublicreligionintoquiteanotherschemeandform. The more prominent theologians were soon compelled to leavetheirplaces;amongwhomofcourse,weretheauthorsoftheHeidelbergCatechism,OlevianusandUrsinus.

Ursinus found an honorable refugewith Prince Casimir, second son ofthelateElector,whoexercisedasmallsovereigntyofhisownatNeustadt,

and made it his business to succor and encourage there, as far as hecould, the cause now persecuted by his Lutheran brother. Thedistinguished divine was constituted professor of theology in theNeustadt Gymnasium, which the prince now proposed to raise to thecharacter of something like a substitute, for what the University ofHeidelberg had been previously for the Reformed Church. The newinstitution, under the title of the Casimirianum, soon became quiteimportant. It could hardly be otherwise, with such names as Ursinus,JeromeZanchius,FrancisJunius,DanielTossanus,JohnPiscator, initstheological faculty, and others of the like order in other departments.HereUrsinuscontinuedtolabor,truetothefaithofhisowndishonoredCatechism,tillthedayofhisdeath.

His last publication of any importance, was a work of some size,undertaken by order of Prince Casimir, and issued in the name of theNeustadtclergy,in1581,inreviewandcensureofthecelebratedFormofConcord.Thiswasexecutedwithhisusualability,anddidgoodserviceatthetimetothecauseoftheReformedChurch.

The triumphof Lutheranism in thePalatinate, proved in the end to beshort.Beforetheplancouldbefullyexecuted,bywhichitwasproposedto extend the revolution of the capital over the entire province, PrinceLouisdied, in themidstofhisdays;andnowatonce thewhole faceofthingswasbroughttoassumeagainanewaspect.TheadministrationofthegovernmentfellintothehandsofDukeCasimir,whosoonaftertookmeasurestorestoretheReformedfaithtoitsformerpowerandcredit.Asfar as possible, the old professorswere oncemore brought back to theUniversity.TheCasimirianumofNeustadt,sawitselfshornbydegreesofitstransientglory.TheFormofConcordsankintodisgrace,whileitsrivalstandard, the Heidelberg Catechism, rose gloriously into view again astheecclesiasticalbannerofthePalatinate.Induetime,thewholeorderofthe church was restored as it had stood at the death of Frederick thePious.

ButtherewasoneamongthebanishedtheologiansofNeustadt,whodidnot return at this time with his colleagues, to the scene of his formerlabors. The author of the Catechism himself, the learned and piousUrsinus,wasnotpermitted tohavepart in the triumphtowhich itwas

now advanced. His feeble constitution, which had been for some timesinkingmoreandmore,undertheuntiringlaborsofhisprofession,gaveway finally altogether; and on the 6th ofMarch, 1583, the very year inwhich Prince Casimir came into power, he was quietly translated to ahigherandbetterworld.Theeventtookplaceinthe49thyearofhisage.

He was buried in the choir of the church at Neustadt, where hiscolleagues erected also a suitable monument to his memory. Theinscription describes him as a sincere theologian, distinguished forresisting heresies on the person and supper of Christ, an acutephilosopher, a prudent man, and an excellent instructor of youth. Afuneral oration was pronounced on the occasion in Latin, by FrancisJunius,which is still important for the picture it preserves of hismindandcharacterItsrepresentations,ofcourse,aresomewhatrhetorical,andsomeallowancemustbemade for thecoloringsof friendshipandgrief;butafterallproperabatementonthisscore,itissuchaglowingeulogy,ascomingfromonesointimatelyfamiliarwiththeman,mustbeallowedtotellgreatlytohispraise.

Hisworkswerepublishedcollectively,sometimeafterhisdeath,inthreefoliovolumes,byhisfriendanddisciple,DavidPareus.

Theleadingtraitsofhischaracterhavebeenalreadybroughtintoviewinsomemeasure,inthesketchnowgivenofhislife.Anenduringwitnessofhis theological learning, and of his intellectual abilities in general, isfoundinhisworks.Thebestmonumentofhisvirtuesandmoralmeritsisthe influenceheexertedwhile living,and thegoodnamehe leftbehindhim throughout the whole Reformed Church at his death, the odor ofwhichhascomedowntoourowntime.Hewasatonceagreatandagoodman.

Heseemstohaveexcelledespeciallyasanacademiclecturer.Hisfriend,Francis Junius, speaks with high commendation also of his talent forpreaching; but his own estimate of himself here was probably moresound,whichledhimtowithdrawfromthepulpitinagreatmeasure,asnotbeinghispropersphere.Hisstyleandmannerweretoodidacticforitsuse.Fortheendsofthelectureroom,however,theywereallthatcouldbedesired.Atoncefull,calm,methodicalandclear,hismindflowedhere

without noise or pomp, in a continuously rich stream, both gentle andprofound,thatwasfelttodiffusethemostwholesomeinstructiononallsides.Hesparednopainstopreparehimselffullyforhiswork,andlaidhimselfouttoserveasmuchaspossiblethewantsofhispupils;throwinghissoulwithlivinginterestintothetaskinhand,andencouragingthemtodosotoobypresentingdifficultiesoraskingquestionsatthecloseofeachexercise;whichitwashishabitthen,however,nottoansweronthespot,buttoholdinreserveforawellstudiedjudgmentonthefollowingday.

His diligence seemed to have no bounds. Of this we have the bestevidence inthevastamountof the laborsandservicesheperformed, inthecourseofhispubliclife.Hisparsimonyoftime,alwaysasgoldtothetruestudent,isillustratedbytheinscriptionwhichheissaidtohavehadinfullview,forthebenefitofallimpertinentvisitors,overthedoorofhisstudy: "Amice, quisquis huc venis, aut agito paucis, aut abi, aut melaborantem adjuva." That is, "Friend, entering here, be short, or go, orelseassistmeinmywork."

Thisregardfortimewaswithhimasenseofduty,andflowedfromthegeneralfeelinghehad,thathispowersandhistalentswerenothisown,but belonged to his faithful Saviour, Jesus Christ, and that he had noright to divert them from his service. Altogether his conscientiousnesswasofthehighestorder.Hisfuneraloratorsaysofhim,thathehadneverheard an idle word fall from his lips; so careful was he with thegovernmentofhisthoughtsandtheregulationofhistongue.Hemaybesaid indeed to have fallen a martyr, in some sense, to his ownfaithfulness; for it was the hard service towhich he put himself in thedischargeofhisprofessionalengagements,thatworeouthisstrengthandbroughthimdownfinallytothegrave.

The modesty and humility of the man were in full keeping with hisgeneralintegrity,andcontributedmuchtothepleasingeffectofhisothervirtues. Hismanners were perfectly unassuming, as his spirit also wasfree fromeverything that savoredofprideorpretension.He seemed tocourtobscurity,rather thannotoriety.Suchofhisworksasappeared inhis own life-time, were published anonymously, or in the name of theHeidelbergfaculty;whilethegreaterpartofthemneversawthelightat

allinanysuchform,tillafterhisdeath.

Altogether,aswehavebeforeseen,hewasofareserved,retiringnature;formed for meditation and self-communion; averse from all noise andstrife; mystical as well as logical, and no less contemplative thanintelligentandacute;atrueheirinthisrespectofMelancthon'sspirit,aswell as a true follower of his faith. For theological controversy, thoughdoomedtoliveinitallhisdays,hehadjustaslittletasteashisillustriouspreceptorhimself; andwhen forced to takepart in it, onemight say ofhim that scarce the smell of its usual fire was allowed to pass on hisgarments;soequalwashestill,andcalmandmild,intheconductofhisown cause, avoiding as far as possible all offensive personalities, andbending his whole force only on the actual merits of the question indebate.Ontheotherhand,however,noonecouldbemoredecidedandfirm in this calm way, when it was necessary to withstand error ormaintain truth. In this respect he was superior to Melancthon, lessyielding and more steadily true to the chart and compass of his owncreed.

He was charged by some with being sour and morose. But this wasnothingmore, probably, than the construction, which his reserved andearnestcharacternaturallycarriedwithitforthosewhowerenotabletosympathise with such a spirit, or who saw him only as it were from adistanceandnotnearathand.Itischaracteristicofsuchasoftandquietnature,tobeatthesametimeardent,andexcitableonoccasionseventopassion; and it is not unlikely, that in the case ofUrsinus, this naturaltendencymayhavebeenstrengthenedattimesbythemorbidhabitofhisbody, disturbing and clouding the proper serenity of hismind. FrancisJuniusdescribeshimasjustthereverseofthechargesnownoticed,andas made up of self-forgetting condescension and kindness towards allwhocameinhisway.

The samewitness, thanwhomwe couldhavenobetter, bears themosthonorable testimony also to his habits of devotion and personal piety.Religion with him was not a theory merely, but a business of life. Hewalked with God, and showed himself thus a worthy follower of thosewho through faith and patience have entered into the rewards of hiskingdom.

Onthewhole,wemaysay,it isagreathonorfortheGermanReformedChurchtoberepresentedinthebeginningbysoexcellentaman;anditisnot going too far perhaps to add, that the type of his character hasentered powerfully into the true historical spirit of this communion, asdistinguished from all other branches of the same faith. Such is theprerogative of genius, and such its high and lofty commission in theworld.Itstampsitsownimage,forages,onwhatithaspowertocreate.J.W.N.

NOTE.—In the preparation of this article, use has been made of thefollowing works: ALTING'S Historia de Ecclesiis Palatinis; H. S. VANALPEN'S Geschichte und Literatur des Heidelberg'schen Katechismus;PLANCK'S Geschichte der protestantischen Theologie; BAYLE'SDictionary art. Ursinus; SEISEN'S Geschichte der Reformation zuHeidelberg; K. F. VIERORDT'S Geschichte der Reformation imGrossherzogthumBaden;EBRARD'SDasDogmavomHeil.Abendmahlund seineGeschichte. Referencemay also bemade to thewriter's ownworkontheHistoryandGeniusoftheHeidelbergCatechism.

COMMENTARYOFURSINUS:PROLEGOMENA

WITH REFERENCE TO THE CATECHISM OF THE CHRISTIANRELIGION WHICH WAS PREPARED FOR, AND TAUGHT IN THESCHOOLSANDCHURCHESOFTHEPALATINATE

THESEPROLEGOMENA are partly general, such as treat of the entiredoctrineoftheChurch:andpartlyspecial,suchashaverespectmerelytotheCatechism.

Thegeneralprolegomena,concerningthedoctrineofthechurch,maybeincludedinthefollowingquestions:

I.Whatisthedoctrineofthechurch?

II.Whatarethepartsthereofandinwhatdothesepartsdifferfromeachother?

III. Wherein does the doctrine of the Church differ from that of thevariousSects,andfromPhilosophy,andwhythesedistinctionsshouldberetained?

IV.Whataretheevidencesofthetruthandcertaintyofthisdoctrine?

V.Whatarethevariousmethodsofteachingandstudyingthisdoctrine?

I.WHATISTHEDOCTRINEOFTHECHURCH?

Thedoctrineofthechurchistheentireanduncorrupteddoctrineofthelaw and gospel concerning the true God, together with his will, works,andworship;divinelyrevealed,andcomprehendedinthewritingsoftheprophets and apostles, and confirmed by many miracles and divinetestimonies;throughwhichtheHolySpiritworkseffectuallyintheheartsof the elect, and gathers from the whole human race an everlastingchurch,inwhichGodisglorified,bothinthis,andinthelifetocome.

Thisdoctrine is the chief andmost expressivemarkof the true church,whichGoddesigns tobevisible in theworld, and tobe separated fromtherestofmankind,according to thesedeclarationsof scripture: "Keepyourselvesfromidols.""Comeoutfromamongthem,andbeyeseparate.""Iftherecomeanyuntoyouandbringnotthisdoctrine,receivehimnotinto your houses, neither bid him God speed." "Be ye holy, touch nouncleanthing,yethatbearthevesselsoftheLord.Comeoutofher,mypeople,thatyebenotpartakersofhersins,andthatyereceivenotofherplagues."(1John5:21.2Cor.6:17.2John10.Isa.52:11.Rev.18:4.)

Godwillsthathischurchbeseparateanddistinctfromtheworld,forthefollowing considerations: First, on account of his own glory; for, as hehimselfwill notbe joinedwith idols anddevils, sohewill nothavehistruth confoundedwith falsehood, andhis churchwithher enemies, thechildren of the devil; but will have them carefully distinguished andseparated.ItwouldbereproachfultoGodtosupposethathewouldhaveandacknowledgeashischildren,suchaspersecutehim;yea,itwouldbeblasphemytomakeGodtheauthoroffalsedoctrine,andthedefenderofthe wicked; for "what concord has Christ with Beliel." (2 Cor. 6:14.)Secondly,onaccountoftheconsolationandsalvationofhispeople;foritisnecessarythatthechurchshouldbevisibleintheworld,thattheelect,scattered abroad among the whole human race, may know with whatsocietytheyoughttounitethemselves,andthat,beinggatheredintothechurch,theymayenjoythissurecomfort,thattheyaremembersofthatfamilyinwhichGoddelights,andwhichhasthepromisesofeverlastinglife.ForitisthewillofGodthatallthosewhoaretobesaved,shouldbegathered into the church in this life. Out of the church there is nosalvation.

Howthechurchmaybeknown,andwhatarethemarksbywhichitmaybedistinguishedfromthevarioussects,willbeshownwhenwecometospeak regularlyupon the subjectof the church.Wemay,however,heresay, that therearethreemarksbywhichthechurch isknown:Purityofdoctrine—the proper use of the sacraments, and obedience to Godaccording to all the parts of this doctrine, whether of faith or practice.And if it be here objected, that great vices have often made theirappearanceinthechurch,wewouldreplythatthesearenotdefendedandadheredtobythechurch,asbythevarioussects.Yea,thechurchisthefirst to censure and condemn them. Hence, if there are faults in thechurch, these are disapproved of and removed. As long as this state ofthingslasts,solongthechurchremains.

II. WHAT ARE THE PARTS OF THE DOCTRINE OF THECHURCH, AND IN WHAT DO THEY DIFFER FROM EACHOTHER?

Thedoctrineofthechurchconsistsoftwoparts:theLaw,andtheGospel;

in which we have comprehended the sum and substance of the sacredScriptures.ThelawiscalledtheDecalogue,andthegospelisthedoctrineconcerningChrist themediator,and the free remissionof sins, throughfaith.Thisdivisionof thedoctrineof thechurch is establishedby theseplainandforciblearguments.

1. The whole doctrine comprised in the sacred writings, is eitherconcerning the nature of God, his will, his works, or sin, which is theproperworkofmenanddevils.Butall thesesubjectsare fullyset forthandtaught,eitherinthelaw,orinthegospel,orinboth.Therefore,thelawandgospelarethechiefandgeneraldivisionsoftheholyscriptures,andcomprisetheentiredoctrinecomprehendedtherein.

2.Christhimselfmakes thisdivisionof thedoctrinewhichhewillhavepreached in his name, when he says, "Thus it is written, and thus itbehovedChristtosuffer,andtorisefromthedeadthethirdday;andthatrepentanceandremissionofsinsshouldbepreachedinhisname."(Luke24:46,47.)Butthisembracestheentiresubstanceofthelawandgospel.

3.Thewritingsof theprophetsandapostles, comprise theoldandnewTestament,orcovenantbetweenGodandman.Itis,therefore,necessarythat the principal parts of the covenant should be contained andexplained in these writings, and that they should declare what Godpromises and grants unto us, viz: his favor, remission of sins,righteousness,andeternallife;andalsowhathe,inreturn,requiresfromus:which is faith and obedience. These, now, are the thingswhich aretaughtinthelawandgospel.

4. Christ is the substance and ground of the entire Scriptures. But thedoctrine contained in the law and gospel is necessary to lead us to aknowledgeofChristandhisbenefits:forthelawisourschoolmaster,tobringustoChrist,constrainingustoflytohim,andshowinguswhatthatrighteousnessis,whichhehaswroughtout,andnowoffersuntous.Butthegospel,professedly,treatsoftheperson,office,andbenefitsofChrist.Therefore we have, in the law and gospel, the whole of the Scriptures,comprehendingthedoctrinerevealedfromheavenforoursalvation.

TheprincipalDIFFERENCESbetweenthesetwopartsofthedoctrineof

thechurch,consistinthesethreethings:

1. In the subject, or general character of the doctrine, peculiar to each.The law prescribes and enjoins what is to be done, and forbids whatought to be avoided:whilst the gospel announces the free remission ofsin,throughandforthesakeofChrist.

2. In themanner of the revelation peculiar to each. The law is knownfromnature;thegospelisdivinelyrevealed.

3.Inthepromiseswhichtheymaketoman.Thelawpromiseslifeupontheconditionofperfectobedience;thegospel,ontheconditionoffaithinChrist and the commencement of new obedience. Hereafter, however,morewillbesaiduponthissubjectintheproperplace.

III. IN WHAT DOES THE DOCTRINE OF THE CHURCHDIFFER FROM THAT OF OTHER RELIGIONS, AND FROMPHILOSOPHY:ANDWHYTHESEDISTINCTIONSSHOULDBERETAINED?

Thedoctrineofthechurchdiffersfromthatofallotherreligions,infourrespects. First: the doctrine of the church has God for its author, bywhom it was delivered, through the prophets and apostles, whilst thevarious religious systems of sectarists have been invented by men,throughthesuggestionofthedevil.Secondly:thedoctrineofthechurchalone,has suchdivine testimony in confirmationof its truth, as is sureandinfallible,andwhichiscalculatedtoquiettheconscience,andconvictall the various sects of error. Thirdly: in the church the law of God isretainedentireanduncorrupted,whilst inothersystemsofreligionit isnarrowed down and basely corrupted; for the advocates of these falsereligions entirely reject the doctrine of the first table, concerning theknowledgeandworshipof the trueGod,eithersetting forthsomeotherGodbesideshimwhohasrevealedhimselftothechurchbyhiswordandworks,andseekingaknowledgeofGod,notinhisSon,butoutofhim,orworshippinghimotherwisethanhehascommandedinhisword.Andnotonly so, but they are also equally ignorant of the inward and spiritualobedienceofthesecondtable;andwhatevertruthandexcellencethereisinthesesystemsofreligion,itisnothingmorethanapartoftheprecepts

ofthesecondtable,inrelationtotheexternaldeportmentofthelife,andthecivildutieswhichmenowe toeachother.Fourthly: it isonly in thechurch that the gospel ofChrist is fully taught, and rightlyunderstood;for the various sects, such as the Ethnics, the Philosophers, Jews, andTurks,areeitherentirelyignorantofit,andthusrejectit,orelsetheyaddto their errors what little they have culled from the doctrine of theapostles;theuseofwhich,however,theydonotproperlyapprehendnorunderstand; as is trueof theArians,Papists,Anabaptists, andall otherhereties; some ofwhomhold errors concerning the person, and othersconcerning the office of Christ, the mediator. These great distinctionsprovethatthedoctrineofthechurchaloneshouldbetaughtandheldfastto,whilst thedoctrinesandreligioussystemsof thesectswhichopposethetruth,shouldberejectedandshunned,astheperversionsandwickeddevices of the devil; according as it is said, "Beware of false prophets."And,"Keepyourselvesfromidols."(Matt.7:15.1John5:21.)

It is, however, different with Philosophy. True philosophy, although italsodiffers verymuch from thedoctrine of the church, yet, it doesnotarrayitselfagainstit,norisitawickedfabrication,anddeviceofSatan,asistrueofthefalsedoctrinesoftheSects;butitcontainstruth,andis,asitwere,acertainrayofthewisdomofGod,impresseduponthemindofman in his creation. It is a doctrine that has respect toGod andhiscreatures, and many other things that are good and profitable tomankind, and has been drawn out from the light of nature, and fromprinciples in themselves clear and evident, and reduced to a systembywiseandearnestmen.Itfollows,therefore,thatitisnotonlylawful,butalso profitable, for christians to devote themselves to the study ofphilosophy;whilst,ontheotherhand,itisnotproperforthemtodevotethemselves to the study of the various doctrines of the sects; becausethese are all to be detested and avoided, as the wicked devices of thedevil.

Philosophy and the doctrine of the church differ, especially in thefollowing respects. First: in their principles. Philosophy is altogethernatural, and is constructed and based upon principles deduced fromnature. And, although there are many things in the doctrine of thechurch,whichmaybeknownfromnature,yetthechiefandprincipalpart

ofit,whichisthegospel,issofarbeyondandabovenature,that,unlesstheSonofGodhadrevealedituntousfromthebosomoftheFather,nowisdom of men or of angels could have discovered it. Secondly: theydiffer in their subjects; for, whilst the doctrine of the churchcomprehends the true sense and meaning of the law and gospel,philosophy is entirely ignorant of the gospel, omits themost importantpartsofthelaw,andexplainsveryobscurelyandimperfectly,thosepartswhichitembracesinrelationtocivilduties,andtheexternaldeportmentof the life, gathered fromsome fewpreceptsof theDecalogue.Andnotonlyso,butphilosophyalsoteachessomeoftheartsandsciences,whichare useful and profitable; such as Logic, Natural Philosophy, andMathematics, which we do not find in the doctrine of the church, butwhich, nevertheless, have an important influence upon the interests ofsociety,whentaughtandunderstood.Thirdly:theydifferintheireffects.Thedoctrineof thechurchalone tracesall theevilsandmiserieswhichareincidenttomantotheirtruesource,whichistobefoundinthefallanddisobedienceofourfirstparentsinParadise.It,moreover,ministerstrueandsolidcomforttotheconscience,pointingoutthewaybywhichwe may escape the miseries of sin and death, and, at the same time,assures us of everlasting life, through our Lord Jesus Christ. Butphilosophyis ignorantof thetruecauseofallourevils,andcanneitherbestownordirectustothatcomfortwhichcansatisfythedesiresofthehumanheart.

There are, however, certain comforts which are common, both tophilosophyandtheology;amongwhich,wemaymentionthedoctrineofthe providence of God, the necessity of obeying the law, a goodconscience, the excellency of virtue, the ultimate designs which virtueproposes,theexamplesofothers,thehopeofreward,andacomparisonof the different events and circumstances of life. But those greater andmore precious comforts, bywhich the soul is sustained and supported,whenexposed to thedreadfulevilsof sinanddeath,arepeculiar to thechurch, and consist in the free remission of sin, by and for the sake ofChrist, the grace and presence of God under these evils, together withfinald

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Commentary on the Heidelberg Catechism - Monergism … · ON THE HEIDELBERG CATECHISM TRANSLATED...

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