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THE
V ^,.
HP]IDELBERG CATECHISM
IN
(Bn^Mt:
WITH AN
HISTORICAL INTRODUCTION.
PREPAEED AND PUBLISHED BY THE DIRECTION OF TETE GERMAN REFORMED CHURCH IN THE UNITED STATES OF AMERICA.
TERCENTENARY EDITION
KIEFFER
& CO.
Bt CHARLES SCRIBNER,
In the Clerk's Office of the District Court of the United States for the Southern District of
New
York.
JOHN
F.
TROW,
Hev
York.
PREFACE.
This volume has been prepared by a Committee of the Synod of the German
Reformed Church
in the
at the annual
meeting held
at
The
tion of a critical standard edition of the Heidelberg Catechism in the original Ger-
translation,
historical intro-
Agree-
we pubUsh
Old German,,
The Introduction
Church, and
its
tion of the Catechism, its reception in the different branches of the Protestant
and compares
its
ology with that of other Reformed and Lutheran confessions, both of earlier and
later date.
It has not
text,
may
J.
Heney
Alting's Sistoria de
JEcclesiis
und
chismus /
Che.
W.
Evangel. Kirche ; Rien^ckee's Articles on the Heid. Cat. in Ersch and Grfber's
4
Allg. EneyJdop. d. Wissenschaften
tion zu Heidelberg
y'
PREFACE.
und Knste ;
Seisen's Geschichte der Reformat
Raden ; Ebrakd's Das Dogma vom Seiligen Abendm,ahZ und seine Geschichte ; Karl Sudhoff's C. Olevianus und Z. Tlrsinv^ Lehen und ausgewhlte Schriften. Reference may be made properly, also, to J. W. Nevin's History and Genius of
the Heidelberg Catechism,, published at
Chambersburg,
column,
is
Pa., in 1847.
The Catechism,
copy of the
as given in the
first
we have had
meyer, entitled,
We
reprint
it
word
for word,
and
"We
insert, as
complete the grammatical construction, the word " ich " after " Dasz " in the
line
Dasz ich
in allem Trbsal
and the
word "
to read
:
wil " before " lehren," in the second line of the seventy-third answer, so as
Nit
allein
We depart also
from Niemeyer, by
putting in brackets the memorable addition to the eightieth answer, to indicate that,
whilst
it
as received
is
by the Church of
it
by the
authors, as
first
which was accompanied by the celebrated proclamation of the Elector, under date
of the 19th of January, 1563
less ecclesiastical
;
it
possesses
general reason,
we
It
is
by
which
all
are to be judged.
As
omitted in the
authority,
into later
all
Modem German
editions,
EngUsh
in the Latin
and introduced
German
is
The Latin
the translation
* For a history of the 80th question see the Historical Litroduction, pp. 37-40
by
PREFACE.
and published in the same year with the approval of the Elector.
the text from a
We
:
have edited
Genevan
edition,
title
" Catechesis
Genevae.
Apud
No
it,
liberty has
more
specifically,
being defective,
ples
we have
modified
by an
application of the
same general
princi-
The Latin
and
Here and
there,
In some
in others it fails to
It cannot, accordingly,
be assigned a
no normal authority.
Yet
it
possesses great
text
is
by Niemeyer, no
clause or
by
this criterion
of judgment.
It difiers
German
hundred
language of to-day
years ago.
itself differs
in use three
The
difference
or altogether obsolete.
text,
furnished
by Dr. Niemeyer
diligently
in his Collectio
Confes-
basis, the
Committee has
Der
Heidelberger Catechismvs^
by Ernst G. A. Bckel,
the
work
;
entitled.
Die Be-
an edition dated
official
Ao. 1684
revidirt,"
and embodied
in the Chur-Pfaltzische
Kirchen- Ordnung ;
German translation, by Dr. F. A. Larape, of Dr. John D'Outrein's Glden Kleinod der Lehre der Wahrheit, Bremen, 1721 a
Heidelberg Catechism^ published in the
;
Hamz-
and a number of
deemed imnecessary
to notice in detail.
6
The English
Latin,
in 1591.
PREFACE.
text
is
new
translation.
The
is
from the
published at Oxford,
Of this
version there
is
we
whom
many
places,
was executed, or
published.
translation,
is
now
in use in the
formed Churches,
made
originally in Holland
is
not
known.
man.
greatly superior
to previous translations
on the Ger-
must be a
Dutch
version.
As
a careful comparison,
we
word
or
is
German
or Latin, the
when a
clause, contained
is
both in
omitted
German and
Latin,
is
Though
departs from the Latin and follows the German, this fact appears to be no evidence
that the translation
to the
German
the Dutch version also departs from the Latin and follows the German.
The most
is
Dutch version
a translation
of the Latin, modified by comparison with the original German, and by certain additions
in the absence of
may be
justly
attributed to the
Dutch
translator.!
When,
was
first
Church, by the settlement at Flushing of Dr. Laidlie, originally from Scotland, the
Consistory resolved at once to prepare and publish in English a book of Psalms set
to music, the Confession of Faith, the Catechism, and Liturgy
;
and, in
May
of that
1861,
* Parry's version and the revision are both reprinted in the "Mercersburg Review,"
pp. 71-133.
vol. xiii,
is
and was
first
published in 1566.
See an
article in the
PREFACE.
year,
committed the matter to Dr. Laidlie, and appointed three members of the Concommittee of conference.
In July, a copy of the prepared Heidelberg
it
sistory as a
but
it
when
it
In
work
unknown
source, which
It is the
was previously
this
used, in Holland,
among
Catechism ia
by the Synod of
third decades
the Protestant
when
it
among
the Ger-
mans, passed over, though without any formal Synodical sanction, into the German
The new
text,
making the
translation,
by three leading
principles
from the German edition of 1563, as being the ultimate standard of judgment, and
refer to translations and all subsequent
authority, but
as
German
We
Modem German
is
text, eliminated
Secondly, to
make
a faithful translation.
it
could
English.
The
* For these historical data we are indebted to the Rev. Thomas De Witt, D. D., of
New
" I think the evidence conclusive that the edition used in our churches and yours
translation,
a careful
made by
Dr. Laidlie."
8
Creed, as
faith
it
PREFACE.
stands in the Heidelberg Catechism, being a translation of the form of
which comes down to us from the primitive Church through the medium of
is
in the course
of time,
The term
after
much
reflection,
Hades
is
substituted, because
the original
and
of the Creed.
text.
A correspond-
German
The The
sults
Scripture references have all been verified, and the errors, occurring in Nie-
first,
who
re-
of their labor to the entire Committee, which held meetings from time to time,
critical
and thorough
revision.
Whilst, therefore,
its
the different parts emanate originally from particular individuals, the work in
final
form, as
now
issued,
is
No
is,
time nor labor has been spared in the endeavor to discharge properly the
;
yet
we do
is faultless.
however,
we commit
it
Reformed Church
is
to
The Committee
John
E. V. Gerhart, D. D.
;
W.
Nevin, D. D.
;
Zacharias, D. B.
Steiner,
Henry Harbaugh, D. D, John S. Kessler, D. D. Daniel Rudolph F. Kelker, Esq. and Lewis H.
;
M. D.
HISTORICAL INTRODUCTION
TO
HISTORICAL INTRODUCTION.
AMONG
its history, it
the
symbolical
is
books of the
is
Evangelical Eeformed
entitled to consideration
at its character or
Church, there
no one which
more
Whether we look
it
must be allowed to be of
belongs.
Nowhere
else
it
have
we
life
stood in
No
Church
whole
none has
In order that
for us, first of
we may
it
properly understand
its origin,
its merits, it is
necessary
all,
to consider
as conditioned
by
the circum-
stances under
which
first
was ushered
This requires
that
we
should
at the time,
are seen to
move conspicuously
in the
work of its
preparation.
12
HISTORICAL INTRODUCTION.
The The
title
{Oberpfalz) bordered on
It
frequently styled the Palatinate of the Mliine^ and has always been
as one of the
known
in the
most
fertile
The
political
divisions
subjected,
it
difficult
to
identify
on a
modern map.
Heidelberg, the ancient capital of the Palatinate, became conspicuous,
at an early date, in the history of learning,
by
its
celebrated university,
The founder
of
Germany
so
much
sanctioned
is
by
a bull of
declared
especially worthy,
by the
salubrity of
and the
fruitfulness of the
The new
leges.
university
insti-
privi-
wholesome
in favor of letters
which contributed
largely,
no doubt,
HISTORICAL INTRODUCTION.
13
The
tinate.
A certain
measure of
;
interest, it is true,
it
in
Heidelberg
as early as
by him on
the minds of a
number
of
young
whose names
;
in the Protestant
movement
and
it
But
still
no
efficient
and such
"
outward observa-
silent.
The
and
university,
vigor,
was so
Church
occupy
bound, in
it
its
of Rome, that
any belonging to
it
to
direct
The Government,
Louis
the Pacific^ as
he was
him
and
toleration.
But
it
was
nature, nevertheless, to
fall
in positively
and he
made
it
in this
way
He was
succeeded in 1544
by
is
his
mind
as to
what
and on a
14
HISTORICAL INTRODUCTION.
bymn,
sucli
strange
way
tbeir wisb to
and worship.
Keformation.
of December, 1545,
It
and
service of the
mass should be
dis-
marry.
which the
system to
its
But
it
was
porary repression only of the Protestant movement, and not its full Four years later, the power of the Emperor was unexpectedly arrest.
German
States.
The Peace
of
Augsburg followed
in
1555.
Frederick took
new
was
called, for
It
was
only, however,
the new religion, and who succeeded his uncle, Frederick, in the year 1556,
that the Protestant cause became fully established in the Palatinate.
But now, unfortunately, the Protestantism of Germany was no longer in harmony with itself and its inward divisions threw them;
selves at once
in fll force
on the infancy of
this
new Church,
threaten-
ing
it
HISTORICAL INTRODUCTION.
The
great sacramental controversy of
tlie sixteentli
15 century includes
fii'st
in its history
two
As
carried on in the
divines,
he
was brought
ostensibly to a close
by the
was held
make
seemed so
all,
difficult
to
The
it
result of
moreover, had
sides.
was
felt,
was expressed, that Luther Zuingli on the other, had gone too far
position, rather than
probably saw, that the truce involved some feeling of this sort and this may have had its influence on the effort, with which he sought
;
toward the
effort,
The
however, produced no
a.
effect.
Concord,
1546, he
was taken
to his rest.
it
truce
still
continued.
Many
had become
former theological
But
this expectation
was
vain.
The
had not yet been brought to a and the question was too important to be
any mere prudential com;
permanently
promise.
It
but it could not sleep In due time, accordingly, the truce, as a matter of course, came to an end. We may find much to quarrel with in the spirit of
always.
might slumber
for
twenty years
those
who
led the
way
in the
new
But the
rupture
itself
was
necessary.
16
age.
It
HISTORICAL INTRODUCTION.
belonged of
right,
we may
say, to tlie
mation.
It
was
in tlie
new
away from the extreme view of the great Reformer, as we find it exUnder the influence of pressed in the original Augsburg Confession.
this mitigated sentiment, Melancthon, the illustrious author of the Confession,
had allowed
its
the language of
tenth
on the subject of
the eucharist
cation of his
so as to
make
affirm nothing
them, as in 1530, to be actually under the form of the bread and wine.
In this
way
and Calvin
had no
such
altered form, as
affairs
we
find
him
also,
hesitation whatever.
own
the
common Lutheran
;
Germany
see,
in this
broad Melanctho-
nian view
and
it is
easy enough to
both Frederick
this
II.
which
it
was
to
be
Lutheran
it
was to have
Augsburg Confession
in the
all
but
it
must be Lutheranism
could sub-
scribe to
who were
HISTORICAL INTRODUCTION.
sense.
17
Palati-
Sucli
were
tlie
circumstances,
we
say,
nate passed over to the Lutheran, or what was then the only
Protestant camp.
It was,
German
the
It
The
spirit of
by any means
extinct.
strength.
it
needed
thus no great provocation, in the end, to bring on a second grand confessional strife, altogether
fierce
than the
first.
The
in
was given by a
sort of
Hamburg, who
felt
wholly to the
subject.
The immediate
object
now by
but
rela-
home
German Church
itself,
as
consideration.
he repre-
sented
bosom
show of
itself,
to threaten its
own
and
it
to inspire
was some consciousness of this, unquestionably, that served him with confidence and courage, in the daring responsibility
As
it
wa,
to
or response.
Men seemed
pause in anxious suspense, as with the secret feeling that they had
come
conflict,
whose consequences no
his attack the follow-
Westphal renewed
18
HISTORICAL INTRODUCTION.
;
and
tlie
upon him
fiercely in self-defence.
Gradually the
general.
It
was no longer
Germany
the land those
at
own bosom.
strife,
In every direction
carried
ecclesiastical
on between
stigma-
who
who were
such vast
common banner
process, reaching
of the
Augsburg
Confession.
By
critical
through
many
own
original diiference
and
distinction.
Form
this controversy,
and
especially,
we may say,
embodied comprehensively
in
large sections of
Germany
when
ner
first
represented, as
we have
seen,
was that of
More
took form and shape fi^om the beginning, explain the matter as
we
liberal
One
found in the
was
ex-
HISTORICAL INTRODUCTION.
19
when
all
Germany
besides treated
so far as
devil."
men
of acknowledged Zuinglian
and Cahdnistic views were openly patronized, and put into places of power and trust and altogether the idea seemed to prevail, that the
;
and Reformed communions, where it both to come together at last in the bonds of a
were unpropitious to any such thought
confessional war,
common
The
It
faith.
times, however,
as this.
way
Germany generally, should not force its the Palatinate. The very liberty of faith which was
it
;
as
it
made room
for the
and the
Luther-
as well as
Lutheranism in
fact a general
its
Heidelberg became in
;
rendezvous for
fight, as
on a common
and
division.
1559, the electoral power passed into the hands oi Frederick the Third^
20
HISTORICAL INTRODUCTION.
distinction it is to
whose honorable
won
ilie
same time
Heidelberg Catechism.
With
Henry Simon
van Alpen,
name
for us of
undying memory
;
with right he
and when
this also
may wither,
prince,
away
and
titles
away
purple, sceptre,
great.
and king-
still
incomparably
For educational
He
He
pomp
own
service of learning
and
piety,
With
zeal,
found in
This
this
is
way
to
be
time."
;
but from
it
all
that
we know
of the
man
and work,
He
all
what we may
call
a model
prince
in
whom
life
tary on his
wisdom and
virtue.
commanded
own
age, as
it
admiration of
life
and
as has
it
less
than the
man.
no care to
HISTORICAL INTRODUCTION.
notice
21
relations, public as
and respect
but
it
made
Ms
well as private.
tlieir religion
secondary,
if
not
with Frederick
religion.
III. politics,
and
There
is
som-
and
For
work was
He
was, in his
own
eyes, prince
and
ruler, "
in order that he
way
this
of righteousness, asnd
show himself a
Coming
there
into
power with
deep sense of
official responsibility,
was enough
was
in confusion.
Instead of
aU
sorts of discord
and
strife.
all
and
Finding more
had recourse
office
might
still
be
possible, in this
land.
was
might be able to accept and adopt, and which would serve the
22
HISTORICAL INTRODUCTION.
To support himself
case.
in this
This drew
soon
after,
involve
when he had himself descended to the grave, and served to his memory in no small reproach with the stiff confessional
whose views
it
party, to
was found
to be opposed.
It
approved the
mended
which would
offer
no room
for doubtful
;
The
counsel
and on
bound
to silence
it
and peace.
necessary to give
Some of up their
by
was seeking
to introduce
On
become more and more dissatisfied with the tone and spirit of the extreme Lutheran party, and thus more and more confirmed also, of course, in his original favorable disposition toward the
to
Reformed Church.
also,
Not only
and there no doubt but that both were veringly earnest and sincere contributed to lead him in
and his prayers
this direction.
The
effect
of
all
counsellors
and
helpers,
many
of
lands,
he determined
finally to
work
of reformation
among
HISTORICAL INTRODUCTION.
his people in a
23
way
to suit his
own
convictions of truth
and
right,
without any
ftu'ther
Reformed type
in general,
and not
after the
it
the necessity of an
efficient
new
pastors
now relinquished
There
was a
different class of
or less conformable, or at
least not
contumaciously dissenting,
who were
places.
from
different parts of
places.
Germany, or
refugees from
called for
But the
case
New
care, accordingly,
theological faculty.
were
asso-
ciated now, after the dismissal of Paul Einhorn, his previous Lutheran
colleague, the distinguished
Italian
Hebrew
scholar
whom
Heidelberg had received not long before as an exile from the city of
Treves.
New life
also
was infused
ministiy.
Here
for a time.
But
be-
the care of
who
of theology, in the
24
"university;
HISTORICAL INTRODUCTION.
the popular pulpit powers of this last occasioning his
But
it
settle the
ward
this object, as
As
bound
The
had
No
no proper
young.
There were Catechisms for this purpose, indeed, but they were
;
while
many
it
would seem,
from the changes and distractions through which the land had passed,
a very general indifference to church training had taken possession of
the congregations
;
by
its
want of
became
more than
it
half
its
proper worth.
felt
and
HISTORICAL INTRODUCTION.
tion to provide a practical
25
in a
remedy
by bringing
faith
new
by proper
sanctions,
might
a common popular
on the whole
That such in
fact
this great
from the introductory preface, written with his own hand, which
ac-
companied
istic
its
original publication
of the
man and
it
Beginning with a
saluta-
his
own
sense of natural
duty bound him to use the trust of government, which God had placed
in his hands, not only so as to consult for the peaceful welfare of his
people,
"
sober, upright,
and virtuous
life
but
also,
more
to the sincere
but as yet no
Hence he
felt
tion.
The youth of
might be said
both in
and
chisms according to the free fancy of their teachers, and after no estab4
26
HISTORICAL INTRODUCTION.
;
and
"
deficiency of
govern-
sobriety,
and
all
all things,
Gospel, and the right knowledge of God,- in some fixed and settled
form."
He had
make
considered
it,
duty of
his Govern-
ment, to
And
so now,
accordingly, he proceeds
whole theological
we have
caused to be
made and
God;
set forth,
Summary
piously
youth
may be
trained and kept to such doctrine in the same form, but that the
may
own
pleasure.
and
schools, as likewise
to teach,
with the
full
up with
Word
also a bettering of
;;
HISTORICAL INTRODUCTION.
27
We
State paper.
force.
But
as
a commentary on the piety of the prince, and a monument of his broad, far-seeing political wisdom, it is deserving certainly of all admiration
while
it
interest for
what
it
serves to
reveal, of the
a curious exemplification at
we may
German
Erastianism
as it
Thomas Emstus^ a
exhibited
here in
its
TJESINUS
AND
'OLEVIAlTrS.
Having resolved on the introduction of a new Catechism, Frederick's next care was to select suitable persons for the solemnly responsible task of its composition.
His
choice,
and, if
as is
There
men, the
called to the
before.
a strong presumption in
With
work
of his reign,
28
it is
HISTORICAL INTRODUCTION.
not to be conceived
;
tliat
lie
could select
for
Ms
instruments for
it
without care
as a guaranty, tHat
Ms
effect.
The
choice of these
stood around
him
as advisers,
we
was the
can
Only
so
we understand how, in such a case, a man make at all an appointment of this sort.
Silesia,
MgHy
though his
-father's
reduced circumstances.
At
;
university at Wittenberg
During
this period,
classical
literature,
He was
considered,
besides,
and Greek
verse,
per-
own
life.
This
we
could possibly
Worms
after
which, to
HISTORICAL INTRODUCTION.
zerland to Lausanne and Geneva.
visiting Orleans
29
Next we
find
Mm
in France,
lie
and Paris
from
however,
soon
it
seems,
On
a
its
his return to
call
Here
his services
gave great
But the
at
work
There
was a Melancthonian
Hesshus.
of one
It
of such
men
if
as
Westphal and
mind with
still,
latitudinarian
This brought
the
we
warm
his
admiration of
Melancthon.
pleasant
;
be un-
made up
mind
place.
at length,
to resign his
He was
city
He was
steps.
at
no
now
in
what
" I will
is
betake me," he
said, " to
the Zrichers
whose repu-
tation
who have
so famous a
name
cannot be obscured
by our
I
rest."
preachers.
They
to
whom
have resolved
spend
my
life.
God
will
To
Zurich,
30
accordingly,
lie
HISTORICAL INTRODUCTION.
came early in the montli of October.
Here
lie
met
But
it
all,
and
it
was brought unexpectedly to an end. Frederick III. had conceived a great veneration
Martyr
for
this
aged
felt
service,
call to
In
the'
and
was a
negotiation,
Here he became
settled, in
He
though
spirit;
is
man
of
much modesty
quiet,
at the
his natural
in the prosecution of
his
proper work.
He had no
talent
for
preaching;
but as an
distin-
fulness of learning,
10, 1536,
in the
city
of
Treves,
after
passing
four-
HISTORICAL INTRODUCTION.
continued
profession
31
him suddenly
One
was a son
III.
of Count Frederick
of
Simmern
(afterward Frederick
of the
young
prince
whom
he had
As
they
fell
in with
some
drunken German students, of noble rank, who proposed to cross Olevianus tried hard to dissuade them from the stream in a boat.
the rash undertaking
fi^olic,
;
party.
the boat in
mad
play,
till
and
all
of
them
was
shore,
threw himself
but
it
only with the greatest difficulty that he was himself rescued from
being drowned.
Previously to
faith in
this,
;
The
life.
France
but now,
it
were from
bound
faith,
his soul
by a vow
to
become an
by devoting himself
to the service
He
civil
law,
But
his heart
was no
lono;er
the
became
now
to
qualify himself,
tion
by proper studies, for this vocation. His admiraCalvin led him for this purpose to Geneva. Then again
32
HISTORICAL INTRODUCTION".
find
we
Mm
now formed
as soon as
fact
home
possible to preach.
Not long
at once
after.
Here he obtained
school
;
minds
later,
month
we
find
in favor
of the Reformation.
in the place,
secret friends
leading
among whom were some of the magistrates and other The preaching of Olevianus was full of inflammacitizens.
effect.
As
a matter of
set free,
only after
much
negotiation, at the
fine
a heavy
Thus ended
stormy
the
success.
It
for the
Roman Church;
memory
of which
observance of what
is
the
this
deliverance
Olevianus, and to confirm the good city of Treves year after year
in the Catholic faith.
city,
by Frederick
III. into
Here
HISTORICAL INTRODUCTION.
33
we
find
him
at
somewhat
from
we have
it
by
him
for such
way.
By general consent,
it
first
in St.
Peter's church, as
was
called,
and then
Holy Ghost.
whom
new Catechism
If
we have
we
shall find
no
way
in
Catechism
for
it
appears to be
and positive
an outward,
note,
which
it
is
curious to
work
of Ursinus, approved
by
work of Olevianus, approved by Ursinus it was the joint production of both and it was this, not in the way of any mechanical putting
;
way
work
in
it
to both
and makes
it
impossible to
know
or say,
fact,
what
belongs to
still
This curious
moreover, becomes
34
HISTORICAL INTRODUCTION.
curious, wlien regard is had. to the difference of
more
temperament and
nature, wLicli
we know
to
They
were in many respects constitutionally unlike each other, and formed Ursinus stands out to move in different spheres of thought and life.
before us as one born to occupy the lecturer's chair, didactic, dialectic,
theoretic,
dry.
In Olevianus, on the
other hand,
we have
the
man
whom
combined
as one
And
yet, strange to
mind and
spirit
Their conis
and what
most
remarkable of
men
are as
it is
it
so that
hardly too
much
to say,
we may
one,
way
that
is
and
strange.
Such
as
it is,
it is
in fact.
With
all this
was the
measure
HISTORICAL INTRODUCTION".
tlie
35
and
great-
The
which
we
circumstances
more strange
since
it
would appear
directly to its
to have been
not so
much
inspiration rather,
end
a thing
mind
only,
but two
minds of such
different
not,
make and
fall
type.
into the error of supposing, on the
We
this
must
however,
style,
We
know
Reformed Church
and
it
is
new formulary
by the
first
celebrated Lasky.
In the
way
work, moreover, each of the two fellow-laborers put his hand in the
place to a separate
free,
;
private
Olevianus, in a
Covenant of Grace
Out of
such learning and diligent study grew forth in the end the Heidelberg
Catechism as
we have
it
now
and
yet,
with
all this, it is
no compila-
It cannot
be said to be outwardly
its
own
is
shows
itself to
36
HISTORICAL INTRODUCTION.
in
;
made
it
tlius
provided for
its
service
but
free.
When
way
a fresh
it
came to the
was brought
to take in
some
of
its
which form and matter unite themselves throughout to produce the conception of a single harmonious whole.
creation, in
What
in the formation
It has
been common
;
but
that
there
is
itself,
this supposition is
by no means
correct.
preliminary Catachesis,
it
must be remembered,
in Latin
whereas the
;
was
in
German
and
as
German unquestionably
The Elector Frederick
is
not so
much
in the
manner of Ursinus,
resembles rather the more easy and fluent popular style of Olevianus.
is
said to
himself in the whole progress of the work, even assisting occasionally in the
heart.
way
of suggestion or advice;
notice,
so near did
it
lie
to his
serves to
As
soon as the work was complete, toward the close of the year
of the
superintendents
HISTORICAL mXRODUCTIOISr.
and principal pastors of
tlie
37
Palatinate at Heidelberg, to
whom
it
was submitted
and
trial.
The examination
the
and a
new formulary was not only request was made to have it pubin
by
At
was placed
the hands of
two competent
scholars,
and
schools.
Not long
after
work made
month January,
Lord and
Both
original
is
editions
of
was a mere
trans-
and in which, as
it
all is
not
known
that the
first
it
Copies of the
work
in its first
given differently,
while they refer at the same time to a previous impression, with this
strange note on the last page
in the first print, in particular
What was overlooked (bersehen) folio 55, has now been added by com:
"
mand
The page
referred to is that
which
38
contains
tlie 80tli
HISTORICAL INTRODUCTION.
question, in
which a comparison
is
drawn between
in these
full,
Koman
it
Mass.
The
difference
as
it
now
and an accursed
Connecting
idolatrij^^
this variation
print,
with what
is
we do seem
indeed at
first
have three
different editions
of the Catechism.
There has been, however, a curious mystification here again, in proceeding, no ^'^regard to the supposed peculiarity of the first edition
'
>
word bersehen
first
^_1
O^as applied
Henry
Alting, in the
^^^
error of supposing, that the 80th question did not appear in the first
all,
but
"
inserted in its
by
special
command
of
the Elector.
also,
to be discovered reasons"
was
left
out of the
at the
and
referring us at the
end
of the second edition as of itself proving the truth of the statement although he finds himself embarrassed again in his notion of only two
by the fact of that other variation which has been mentioned as holding among different copies of what was taken to be the second a difficulty, which throws him finally upon the conjecture, edition that the change in question was made while this edition was going
editions,
;
copies.
Van
same
Alpen
HISTORICAL INTRODUCTION.
track
;
39
80tli question
was
at first
dropped
and ordered
to
be printed
though
fairly
it
needed
still
a thii'd edition,
it
would seem
off as it
then, to bring
stands.
him
now
this
The
late
But
to
whole
difficulty
with the
known now
to be imaginary and gratuitous. Copies are still extant show that there was indeed such an issue, differing from what are
is
not in any
The
stops
one
sacrifice
and
and an accursed
it,
idolatry."
This bitter
execration, as
only,
we may
call
came out
it
and then
in full form as
we have
now
may be
and
offers
us no
whole matter.
one and
changes in
The
thi-ee
many
to
varieties only of
was subjected
two
different
in part,
and then in
full as it
;
now
stands.
The
addi-
assigned for
it is
40
HISTORICAL INTRODUCTION.
Council of Trent had pronounced not long before against the Protestants.
He
felt
it
necessary,
it
stop the press twice, in order that he might hurl back his ban
upon
and
it
proved to be afterward
for
In the
social
and
it
called to pass,
finally for
for
much
and
such
whole
w"as
In this
first
;
not numbered
by
chapters only,
not verses
Before
new
later times.
The
first
separate edition
we
No
It
new
religious text
book
into use.
to have
it
it
prepared and
published
by
authority
it
was intended
it
;
to have
very
life
faith
accord-
was
to
be
way
for the
whole people.
it
We
have seen
how
the
them
to
make
use of
it
HISTORICAL INTRODUCTION.
constantly and diligently in their work.
41
1563 was so framed as to make it an integral part, the very ground and basis we may say, of the whole church system of the Palatinate.
The
pulpit must be
bound by
practice
it
as a perpetual directory
sufficient
and
rule.
standard
and
but
it
Bible, at the
same time, in the sense of the Catechism, and care must be taken to
quote and bring in the language of the Catechism, to enforce and
support the preaching, as well as to
able in the eyes of the people.
make
In any
case,
the Palatinate were not to have general liberty to preach from any
part of the Bible, at their
own
pleasure
for
how was
it
to be supposed
?
They
as
was
To
was
crown
all,
For
this
purpose
it
was
had gone,
in this way,
Catechetical
easy to see
what
force it
it,
to clothe the
it
the reigning
42
HISTORICAL INTRODUCTION.
But
care
was
taken, at
tlie
same time,
tliat tlie
work
of
tlie
pulpit
in this
of the school.
The whole
the
its
knee up
to
theological chair
the university,
must be
so
ordered as to have
The
of the land
and"
it
was
young were
Then the
mould of
ministers themselves
doctrine,
must have
their
minds
cast
into
it
as a
by its being made a prominent part of Thus it was that Ursinus himself, immecommenced a course of
taken by
it
upon
it
till
in the Sapienz-college
repeat yearly
as late as 1577.
after his
Notes of these
different hands,
were given
but
soon
do
justice to
memory
of his
most distinguished
material,
was requested
and
revise the
and to put the whole into what he might consider worthy and suitable shape. In this way was brought to pass the work which
much commendation,
Commentary of Ursinus on the Heidelberg Catechism. Its true and proper authorship belongs largely, it would appear, to David Pareus.
THEOLOGICAL
AISTD
The
was
in truth a grand
historical act
HISTORICAL INTRODUCTION.
direction to its
43
whole
life
and
it is
no wonder,
therefore, that it
all
drew
upon
lands.
itself
neighboring
For Germany in
was a
fact of
most ominous
significance, carrying in it
nothing
less
German Church.
erection
was the
lift-
felt to
movement
Germany,
as
it
common banner
for
of the Confession
different forms of
of Augsburg.
We
sense,
The Lutheranism
Confession in
original
form but it was still of regular and fair German Church, and came in for its full share
;
Augsburg
faith in the
we know,
work
in the
all,
and
it
that this
work
of itself
amounted
to anything like an
abandonment of
different order
and altogether
;
of Protestantism.
in his
He was
an admirer of Calvin
but not so as to be
own view
a deserter of Luther.
As
44
HISTORICAL INTRODUCTION.
He
chism
to the
so,
Augsbm-g
Confession.
He had
to
it
no
difficulty in subscribing to it
afterward, as he
istic S3niipathies
it
had subscribed
before.
Why
when
it
to accept
in
the same
hesitation?
Then
as
to
the authors
of the Catechism.
in open correspondence
and and
by
birth
Germany.
burg Confession.
was now
If its
German Church.
aspect in this direction might seem to be, in one view, wholly polemical,
there
it
in
which
it
was intended
say, it
at least that
should be
But
it
was not
we may
this.
was
felt
altogether im-
was
fact
inward
falling
and a
real
was
in vain to think of
might be considered
let
issue
and end of
it,
Melancthonianism,
now
look to
and
HISTORICAL INTRODUCTION.
lay
it
45
well to heart
all
for
to
show that
it
had
it
been infected
for it therefore to
?
It is a
most
among
the
first,
was
called,
against the
new
What was
for
to be expected then,
in its rigid
;
we may
Lutheranism
fact
and
strict
form
took place in
it
were possible, to cover the Catechism with everlasting shame and Foremost among
its
contempt.
A much
in
man
of great
who
had
The
"little
German
Calvinistic
Catechism
" is in his
eyes full of all sorts of dangerous error, a hellish, of sacramentarian fanaticism, only
more than
worse by
fession."
devilish leaven
"
made
its
other attacks,
we simply
Wirtemberg
in
divines, Brentz
criticism.
Thus
did
it
draw
attention
upon
and become
war on
all sides.
was
published
a.
1564, in the
name of
46
HISTORICAL INTRODUCTION".
Heidelberg University.
He
tlie
same
these
and Andrea.
itself,
Both of
in
Catechism
the Neuthis
account.
The Conference of Maulbron about the same time, in which the theological leaders of Wirtemberg and the Palatinate held a regular
debate, in the presence of their respective Princes, for six days in
succession,
The
disputation
side,
was mainly
The
Both
subjects
my
body.
the victory.
On
So
it
came, as the
abating, if
it
were
By
the Reli-
No
HISTORICAL INTRODUCTION.
to enjoy
47
tliis
political compact.
Had
he
not
forfeited,
by
and
title
to be
considered
still
within
terms
Christopher,
Duke
of Wirtemberg,
between
than
whom
common
this
himself
common
It
was a
magnanimous
life.
Elector,
which
it
into effect
by
to
the
Emperor Maximilian
in
moned
meet
at
Augsburg
the
spring
of
the
Frederick was fully aware of his danger; but he would not allow
himself to be dissuaded from attending the
diet.
Here
it
soon
cause
for
all
any
and read
Catechism not
ag^reeinsr
with the
his
Augsburg
dominions;
abolish,
its
Confession,
all
On
time, as
this,
we
withdrew
;
for a short
were to
again, attended
by
48
Bible,
HISTORICAL INTRODUCTION.
and in the presence of the assembled Princes entered upon that
defence,
memorable
fail
to
remind him,
at the
same
was
in
command
or be obeyed.
Where the salvaquestion, it was God only who could properly He was ready, nevertheless, to make answer
Calvin's books he
had
know
exactly
what
Calvinism was.
Recess,
in
good
Confession, at
other Princes
as believing
now
to
he continued
;
still,
it
nor did he
this
it
As
was
all
fortified
with marginal
proof
texts, that it
What
he had publicly
declared before, he
now
assembly
show
him anything
would take
it
as the
Here was
this service,
hearty thanks.
this
Majesty's
gracious forbearance.
ever,
Should
be disappointed, how-
promise of his Lord and Saviour Jesus Christ, made to him as well as
"
"
HISTORICAL INTRODUCTION.
to all believers, tliat
49
what
lie
might
name
in this life
made a deep
and
so
moved, that
" Frederick,
you
more
The Margrave
of
Baden
also,
as the convention
:
"
Why
!
do ye trouble
man ?
He
was
and expectations
of his enemies.
was
felt
and when
it
came to a vote
diet
on the
subject, accordingly, it
finally, in
of the Palatinate
was
stiU to
Augsburg
arm the
political
to Heidelberg, safe
On
the
festival,
communion
in the
he partook of the sacrament, in company with his son Casimir and the
whole
court.
50
HISTORICAL INTRODUCTION.
THE CATECHISM IN
ITS
OWN
LAND.
The
Catecliisni
was thus
its
acknowledged symbol of
of ten years
religious faith
and
life
and
now
it
wrought there
effectually,
We
it
future
was
The
reverse of
was painfully
true.
up
in the
filling it
strife.
One
in the Calvinistic
by
view of the
Arianism
made them
to be
mere
acts of religious
and
at last, to the
no small confusion of
Neuser and John
Adam
Sylvanus.
Neuser,
it is
known, made
way
to
Constantinople, became there a regular Mohammedan, and died as an atheist in honible shame and distress while Sylvanus was made to
;
pay
by a public
execution.
HISTORICAL INTRODUCTION.
51
Then
there
for the
whole
was
called,
having
Amberg
its
;
in
many
respects a separate
government with
with
own
privileges
and
Elector's
itself.
eldest
son, Prince
No wonder
that the
this opposition,
ineffectual.
its
Lutheranism, in
in the
own
Upper
Palat-
and
its
tinually
whole Palatinate
of the Rhine.
The cloud
burst,
when Frederick
place on the 26th of October, 1576, in the sixty-first year of his age,
his
life.
As he
bed
:
felt his
" I
have lived here long enough for you and for the Church
I I
am
called
;
now
to a better
life.
Church what
could
but
my power
;
He who
I
possesses all
power,
for
was born,
still lives
and
and
He
Neither will
He
allow
God upon
my
my
successors
effect."
52
HISTORICAL INTRODUCTION.
tlie
had
31st
Psalm and
tlie
Gospel of
after
St.
John
read to him
by Tossanus, with a
suitable prayer
which he sank
Louis
new
Elector,
measures for changing the whole religious state of the Palatinate into
new
form.
force, to
Lutheran.
and unmerciful
it
a sad
is
not
The more prominent theologians were soon compelled, of course, to quit their places among them were the authors of the Heidelberg
;
The
first
person, indeed, on
new
23rince fell,
was Olevianus.
whom the marked displeasure of the He was known to have been the soul
;
and
it
and
his
He
council, forbidden
civil arrest.
crown
all,
placed under
He
found a
;
new
a sphere
him
to so
much advantage
zeal,
before.
full
of
embraced
all
To
among
other labors,
HISTORICAL mTRODUCTION.
53
is
by wMcli
lie
deserves to be considered
tlie
Hs
Ursinus,
when
honorable refuge with Prince Casimir, second son of the late Elector,
who
made
and succor
there, as
much
as he
now
so cruelly persecuted
by
his
Lutheran brother.
Under
his auspices a
title
new seminary
Here
own
dishonored
him any very for this had become for him years before a burden, which he found to be more than he could well bear. He had been diseased in body and mind, and was yet at the
indeed, to have been with
;
sort of
vrith
morbid hypochondria, that seemed to color everything in life its own sombre hue. The theoloo:ical and ecclesiastical ao^itations
pain.
There
is
something
"I
made it a very nightmare for have received a wound from this conflict,"
which I do not expect to
life."
54
lie
HISTORICAL INTRODUCTION.
says
:
" I
am weary
life,
and
for the
most part
execrate
possible
society
them with horror and disgust. So I keep me as much as to the monastery in which I dwell, and avoid not only the
and conversation of men, but also the very sight of them." So, in 1572, to the same: "I am more and more weary of all things in He speaks of his situation frequently as a perpetual round of life."
tribulation
and
distress,
and longs
In
such circumstances,
we
;
much
in being requii'ed
He had
for
to carry
away
plainest style.
His settlement
at Neustadt, however,
brought with
it
no escape
He
end
;
hypochondriacal
man
to the
same
the pen.
Here he published
work Admo-
Form
formed indeed,
we may
life.
He was
monument
to his
memory.
The
in-
him
as a genuine
A funeral
was pronounced on the occasion, in Latin, by the celebrated Francis Junius, which is still important for the picture it preserves of his mind and character. Its representations, of course, are
oration
HISTORICAL INTRODUCTION.
55
for tlie color-
somewliat
rlietorical,
ings of friendship
and recent
but
as,
after all
proper abatement on
tMs
score, it is sucli a
glowing eulogy
coming
tell
In this same year, 1583, the Elector, Louis YL, also died, in the midst of his days, and the triumph of Lutheranism in the Palatinate
faith
and
of Concord
had
The
its
birth
by
the eventful
Heidelberg and the Palatinate, and restored the whole land again to
the possession and power of the
foreign
Roman
Catholic Church.
Crowds of
monks came
in,
The Reformed
The Catechism
fell.
a Catholic aspect.
Jesuit college.
By
ceased,
fell
true
56
HISTORICAL INTRODUCTION.
rising
Of
settled in the
it
when
;
the
war
by the Swedes
and only
work
and during
supremacy,
Finally,
we may
by
forever.
eignty of the Palatinate, in the year 1685, passed into Catholic hands;
and soon
the
after the
filling
the land
Roman
fill
Church.
;
many
cases to fly
the country
to
their places.
but the
rights.
Protestant cause
and
Reformed Church.
Now
it
was
particularly that
the Heidelberg
Catechism became more than ever, in this direction, a subject for angry
vituperation and quarrel.
The 80th
question,
which had
all
along
been a cause of
offence,
regard to
it filled
came
finally to
an explosion,
HISTORICAL INTRODUCTION.
wBicli for a time threatened to overthrow the
5^
Palatinate altogether.
In the year 1719, during the reign of Charles Philip, some bookseller,
a Catholic,
who was
with the
words underneath
Prince, mildly
all sides,
By
The
enough disposed himself, was so urged and pressed from that he found it impossible to withstand the tumult and so
;
of this edition, and forbidding thenceforward the use of any copies of the Catechism that should contain the 80th question.
aimed
life
it
at the
and through
at the
Reformed Church, of whose confessional rights in the State was the acknowledged symbol and pledge.
of the
As
England,
Prussia,
Reformed German
letter
Principalities
them
much
discussion, argument,
high ground he had taken, and to revoke his offensive decree the very
next year after
it
was
issued.
Under
58
HISTORICAL INTRODUCTION.
in the Palatinate
might go on to use
it,
LAITOS.
Had
Church
it
must have
and
fallen
The
most
part, in the
never recovered
;
Thirty Years'
War
and
when
still
Roman
Catholic
declined
at
first,
instead of being, as
it
was
it
the head of
the
least consid-
But the Catechism has a wider history than that of the particular Church to which it owes its birth. It very soon passed beyond the limits of the Palatinate, and became the property also of the Church
in other lands.
Its
way demand
commanded,
not only the respect, but the admiration of the entire Reformed
On
all
sides,
it
was welcomed
as
summary
merits.
it.
It
was considered
friend,
Writing to a
Henry Bullinger
says
" I
HISTORICAL INTRODUCTION.
interest tlie Catecliism of the
59
most
illustrious
have
heartily-
blessed
God who
book
is
perfects the
The arrangement
with the greatest
of the
clear,
;
set forth
;
edifying
I think that
no better Catechism
is
whom
all success."
an example of the way in which the work was received generally throughout the Eeformed Church. With a sort
This
as
may be taken
it
character of a
common
it
on which systems of religious instruction were formed by the most excellent and learned divines. In the course of
basis,
became the
upon
it
was shown
of
it
strikingly
different
by
made
into
Modern Greek, Low Italian, Bohemian, Polish, HungaArabic, Malay, and we know not what other strange dialects
Hebrew, Ancient
besides.
through as
many
it
different versions.
No
esteem.
;
before
its
appearance
in particular, those of
60
Calvin.
HISTORICAL INTRODUCTION.
In
tlie
midst of
tlie
however,
tlie
new
text
book
of
Reformed
tlie
Palatinate,
found also general acknowledgment, and was soon invested witli a sort of universal authority, as a bond of religious belief for the land
at large.
In
St.
Gall
it
into
tlie
schools
and churches.
The Catechism of
Zurich,
which
might be denominated rather the Swiss Catechism from its universal use in the country, underwent in the year 1609 a remarkable revision,
which was
so ordered
;
as to
conform
it
Heidelberg Catechism
only,
method
matter.
By
force
the Swiss
The high
credit in
it
which
it
In France, the Reformed Church made use of the Catechism of PubCalvin, which was often called simply the French Catechism.
lished in
its
rudiments
first
at Basel, in
its full
now
stands
name and
Catechism
resembled in
many
itself.
was
translated
into
appeared
modern European tongues and was honored with many commentaries and expositions by learned men of different
HISTORICAL INTRODUCTION.
countries.
61
tlie
chetical instruction.
was considered
Though not brought anywhere into formal public use, the Heidelberg Catechism was held always in the highest respect; as appears from the fact, among other things, that different translations
of
it
In ExGLAisTD
regard.
and
Scotlaistd,
we
find
it
it
Immediately
after its
formation,
was
known and
was adopted
Teachers as
book
in the remote
it,
it
was more
in credit
The Reformed
exerted
beyond
and the
by neighboring
still
Netherlands; but
crisis,
by
which Lutheranism
itself
became complete
of Concord.
Form
large
amount of
as
crypto-
Calvinistic feeling,
moderate
directions,
62
accordingly,
tlie
HISTORICAL INTRODUCTION.
we
In these lands
we
which secured
amount of
respect
and
use.
we
find
them
all either
supplanted altogether, or
made
the Palatinate
which attained in
way
to a sort of universal
In Juliers, Cleves,
and Berg,
in
it
it
was
and schools
and
an
1580
was invested
standard.
cities
in form
with the
fall
authority of
ecclesiastical
So afterward in Hesse
Cassel, Anhalt,
faith.
and
It
Hence we
Reformed congregations to
lecture
As
Germany
was
by the
It
contradiction
it
was
by
Reformed
question, in particular,
all
was
laid
up
to reproach.
when
it
minister
was
to preach
upon
this question,
disorder.
Not
monks might be
heard.
HISTORICAL INTRODUCTIOK
at tlie public fairs,
63
was made
to
do
its full
share of similar
way
so
in this land,
the Church
Republic.
From
the
completely prevailed.
The
Belgic
mainly at
first
by Adrian
in the
after
which
it
Especially
which
State.
in the year
was
in
common
use.
The Dutch
origi-
congregations used at
nally
first
drawn up
by Lasky, and
Dutch language by
Jolin Utenhoven.
As
till
grow
in
credit,
it
became
a short time of
acknowledged
As
made use
of
it
64
HISTORICAL INTRODUCTION.
In
tlie
Amsterdam.
it
was recommended,
that where the
tliat in tlie
Heidelberg Catechism.
recommendation in
The Synod of Emden in 1571 renewed this somewhat stronger terms. Finally the Synod
full
held at Dort in 1574 changed the advice into a decree, making the
Soon
after this
we
find
it
it
required,
on Sunday
whole of
it
once a year.
Then
it
was
made a
and schoolmasters,
as well as professors
by a solemn
subscription of their
names, to be governed
of a
by
it
The
city
Gouda in South Holland undertook, some time new compend of religious instruction into its
the attempt.
Indifference
to introduce
schools.
But the
to
the
Church.
So
it
become
in this
it
reigning religious
spoken of at
last
Here
lands.
had
its
enemies, as in other
;
as a public pest
it
and to show
at times or
whip
it it
with rods
into contempt.
it
besides, however,
from a
different quarter.
As
it
Germany, so
it
HISTORICAL INTRODUCTION.
Arminius himself professed to be
doctrines; but
points,
lie
65
satisfied
it
in tlie
main
to
witli its
had
difficulties
with
remove
its
objectionable features.
as they
the Remonstrants,
were
called,
style.
They found
It
much
in
the
had been
introduced too hastily into the Church, they thought, and without
proper examination of
its merits.
willing to have
it
it
were part of
God's
to
it
Word and
;
by
subscription or oath.
These
difficulties led to
the calling of
Synod of Dort
which deputies
were invited
at the
in other lands.
them
the Catechism
The
result of
all,
as is generally
by the Arminian
party,
from the
before to establish
confessional significance
it
and weight.
On
General
and the
result was,
we
as
it
stood,
declara-
tion:
"That
9
in the united
judgment of
all
66
botli foreign
HISTORICAL INTRODUCTION.
and Belgic, the doctrine contained in the Palatine Cate-
Word
of
God
at
all
points
that
was nothing
;
in
it
in this
correction
and that
it
to the understanding of the young, but suited also for the advan-
so that
it
could continue to be
by
means to be
and
retained."
When we remember
the ecumenical
which
may
The
greatest attention
was paid to
Netherlands.
institution,
became an
embracing in
It
its
must begin
go forward in the
congregation, as a
and perfect
work
The
pastors
must
Sunday; besides
chetical
exercises,
and holding
houses.
cate-
once a
week
if possible,
in private
It
became a
was made
to
be of canonical authority.
be, indeed,
it
understand
how
this
HISTORICAL INTRODUCTION.
as
it
67
to multiply
prevailed both in
which lay
at its foundation.
referring to a
number of
not
so
well known.
catalogue, bristling
Van Van
Van
der
Van Hattem, Van Hoeke, Van der Steeg, Kemp, Van Pothoysen, Venhuysen, and
to
is sufficient
of this
Dutch.
The best
in either language,
;
how-
was commonly
A
is
in
their
time,
and passed
many
editions.
"
Golden Jewel
1*719, in
Amsterdam,
German
Adolphus Lampe.
after edition,
for a
both in
Peter
De
many
times,
Of earlier
in
work
of Festus
;
Hommius
was more
whose name
it
bears.
; ;
68
HISTORICAL INTRODUCTION.
The
literature of tlie
it,
founded upon
ations of
it,
or suggested
by
it
in various
ways
different abbrevi-
in the
way
common
plain use
it also,
more or
Thus we have, as early as 1597, Pincer's and afterward Plante's "Epigrammata Sacra," both
and rhyme.
in Latin verse.
written
upon
it
it
out at
Amsterdam, 1725, question and answer, in full Dutch metre, under the sounding title " The Lustre of the Reformed Church, Shining forth in
:
a brief
Summary
far
"We read
So
do
it
we have been
Dutch
is
The
bounds.
Afi'ica
With
in
the
colonies, it has
but what
Ameeica
new
history and a
centuries
it
was
first
erected
New York
Around
it
sive years
Reformed
Dutch Church
soil,
till
known and
later in
A century
sprung indeed,
in a
comes forward
HISTORICAL INTRODUCTION.
69
She too has had her deep waters to pass through, whose billows had
wellnigh swallowed her up.
in
Though
still
notice
and
less
No
proved
sufficient to
At
this hour,
only as
it
becomes more
rejoicing
life,
and glorying
in
it,
as at
to her ecclesiastical
fully
to
compacted together, in
coming time,
as
" a holy
in which, as
we have now
seen, the
Heidelberg
For
it
was
by
its
regard.
we have
seen,
young
The
all
it
to
any broader
fix
No
sooner had
it
began to
It
upon
than
might have
likely,
would be more
70
HISTORICAL INTRODUCTION.
other, to
this,
any
become of
all others,
But
with
gave
way
in such
of the Palatinate.
only,
or national, this
assumed more and more the character of a So while each country had
also its
own
all
common bond
as well as
was
by all who were friendly to the Reformed Nor was this praise transient, an ephemeral faith in Germany itself. On the contrary, burst of favor, followed again by general neglect.
the authority of the Catechism grew with
its age.
It
;
became the
Cate-
its
it
Lutheran
to,
Church.
sides,
we
foes.
find
It
on
all
by both
and
in learned universities.
Cocceius, Schultens,
in this
way
the basis of
aid to give
it
voice and
power
in the world.
It
Never
way
of translations, comsort
and
expositions.
so
from the
press.
peculiar
The
HISTORICAL INTRODUCTION.
distinction
^l
from
tlie
mind
the relation between this and the doctrine of the sacraments became
We
can easily
that there
was a
difference in this
;
way between
the Helvetic
own
in a very
the
rest.
by
its
own,
life
brought in
Now
midst of
have been
able, in the
acceptance and
it
common
favor, can
be accounted
in
it
for only
by supposing
called the
t
to
be
so constructed, that
we have
what may be
its
nothing more.
catholic spirit,
The
fact is
broad,
irenical,
and yet no
the
common
its
regards
own
;
confessional system,
it is
negation simply
in this respect
whole profession of
catholic,
all
so is there
true
72
Christian faith.
HISTORICAL INTRODUCTION".
Only
so can
we
understand,
all
how
it
should have
and keep
for itself as it
which has
all
Reformed Church.
It is
it
is
not offensively
more than
to contradict
and deny.
;
throughout, in opposition to
out, in opposition to
Romanism
;
and Reformed
it
also through-
Lutheranism
and
was not
possible, as the
this opposition in
in the
by
whom
it
but lookreason to
we have
is
Even
its
antagonism to the
Roman
Catholic Church,
if
we
it
80th question,
is
managed
which
SACEAMEKTAL DOCTELNE.
The
to that order of
Form
of Concord.
proved
to be afterward,
appearance
but such
HISTORICAL INTRODUCTION.
Y3
men
as Brentz
for its
to do,
and Andreae were busily engaged in preparing the way advent and the course of things in the Palatinate had much undoubtedly, with the theological movement which was thus
;
in their hands.
Near the
in
Synod
at
faith,
work
dom
was
guished not simply from the Zuinglian, but also from the Calvinistic
theories,
;
and
matum^ was
tion of the
be a necessary
anticipafor
was
itself,
in truth
an embryonic
Form
of Concord
the
and
birth.
such spiritualization of
by simply
affirming,
He
into
"
He
shall
come again
" that
according to His
human
which,
the
nature,
He
is
now
He
is
at
"
Y4
HISTORICAL INTRODUCTION.
is
Godhead
that
it is
it
must follow
it
Manhood which
has
as-
sumed, but
yet none the less in the same also, and remains personal-
ly united to
is
it."
"though Christ
is
in
heaven
true
and
is
worshipped"
whereas
the
there-
fore to
It
be worshipped in them."
for
was here mainly that the Suabian theologians found occasion assailing the Catechism with those strictures, which drew forth
its
defence.
which proved
morbid
spirit,
the discussion was occupied for five days with the subject of Christ's
glorification
and omnipresence
in the world,
and
last
controversy
was
Holy
press.
Eucharist.
" infelix
bellum ubiquitarium
Finally,
^kept
the
Form
Ursinus, as
we have
seen,
Admonition in
reply,
which was held by many to be the ablest work that the whole
controversy had produced.
There
is
no room
for
any mistake,
thus,
Lutheran theology in
this
form
is
concerned.
But we need
to have this
main
issue, as it
HISTORICAL INTRODUCTION.
and
clearly before our minds, in order that
tlie
'^S
we may
not
fall
into tlie
mistake, on
its
wholly
different relations.
To deny
many
it
in the
mean
to turn
into something worse than folly its professed relations to the Lutheran
itself,
so ear-
Tbingen.
by its As we have
in the beginning, to
be a ruptm'e
Church.
It
was supposed
to be in
sacramental
was held
from
to
come
its
fairly
changed form
which,
it
will
be
remembered,
differs
its
making the
it
is
stul declared to
go along with
The mystery
;
only the
question of the
determination.
mode
or
manner of
it
is
left
So
mystery
is
concerned,
the last
first.
was supposed
at least to
mean
all
that
76
mSTORICAL INTRODUCTION.
We
Catechism,
name
of the whole
before the world the true position of the Palatinate with regard to
this
" "
whole
subject.
The work
to
which we
refer
is
the famous
title
Vera doctrina de
that
coena."
body
of Christ
;
is
in
heaven
it
that
the elements are signs and seals of the things they represent, and not
and
receiving,
;
and
sacrament
that they
become ours
then, not
by
by
its
faith
abundantly
plain.
is
was the
are told,
fashion of
calumniators to misrepresent.
The
signs,
we
them.
Where
the sacrament
is
where
faith is at
made
its
of
it
by the
and truly
communication
They
in themselves to produce
but
still
in the
way
of certification
HISTORICAL INTRODUCTION.
God's
Spii'it,
it
77
tlieir
right
vehicles of
What
is
thus
communicated to the
Christ, the benefits
He
Himself, His " person, substance, and being," through which alone,
said,
we
This mystical
it is
which
then the
view, but to actuate and carry into effectual force in the very article
of
its
own
transaction.
And what
is
thus received,
we
are told
nature, but
more
especially
nothing
less in
body
in
which
He
"
reigns,
now
risen
all
but
also, since
testifies as
body
more
and certainly
if
:
as
with the
still
Again, in terms
the declaration
possible
and
strong,
we have
"
blood of Christ are in His Hohj Supper, and that they are therein
also truly eaten
as
but that
He
is
angels and
men
all.
written in God's
Word."
distinction,
Not
in the bread
Not
therefore in the
less certainly, in
way of any local comprehension but yet none the a way transcending, for faith, all merely local rela-
Y8
tions
HISTORICAL INTRODUCTION.
by
tlie
working of the
it
In
view the
body being
It
in
heaven only,
earth, is considered to
it
be no bar
communion with
whose minds
in the sacrament.
and
power
Even
what may be
and closeness
all
Such
is
the union
New
we
are
now
His people.
Why
then should
it
for this to
have place
in
heaven and we on
the earth,"
communion there with His blessed body itself, through the working of the Holy Ghost, in a way " The ascension of Christ into surpassing all natural understanding ?
nevertheless come into
we may
here
leaves His
body indeed
in the
in
the bread
for the
though
are
who
on
is
in heaven, a
thousand
are
HISTORICAL INTRODUCTION.
bound
together.
79
For
wliicli
reason
tlie
body of Christ
is
not alone in
is also
eaten therein."
After
all this
we
the " Grndlicher Bericht " devoted to the purpose of showing, that
article of the
Augsburg
say, that it
Confession.
Calvin
we have
itself;
though the
had something
to
do
also,
form of
conception and
With
we
are
is
not
now
concerned.
Let
it
pass for
what
it is
worth
all
we wish
to have
it fairly
understood, that
this,
and no
other, is the
scheme of
Catechism.
of Christ's
With
body
all its
in the sacrament,
like
hand to
way, what
may be
is
mystery of the
do-wTi into the
Its
view
mystical,
its
is
on
faith
common
labored
reason of men.
effort,
So much, indeed,
which
several questions
in relation to this
whole
subject.
The
doctrine
80
HISTORICAL INTRODUCTION.
tlie
on
one
side, it
may
tlie
tlie
Chaiybdis of an equally
false spiritualism
on
however,
This
its
authors, Ursinus
and Olevianus,
are
Genevan teacher
to show,
how
in this
work a
ecclesiastical surroundings,
own
end.
in the sixteenth
century
agree fully with the old church idea which he labored with so
much Where an
made
way that this is supposed to be only for a predestinated number of the human family, and to have no real regard whatever to any who may stand from their birth outside of such election it is not easy to see certainly, how much earnest can be
Christian salvation, in such
of Christianity
how
room
And
so
it
has
been found in
fact,
any
HISTORICAL INTRODUCTION^.
lengtli of
81
time together.
Where
has been allowed to rule the course of theology, the Calvinistic theory
of the sacraments has gradually lost
its
meaning altogether
whereas,
Germany especially, the doctrine of the decrees has been held only with much qualification and reserve. In any view, it must be
as in
it
has
and most
way, the
that
it
has not
made a metaphysical
its
principle, in this
root
religious teachings.
For children in
particular, all
But we may go
farther
and
say, that
they
any confession or
church
use, or
common
Christian communion.
must be regarded
is
content to measure
standard.
No
;
and
free
whether even
may
well be
made
a question.
to say, that the Catechism carries with
it it
We
in general
harmony with
their
But we know,
clearly
at the
showed
to
felt
be strongly against
11
by
their
persevering
82
destroy
its
HISTORICAL INTRODUCTION.
authority and credit
;
wliile the
not simply for the Dutch Church, but for the Reformed Confession
in all lands, took
it
It
work
is
Nowhere do we
work of his
Thus, as
we know,
its first
man
we may come
to
Christ.
It begins,
by
Not only
is
all
men
are
(qu. 3-5)
but
this fact
referred also to its true ground, as holding, not just in the individual
will,
is
life
become
so corrupt, that
we
"
evil is
The ruin
is
organic,
and
as such,
a redemption of humanity
of bringing true deliverin this whole.
in its wholeness
of
all,
as the only
life
way
embraced
That
which
is
born of the
itself
flesh,
the nature of
man
and in and of
behind
;
own
HISTORICAL INTRODUCTION.
83
Our
"
way,
is
in ruins
its
;
powers paralyzed
all evil
"
though
it
still
under
If
be asked now,
is
how
this
place,
no attempt
made
himfirst
We are
free will of
man
;
Our
;
first
estate
but by
sin
this,
their
own
in fact,
and so brought
and
the
The
origin of sin,
beyond
It rejects all
Manichean
freedom
on the other
these
its
itself,
takes
its
two
understanding to manage
own embarrassment
in the case as
it
best can.
this way, truths too of the most important and most immediately
practical sort,
tions,
it is
not to be reconciled
by
the understanding in
common
at
all,
form.
be received
through
What was
in
Christ.
lost in
Adam,
next place, has been recovered for us again, and more than recovered
He
is
Christian
salvation
Himself
all
constitute a perfect
medium
the
human
being in His
so that "
own
the same
human
for sin,
" is
brought to make
full satisfaction
and
to
"
g4
large, in
HISTORICAL INTRODUCTION.
Him
and through
Him
as the second
Adam.
To
the full
come,
who
by
faith
as
we have
it
embodied in the
justifi-
The
by
faith alone,
" satisfaction,
righteousness,
and
any merit on
But
be of such a
same time, that the grace which is thus objectively made over to us in Christ, carries along with it from the very start the The apprehension and approprinciple of our personal sanctification.
character, at the
priation of
it
it
to
become
;
at once the
power of a
new
(we
divine
life
who
by
Faith
itself,
life,
in itself the
whole
The Holy
Ghost
works
it
it
in our hearts
and confirms
All
is
by
of
grace
and the
sovereignty
fall
reigns
supreme
it
shrink from
fall
the
and ruin
of the whole race ordained from all eternity, in order to open the
for the
way
HISTORICAL INTRODUCTION.
race
85
^wtlch
;
is after all
Calvinism
:
left
untouched,
except as
may seem
to
The
idea of predestina-
of
Adam
by
Christ,
who
"
by true
;
faith are
ingrafted into
Him, and
receive all
or that the
Son of God gathers and preserves for Himself, out of the whole hiunan
race,
unto everlasting
life,
"
Still
of course, do
;
we
or of
hear formally of
what
is
the neces-
be of no
for a
fragmentary
part of
Mind.
for
here of
all difficulties,
and true to
all
sound religious
declares, in conformity
mth
themselves, that
body and
race " (qu.
its
God
human
"
37)
which
"
is
of course
is
asserted before of
Him
which sinned
satisfaction
Adam, might
and so
"
in
Him
again, as the
for,
new Adam,
"
make
for sin,"
obtain
and restore to
us, righteousness
and
life
"
So
irresist-
lost
86
afterward,
HISTORICAL INTRODUCTION.
we
it
in the Heidel-
berg Catechism.
popular
representations of the Bible, without pretending to solve the philosophical problems that
lie
behind them.
it
;
As
it
work of conversion
is
by
it,
in great
measure
,
at least,
unmooted and
unsettled.
makes
faith to
include in
it
everlasting righteousness
on the
represented throughout, as
him by
This
is
on to the
full
and
force.
But
had not
much
to the idea of a
making
His
grace,
and
own security as being comprehended They know themselves to have in Christ all things
which
clear
is
that pertain to
godliness and salvation, not only for this world, but also for that
to come.
in
persuasion,
it
may be
life
;
lasting
nor can
it
be
said
properly to rest at
all
on the
fact.
We
may
itself fail
and come
HISTORICAL INTRODUCTION.
87
they
last,
of their
own
This of
itself
then
is
is sufficient
to show, that
its
own
and
confidence
may
all,
there
is
that
is
its
way
but that
is
not
just in
as
and of
it
itself
final deliverance,
makes
hold on what was real and true for them only while remaining in
\/
'
bosom.
through the
New
Testament, as
work
of our salvation.
election sure
;
We are
we
are to
diligence to "
make our
left
;
calling
and
"
promise being
rest,
any of us
it
we
are
made
partakers of Christ,
we
but
it
All back
of this
1
is
or
settle.
Here then
chism and
is
many
may be
88
HISTORICAL INTRODUCTION.
which we have now referred are
general system of doctrine.
at least involved
it
Calvinistic points to
or implicated in
its
So
must have
could not
had become of
confessional authority
it
since
it
was
for instance
by the Synod of
^ Dort,
itself
as
But
;
this only
general
practical
doctrine.
horizon.
to com-
Reformed Church,
in
Germany more
This
is
own
The authors of
own
around
them
which, as
we know,
included
much
satisfied
Or
rather perhaps, as
we
shall
it
see
presently, the
method of
determine
because
thus comprehensive in
its
views
appearing
to
what
it
may be thought
;
But
in this it
which
;
also
what seem
to
be
conflicting
views
though
HISTORICAL INTRODUCTION.
it
89
now
have, to be seen in
it
and agreement.
;
has
whose
very contradiction
found to be necessary at
harmony of
their constitution.
Much depends
plan of
its
no doubt, on the
own, and
construction.
This
is
differs materially
before.
Word and
Sacraments
means of grace
but
it
is
may be much
differ-
ence of judgment also as to what exactly should be embraced under each division.
to
Law,
with
the being of
way
to
the knowledge of
as a system of
by
grace.
way with
the
Ten Commandments,
has
it
which, as
we have
said before,
much
in
common with
and
in being shorter,
arrangement of
its
matter.
the
first
and of the
Law
12
90
HISTORICAL INTRODUCTION.
;
and
tlie fourtli,
of
tlie
Sacra-
ments.
God and
the
Ten Commandments.
:
In
the
first
Creed
and
finally the
:
Word and
Sacraments
is
all
In
what manner
God
to be rightly honored
it
The
difficulty
with this
whole method
is,
that
didactic representation.
The teaching
is
made
to hinge too
much on
some speculative
as a
principle,
and assumes a
sort of
outward character,
Christianity
fact.
It
especially
order of Calvin.
How the
to
authors
were led to
it,
we
It
would seem
have some
we know,
is
into the
is
fore-
but there
one of the
followed, as
it
is
that
Romans (with
we have
the fact of
order,
represented in
its
own
living,
historical
as
it
appears
first
of
HISTORICAL INTRODUCTION.
redemption, and finally in
tlie joyful,
tlie fruits
91
The
concep-
tion
sive
it
;
is
easy and simple, but at the same time profound and comprehensee,
it
brings with
whole organization of
still,
catechetical instruction.
but
it is
no longer in
scheme of
many
or
subordinated
best
to
speculative
divinity
belong, according to
what may be
called the
law of
first
its
own inward
movement and
progress.
we
Ten Commandfirst
ments.
far as
"
The Decalogue,"
belongs to the
part so
it is
a mirror of our sin and misery, but also to the third part as
new
life."
With good
by our
sum
its
Saviour Himself,
is
employed to bring
on the
fact of
our
common human
(qu. 4).
;
depravity,
considered in
part, then,
its spiritual
principle
and root
In the second
we have
Ten Commandments,
is
to last, in
which
place,
all
catechetical elements
and by
work
as a whole.
"
92
Then, as
HISTORICAL INTRODUCTION.
we have
work
is
not theoretical,
but prevailingly
practical.
It is
it
own
living
itself continually to
us,
and more
to be in
felt
of Divine Providence.
Why
God
Creator only,"
it is
when to maintain and preserve creatures in their condition is somethins; much better than to have made them at first ? Answer " It is not meant by tliis word only, that God so created His
asked with Calvin,
"
:
works once
as to
But
it
must be so
once, is
by
it
Him now
also preserved
not otherwise than as they are upheld through His power, and as
Moreover, since
He
is
has
all
He
He
all.
alone
drought, of hail
who by His benignity makes the earth fruitful, and again renders it barren by withdrawing His hand from whom proceed both health and sickness under whose command finally are all things.
;
HISTORICAL INTRODUCTION.
and whose
will they obey."
93
questions, on the
Tlien follow
two other
subjection of
and
the advantage of our knowing that they are thus under God's almighty
control.
It is all beautiful
and
gi-and
feeling, at
and pathos of the 2Tth and 28th questions of the Heidelberg Catechism?
We give
them here
in full.
?
Qu. 27
:
"What
dost thou
mean
by
still
the Providence of
God
"
Answer
"
as
all
creatures
and
so governs
them, that herbs and grass, rain and drought, fruitful and barren years,
sickness, riches
all things,
fatherly hand."
created,
"
What
does
still
profit us to
all
upholds
things
"
Answer
;
"
That we may
be patient in adversity
thankful in prosperity
in our faithful
and
for
what
is
future,
His love
they cannot so
Calvin's Catechism
So much
of
is signified
life
?
"
What
:
is
human
"
This
made
?
to be such a
knowledge of God as
"
Then
it
follows
How
is
He
to be
To which we have
ing the subject theoretically and didactically into four main parts:
"
By
our reposing in
Him our whole trust by our endeavoring to life to Him in obeying His will by our calling
; ;
"
^i
upon Him
all
HISTORICAL INTRODUCTION.
as often as
we
are in
finally,
Him
and
desirable
good
and
good things."
This four-
made
to lead
it
of instruction, imparting to
lastic
own
scho-
complexion.
its
exercise
Even the Apostles' Creed, in this way, fails to proper power over the form and manner of religious
determines indeed the order of the
too
first
thought.
sense of
to
/
It
part
but the
much
mere
reflection. theoloo-ical o
all is different.
It offers us
no specu-
itself at
what we may
It is
the actual
work
of redemption in
form.
it
finds
him
it is soteriological,
new
we have them
question,
strikingly represented
at once the principle
in
its
opening
which reveals to us
and comprehensive
sum of the entire work. " What is thy only comfort in life and in death ? Answer " That I, with body and soul, both in life and in death, am not my own, but belong to my faithful Saviour Jesus Christ, who with
:
my
sins,
and redeemed
me
all
and
so preserves
fall
me
of
my
from
my
head
yea,
that
all
things must
work together
also assures
for
my
salvation.
life,
Wherefore,
by
He
me
of eternal
and makes me
No
this,
question
and none
HISTORICAL INTRODUCTION.
surely
is
95
"Where shall
we
find, in
the
full
all
is
comprehended
?
for us in the
has been as a
their pole star
for
now,
is
We
have here
its
at
once
tion
;
its
construc-
we may
say,
which governs
its
tones continue to
as
now
described, that
it
falls in
readily with
what may be
called the
natural
largely
movement of the
by
its
proper confessional
we know,
style
proposed in
didactic
for the
a panoramic representation,
we may
say,
made
upon them from within the sphere of the new creation which they belong. The principle of Christianity here, that
its
from which
revelation of
starts
and proceeds,
;
is
the
God
which,
96
HISTORICAL INTRODUCTION.
it
where
faith, in
the spirit of
St. Peter's
memorable
is
confession,
Thou
Son of
the
Living God^
consequence,
all
of the
exert
everlasting.
Where
the Creed
is
allowed to
of
all
its
norm
right
life
Christian thinking,
we
shall
what
where
this is
By
keep
it
A theology
spirit
way
concrete,
abstract; organic,
logical
and systematic;
and with
all this
already fallen
away
in a free
It
for
which, with
moves from
suffers also
first
It
we have
seen, in the
altogether different.
We
is
fully answerable in all respects to the genius of the Creed, or that the
Creed finds in
it
everywhere
see,
its
We
allowed at
true course
as in the arbitrary
HISTORICAL INTRODUCTION.
gloss,
97
tlie
for
example, on
tlie
44tli
corre-
But
inward
spondence between the Catechism and the Creed, which in the circumstances is truly remarkable.
The Creed
is
outward
text,
made
to
accommodate
itself to
its
and
sense.
However
to
it
catholic, un-
doubted Christian
work of redemption, carrying forward with natural the general theme proposed in the first question. The spirit of
its
the Creed, in this way, seems to enter into the whole constitution of the work, influencing
course of thought, and giving form and
complexion to
its
conceptions, even
or distinctly premeditated in
beyond what was designed always the mind of its authors. For it is not
too
much
we have
It carries
work of art in which the mind by what we may call the mind
Only
in such
of the artist
is
seized
own
self-production.
for
13
98
HISTORICAL INTRODUCTION.
teachings
from the stand-point of faith and personal experience, rather than from
that of mere knowledge
and outward
consideration.
How
Answer
cause
:
"What
is
whom
?
created."
What
;
Answer
" Be-
He
has created
and placed us in
He
might
its
is
be
glorified in us
and
it is
which has
"
But what
"
man
"
Answer
" "
Why
do
you hold
it
this to
Answer
All
is
"
Because without
sort of brutes."
our condition
so
And
were
on the outside of
it
altogether,
it
medium
chief
What
is
the
"
^general again,
and philosophically
is
theological, as
before.
for ever."
Answer
"
?
"
to glorify God,
and to enjoy
Him
and enjoy
What rule hath God given, to direct us how we may glorify Him " Answer " The word of God, which is contained in
:
the Scriptui'es
New Testaments, is
*'
us
how we may
What do
HISTORICAL INTRODUCTION.
principally teach
?
99
"
Answer
"
The
what
man
man."
is
to last.
An
admirable compend of
its
its
own
order and in
own kind
but
impersonal and
felt
the abstract,
appropriation of
it
in
any way
as a living
and
Contrast with this now, the tone and manner, in which the voice
of religion
is
made
and
who
we
are introduced
by
it
into another
the very
involve
start, in all
the actual
life
of grace
itself,
and
The
is
significantly
proclaimed in
whose
silvery music
we
life
seem to hear in
all
that follows.
:
What
?
is
and
in death
"
end of man ?
this
What is God Nor yet What Nor even What is the comfort of a true
Not
: :
is
the chief
Christian in
world
at once to the
learner's
of
child
full
we
It is
nothing
less
than a
full
Paul
"Who
in
whom we
have
100
HISTORICAL INTRODUCTION.
sins."
am not
Saviour
sins,
my own, tlie
Jesus Christ
catechumen
;
is
made
to say, I belong to
;
my faithful
all
;
and delivered
He me
me
my
from
all
He
preserves
me
of
me
All
is
so constructed as
Thus true
in
faith is described to
knowledge whereby
His word; but
God
has revealed to us
me by
of
me
also, forgiveness
sins,
freely given
by
So on the
work
first article
of the Creed
we
are to understand
all
by
it
to
"
His making
things
of
nothing,
by
the
word
and
all
very good."
It looks rather to
what
is
an exercise of faith
that
by which "we xmderstand (Heb. 11 3) the worlds were framed by the word of God." It is an inquiry
faith
that
"What
when thou
sayest, I believe in
God
"
Maker of heaven and earth ? " Answer Father of our Lord Jesus Christ, who of nothing
with
all
earth,
that in
them
is,
who
;
likewise upholds
is
for the
my God
and
my
Father
in
whom
I so trust,
HISTORICAL INTRODUCTION.
as to have no doubt that
for
101
He
will provide
me
body and
in this vale
it,
soul
and
further, that
whatever
me
do
of tears,
He
will turn to
also,
Another
Take again the 32d question, where, after the explanation of the name Christ, or Anointed, in its reference to our Saviour's threefold
office
it
is
suggestively asked:
"But
why
"
No
"
am
member
of Christ,
confess
may
Him
this
may present myself a living and may with free conscience fight
and
hereafter, in eternity, reign
of thankfulness to
against sin
in
life,
with
Him
over
all creatures."
The
prophetical, priestly,
it
and kingly
way
not
The 52d
question,
Christ,
might
all
now under
all
consideration
^the
way,
and experience
and there
is
But we
find
it
102
HISTORICAL INTRODUCTION.
them
in
way.
it
it
been made
at times a
all
as being
supposed to encourage in
who
when many
of
them
may
not be so in
we
the language of personal piety, in such strong terms, into the mouths
of children and young people generally
;
deluded by
it
take no interest in the subject of religion under any more inward view.
The Catechism,
in the
in other words,
is
so constructed,
it
and carnal
minds of those
for
;
whom
it
a purpose which
were so framed
mind
of the
it,
open always
bar of his
own
conscience.
is
The
objection
plausible,
and
falls
what
may be
it
but
it
becomes of no
force, as
soon as
we
reflect that
holds against the general faith and practice of the Church in past
ages,
New
Testament, just as
strongly as
The Church,
from the beginning, has always considered her children sacred to God,
and
in covenant
HISTORICAL INTRODUCTION.
this relation, lias sought to instil into them,
103
first,
from the
the con-
sciousness
and
tion of their
In this
way
Christianity
all
is
made
to
be a matter of personal
;
appropriation throughout, in
orbit of the Christian
life itself,
they are
The
spirit of
the Catechism
in full
it
What
all
is
of
still
in full
harmony
also
with
Apostolic teaching, as
we have
it
especially in the
New
Testament
Epistles.
to
whom
bosom
of Christianity
who
are
still
on the outside of
it,
and
only
personally strangers to
its grace.
This
is
so palpable, that
it is
wonderful
how
it
These Epistles, as
those
we
all
" elect," to
who were
" called to
were not
idle,
state of
were expected to be
seems, that the
or to do as followers of Christ.
No
fear
was
felt, it
who belonged
tion
;
to the Church,
it
on the contrary,
life.
is
made
are
"
Ye
bought with a
20,
" therefore
104
glorify
tlie
HISTORICAL INTRODUCTION.
God
in
spirit,
Let
fact of
your
diligence (2 Pet. 1
sucli
10) in making
:
"
your
and
election sure."
Having
Such
promises (2 Cor. Y
all filthiness
of
tlie flesli
and
spirit,
perfecting
God."
is
New
growing out
He
by
is
the
new
common
having power to
own heavenly
called."
we
them
and
to
it
and being
also to
know
believing parents, and not simply as being candidates for the Christian
profession at
They come
and
in,
with other
classes, for
care, subject to
no dismal
membership of
" in
Christ's Church.
They
are
6:1;
Col. 3
which
they are
saints,
" not
strangers
and
foreigners,
but fellow
it is
with the
faith;"
treat
and
21) to
them
not
but
as children of God,
by
up "in the
HISTORICAL INTRODUCTION.
105
all this, is
New
whom
we have
seen to be held
by
the Heidelberg
alike,
Catechism toward
the teaching is "
In both cases
from faith to
own
sphere.
This
would seem
system of
and such
who have
full
life
of the Church
it
when he says
"
Ye
the
God
"
or to
name of the Lord Jesus, and by the go beyond his strong language to the
:
sorely erring
Galatians (Gal. 3
in Christ Jesus
;
26, 21)
"Ye
of
by
faith
for as
many
you
do to
assumption in this
in actual fact, a
mere
many
of those
No whom
spiritual
home upon them this mournful fact, in the most sweeping and unreserved terms. But with all this, he never allows himself to question
14
; ;
106
for a
HISTORICAL INTRODUCTION.
moment
tlie
value of
strange,
tlieii'
he
is
it
questioned
doubted, in their
own
Where
revivalist
would be ready
trust, as
ground of
forces
it
a refuge of
the different
wisdom
of St. Paul
into view,
itself.
and lays
It is
all stress
upon
it,
of religion
with him,
we
repeat,
no
fiction,
but a glorious
It
nothing
less in truth
his
and piety
In making
its
is
they are taken to be, not hypothetically only, but really and truly, in
the state of grace and salvation which they are instructed to lay claim
to as their own.
have come in
all cases
and assurance of
;
their
good
estate as the
lips
but
it
does mean,
it is
it,
theirs
by heavenly
it,
right,
and that
their
in this
way.
The theory
by being
in the Church,
and thus in actual covenant with God through His Son Jesus Christ and that all they need to make them personally righteous and holy,
is
fact,
and accord to
it its
proper
and
lives.
entire Protes-
as
it
HISTORICAL INTRODUCTION.
Churcli also, tlirougli
all
107
previous ages
and
it
sanctification
and
grace.
nions,
it
So
far as the
is
the Church
They
differ, it is true,
With
Luther,
it is itself
the thing
it
mercy, setting the subject over at the time from the power of darkness
into the
To the
question,
"What
:
doth
" It
Baptism
"
works remission of
who
it
believe in
according to the
word and
promise of God."
but
still
the sacrament
an
makes
it
to be objectively
it
much
as if
were in the
it
outward sign
efficacy for the
is
itself,
full
The
force of
it
in this
view
strikingly represented, in
;
what
:
is
said of Infant
infants also to
;
question
where
it
is
asked
:
"
Are
"
To
Yes for since they as well as their the covenant and people of God, and both redempfaith, are
"
through the
;
they
108
HISTORICAL INTRODUCTION.
was done
in the
in place of
which
of all
in the ISFew
Testament Baptism
if it
appointed."
itself
is
The amount
plainly
is,
that Baptism,
be not
God which
it
who
are baptized
its benefits
if
only they
in the
way.
But
God by
we
are
now
speaking
and which, as
everywhere to
we
who
it is
and
right
it
addresses
them
therefore as Christians,
whose duty
as well as
and to
faith.
make
its
benefits their
own through
EDUCATIONAL
In
all this
EELIGIOIS'.
we have
much
of our
modern
Christianity, the
to have passed
away
the
altogether.
way
As
a stone cannot be
and
as
HISTORICAL INTRODUCTION.
become an animal
;
109
not possible, bylife
so in the spiritual
sort, to
world
also
it is
beyond
tlie
and germs
wliicL. are
already imbedded in
its
own
constituIt can
never be brought to
powers and
possibilities of
our
is
creation in Christ.
Adamic
assured
sphere,
state.
is flesh
That which
;
born of the
flesh
we
are
solemnly
its
it
it
own
were
If
pretended then to take such as by their natural bu'th are in this state
only,
and to
train
them
into Christianity
by mere
teaching and
disci-
pline, as
some worldly
to be
and
vain.
The
such form, would be neither more nor less than Pelagianism without
disguise
tion on
;
and
if
there were no
room
to conceive of
we
must
as
them up
or Baptistic
we must
"
the children
of wrath even
as others "
Spirit of
sacramental system, the old chm'ch system in general, can never appear
reliable
and
satisfactory
it
has no faith
;;
110
HISTORICAL INTRODUCTION.
tliat wliicli
whatever in
lay at
tlie
foundation of
all this
old Chris-
be already at hand
but
who belonged
The
which was
effected, as
and in one form or another, the same view substantially has always
been held, wherever the idea of educational religion has been found to
carry with it any sort of practical force.
Only
we understand what
it is
educational
religion means, or
to bring
up our
In some
to
and not
way we Satan, if we
which the
There must
them
In that
case, it
be possible
for us to look
as Christians
from
make them
Then
reli-
gious education for the young will not be negative merely, an outward
discipline intended to prepare the
way
for Christ at
nor will
but
will
aim
HISTORICAL INTRODUCTION.
througli
tlie
HI
it
power of
common with
their teachers.
In other words,
we may
law of the
Church which
is
indispensable
for
we have
the superna-
tural element
it
in
distinction
felt
in
may be
work of the
Spirit to
in the
Lord
so
to be
first
planted in the
this,
of the Church
it
and then to be
comprehended in
and so nurtured by
formed into
it
all its
it
itself as
part of
its
own
con-
sciousness,
and grow up in
;
of
its
thoughts
God
up
into
without obstacle or
let,
and with no
conditions
of outward
Christian training
the
vivifying action of
spiritual light,
and
air,
and
and
in the
Church
on the
most
faith also
how
it
and
world,
it
form of which
very
we
are
now
upon
case,
many
altogether in vain
may
not be the
112
it
HISTORICAL INTRODUCTION.
its
way
of more
all
of
sin.
But with
"
itself,
in
its
own-
positive, objective
character,
For what
if
"
St.
3, 4),
referring
Jews
make the faith (or fidelity) of God without effect ? God forbid yea, let God be true, and every man a liar." That is, in the Christian economy If ten thousand baptized members of the Church despise
:
their birthright in God's family, like Esau, shall their unbelief nullify
made
sure to
them
Baptism?
Nay
let
and sealed
in their favor
by
Almighty,
Almighty Himself.
Baptismal grace
is
no
fiction
gift,
it
is
the real
by
divine
upon
all
whom
;
Christ thus blesses and brings into full union with His Church
for all the
and
is
more
neces-
sary than that both Christian parents themselves, and their baptized
children, should
this truth.
on this
baptized children of the Church are sealed and set over to the service
of
God by
itself,
that
they belong to the congregation and people of Christ, that they have
part in the covenant of grace, that they are of the household of faith
and
it
stir
up
their jninds
to a
HISTORICAL INTRODUCTION.
113
In this
said,
*
may be engaged by
respect,
it
and
live
unto holiness.
however,
it
was only
in keeping, as
we have abeady
with the general thinking and practice of the Church in the age of
the Reformation
;
and
it
is
not
difficult to see,
owed
its
whole
and
vigor,
and
success, to the
no
other.
It is
we
find that
it
its
modern Churches
in large
measure altogether,
MODERN
BAPTISTIO
falling
modern Protestant
especially,
we
think, to be
In this country
it
we meet with
the
painful
evidences of
in
every
direction.
We
us,
large
and powerful,
which may be said to have started into existence on the very principle
of undervaluing all organic and educational piety, and which glory in
sacramental religion
;
is
for
them a
religion
and educational
piety they take to be a mere soporific delusion for the most part, that
rather hinders than helps the great
work of coming to Christ. As for themselves, they have found out what they conceive to be a far more excellent way. For what have been supposed to be the objective
15
114
HISTORICAL INTRODUCTION.
factors of the
new
throw themselves
vidual singly considered and his Maker, on the outside of the Church
altogether; in which,
by
is
and
so to
be qualified
for the
God on
high.
We
its
way in which
for the
carries
discredit
everything that
own
For
chosen machinery
all
especially that
with
" still,
it
God's
small voice," as
causes itself to be
it
felt in
and
It
air,
takes to be the
fire,
Holy Ghost
is
or
it
without comeliness in
for it
full
owns no household religion, in any Catechisms, and the entire appaof the term.
it
We
we
say, a
But
we
and
still
is
profess to
make account
the Keformation.
HISTORICAL INTRODUCTION.
Reformed Church
nothing
in this country, Dutch, Scotch, or
115
now
New
was occupied by
There
is
there
was of old
and
in sacramental
children,
in the possibility of
The
Baptistic principle, as
it
may be
called,
has entered
life,
bringing them to
make
;
them
so
its
assumptions and
j^reten-
and are more and more in danger always of being swept away
from their ancient moorings altogether, and driven forth into the
spiritualistic fanaticism
by
is
it
open sea of
and unbelief
This unquestionably
why
why
so little
made
of church schools
and
why
faith
The
at the
there
no power at
Let
it
last of dealing
it it
and that
it is
honor or
Where
God
and baptismal
grace, has
distrust
where
mode
of bringing the
young
116
into full
HISTORICAL INTRODUCTION.
communion with the Church, has fallen into nes-lect or disand the only safe way of making Christians is supposed to be
there,
esteem,
most assuredly,
the old idea of catechetical instruction also will be found to have lost
its
Catechism at
If there
be
any semblance
left at all
and-water style of such Bible lessons as are made to serve their ephemeral
rule,
and leaving
Christi-
whether
this unchurchliness
show
itself in
of the
it
was
in
all for
of this sort.
So
modern
we
instruction
which we
find reported to
at the
Synod of Dort
ans,
as being
now among
Unitari-
sects that
religion.
uncatechetical as
well as unchurchly
and must
belie their
way.
HISTORICAL INTRODUCTION,
117
PRESENT ALTERNATIVE.
It is
is
brought home
to the
America
we
chism, as
but
this rather,
not, to
abide
by
the
all
can deserve to be
We
way
it
for
what purpose
and of what
it
was
originally framed, in
what
all
was used of
old,
ecclesiastical
system
it
formed
It stands before
the church faith and church practice of the whole Evangelical Protestant world in the beginning, both Lutheran and Reformed.
The
faith
and the
practice
went hand
in
hand together
be
it
Mother of
all
Christians
without
iv, ch. 1,
as
also
to be
hoped
for,
Along
and
with this went the idea of ministerial powers and forces in the Church,
to
gifts
else
sacramental mysteries, which were not only signs of the heavenly and
invisible,
but certifying
outward
118
covenant
riglits
HISTORICAL INTRODUCTION.
and privileges
;
tlie sanctification
God
had
This,
we
belief;
and because
was
so,
the age
addressed
vigorously everywhere, as
we have
seen, to the
work
at
hand
Hence the
full
the sanctuary.
Hence the
an organ
of Christian instruction.
ramifications of discipline,
tinually, as the
Hence the
and
pulpit,
We
different practice,
which
is
different faith.
What
that faith
or rather
It is
what
it is
not, has
been
in
the absence of
all belief
way
medium
one mind.
Calling themselves
and professing to be
wholly governed by the Bible, they yet shut their eyes systematically
to the plain sense of half the
New
every part of
it
that
owns the
makes
it
They
will have
by the death of Christ, and by the free offer of salvation now in His name. They are all of them thus constitutionally Baptistic having no power to see in the church membership of infants
at large is brought,
;
HISTORICAL INTRODUCTION.
119
and young children anything more than an empty form, and never
daring to
make any
plain,
;
practical earnest
sanctifiit
cation to God.
is
to
but too
present time
what we have
life
and
practice.
required
now
deliberately
and
intelligently to
to one of them,
does
not belong at
the other.
it
If
it is
to be maintained
free
it
in true
acknowledgment
in the
was joined
beginning.
at the
it
It
same time of
proper
and
life.
No
attempt to ingraft
Taken out of
strange
flourish,
soil,
own
it
It cannot
be made to
want
sanctification
and baptismal
grace.
It
effectually
baptized children.
There
may
an
for
assumed
There
may be
to
and
righteous
men
whom
it
owes
But
all
120
HISTORICAL INTRODUCTION.
tlie
prove to be in
In the midst of
life.
it, tlie
Catechism
itself will
It will
be
we may
old, is It
say, the
now
hundred years
a book entitled, in no
common
degree, to
proper confessional
its historical
life
of the
Reformed Church,
wide-spread
in the full
bloom of
when
It
the
work made
appearance.
its
Its
and
long-continued
popularity proclaims
must
come
large, as
general
life,
to
way
Among
all
Protestant symbols,
whether of
like
and
all this
same
time, as to
be
often a very Liturgy also, instinct with the full spirit of worship
and
devotion.
It is
fit
manual of instruction
for the old
;
a text
book, suited alike for the use of the pulpit and the family, the theological seminary
spirit,
school.
It is
pervaded by a
;
scientific
beyond what
is
common
but
its
science
In
its
whole
constitution, as
we have
seen, it is
HISTORICAL INTRODUCTION
appreliended and represented continually in the form of
tlie
life.
121
It is for
much
Among
its
be noted always,
with particular
whole
its
comj)osition.
appears in
its
it
religious life of
shows
opposed
to the merely negative and controversial, and in the broad and free
its instructions.
Considering the temper of the times, and the stormy relations in the
midst of which
it
had
its birth, it is
remarkably
largely
it
free
is
from polemical
We
have seen
how
as
an out-
ward
and
general spirit
not so
is
closely connected
with
its
it
This
is
by which
goes beyond
all
itself
it
be
felt
in such mysticism.
It prevails especially in
We
find it
largely in Luther.
It has
been often
Reformed
is
faith, as
unfriendly to
that
is
it
moves supremely
understanding, and so
and
it
122
HISTORICAL INTRODUCTIOK
confessed, tliat tliere
is
must he
constitutional
well as his chief strength, lay in the clear intellectuality of his nature.
Calvin had a deeper sense of the mystical, but along with this a
vaster
still
power of
logic also,
its
which made
it difficult
proper rights.
decrees, for
As we have
system
is
it
Reformed
rises
happily superior to
objection of this
soi*t.
Free regard
had
in
;
it
standing
one of
all
the
and an uncommonly
this runs,
One
fully to hear
and
understand.
The words
express.
more than
its
they
literally
logical
construction, the
It is full of sensibility,
and
faith,
and joyous
spirit of the
its
formulary communicates
;
itself
with powerful
effect
even to
outward form
schn "
so
that
its
very
" unbertrefflich
beautiful
in the highest
degree.
This
is
to
of the
German
original
HISTORICAL INTRODUCTION.
diately of one birth,
123
and the
first
life.
own
beit
whatever tongue
may be
ti-anslated, in
is
with which
the translation
made.
Thus
it is
simplicity, beauty,
and grandeur
in its style,
which
Its
all
it
is
not in the
to destroy.
thoughts clothe
languages.
And
same way
it is
the Catechism
also, in
may
it
be expected to
come near to
it
also
in
The
by
reason of
its
the German, admits this kind of translation in the case to the fullest
extent
as
;
so that nothing
possible,
more
is
closely as
in the
speaking with
/
full
efi'ect.
its
heart,
its
and take
words are
meaning and
It
and conditions
alike.
speaks
own
point.
certain
priestly solemnity
all its
in this way, to
run through
teachings
so that, in listening
itself,
to them,
we seem
and
124
HISTORICAL INTRODUCTION".
its
name.
It
this in part,
something of inspiration in
Spirit,
fact,
or at least an extraordinary
baptism of the
Always
becomes
at times
Portions of
it,
at
There
is
music in
its tones,
and
approaching more or
easily
first,
might
it
be quoted
refer to
as
but
is
enough to
them now
way.
One
of the most
is
eloquence.
Rej^resenting, as
we have
it
seen
it
life
all times.
We
may
its
existence
we have
in
it
movement
in the beginning.
as the
which prevailed
this
in the
Church of Rome.
silent
Its
polemical relations in
plastic forces,
which go everywhere
HISTORICAL INTRODUCTION.
tion
125
and character
making
it
It is
as this
was comprehended
movement of
;
Christianity
arose
it
to
be of
was recognized on
all sides as
With
we
find
itj
sunk
religion,
and contempt
went hand
hand
together.
And now
bent on building up in
it
to pull
it is
down and
honor.
most striking
connected with
life
and
Even the
its
object the
single
consolidation of the
to require this
full,
shall not
synthesis, or true
faith.
inward
opposing forms of
and
is
it
has come to be
the union
ever to be anything
it
more than a
lifeless relation
must embrace
126
in
it
HISTORICAL INTRODUCTION.
the substantial spirit of the self-same symbols, in which
still
is
enshrined
the power of
new
Union
in
Germany
reawakening of interest
of its
in the
only
less
zeal,
renewed
no
blind devotion to
as a
mere outward
spirit.
wide-hearted
and
love,
zeal,
free,
moving throughout
and peace.
It is
kills,
but
which
It does
all
it
wisdom, absolutely
faultless
and
in every
it
and
involves no disposition to
make
for
stiflP,
to the
end of time.
It is
honored simply
what
is felt
to
be in
it
faith,
now
taken,
by
means of
to emphasize
faith, as St.
Paul
office
through the
full
more broadly
catholic
HISTORICAL INTRODUCTION.
Altogether,
tlie
127
German and Dutch Reformed Churches in this country have good reason to glory in their common symbol, and to
cling to
it
Though not
it
for
palla-
dium of
civil
and
political rights, as
it is still
They
owe
and
it
own
historical life
Commonwealth, than
to
THE
HEIDELBERG CATECHISM
IX
ISimmUmx^ Mxtim.
17
130
CATECmSMUS.
Catechismus
ober
CATECHESIS
e^iriftli^er
Unbcrri^t.
eeligionis christians.
I.
Sa
tft
beitt
einiger trofl in
Itbm
QucB
vita
et
est
nb in j!erkn?
in morte f
^ntiDort*
3)af
id)
t)e^be in
Quod aimo
pariter et corpore,
leBen onb in
nic^t
mein^),
:^^efu
non mens,
proprius,
eigen
Bin*=),
ber
alte
mit
feinem
mei Jesu
Ciiristi
sum
t^eirren
Uut^), fr
meine fnben
n mid) an attem
erlofet
^eufeU
^at^, nb
me ab omni
meque
potestate
ita conser-
beiDaret^),
diaboli liberavit,
vat,
on meinem
coelestis,
mir
atte^
ju
meiner
er
fetigleit
bienen
muf')+
d) 1 Pet.
g) loh. 6.
!DarnmB
fc)
mi(^
6.
anct)
c)
bnr^
Cor.
3.
omnia
saluti
) Korn. 14.
1.
e)
Cor.
1 loh. 1. et 2.
/)
i)
1 loh. 3.
) Matt. 10.
Luc. 21.
Kom.
8.
; ;
131
!J)er
THE
^eiMJcrgcr
tatei5iintt.
Heidelberg catechism.
Stage 1*
2a^
x\i beiti
Question
1.
einiger
Zxo^ im e^en
What
and in
unb im terpen?
death ?
5(ntwort*
2)af
i(^
Answer.
(Seele, Beibe^
That
in life
I,
witli
body and
soul,
both
nic^t mein,
and
in death,
am
not
my
my
faithful
who with
satis-
ren 23Iute fr
lommen
emalt
alfo
Bejahtet,
alter
my
sins,
and redeemed
be^ ^eufet^
unb
t)eira^ret,
baf
ben SBien
the will of
my
Father in heaven
fall
fatten, ja au(i)
from
my
head
to-
must work
muf
ADarum Sr mic^
au(i^
bur^
feinen
gether for
my
salvation.
Where-
132
CATECHISMUS.
Quocirca
me quoque
suo Spiritu de
nb }m fortbin px lekn
tiltig
on ^er^en
deinceps vivam
promptum
ac para-
k) 2 Cor. 1. Ephes. 1.
Eom.
8.
l)
Eom.
8.
tum
reddit.
grag.
SBieuiel
fen,
|l(f feinb bir
n.
notig ju
tuif^
Quot sunt
baf bn in biefem
heate
nb fterben mogeft?
vivas
et
moriaris f
Stntnjott
3)re9
ft^O*
@tftti(J)
ii?ie
grof
Tria.
cati
Primum, quanta
et miserise
sit
peo-
3wm
[n=^
mei
meae magnitudo.
x^ on
alten
meinen
S5nb
Tertium,
ea libera-
jum
brten, mie
fott
tc^
ott
fr foI(^e er^
lofung
15.
c)
bamlbar fein^)
1
a) Luc. 24.
Cor.
d)
6.
Tit. 3. 5.
h) loh. 6. et
loh. 17.
Eph.
133
Spirit,
ux^
fore,
by His Holy
He
also
unb
^^m
unb
fott^^in
fccreit
ju leten oon
assures
^erjen
Ji?ilttg
madjU
to live unto
Question
2Bie
ilfen,
lefcen
2.
iete
(BtMt
ftnb bit
nt^ig ju
.^d;
many
for
in this
nnb
ntgefi?
comfort mayest
pily f
and
die hap-
5(ntn)ott*
3)ret @tii(fe* Stfltid), n?te gro^ meine
(Siinbe
n)ie
ic^
Answee.
Three
ness of
tilings:
First, the
great-
nnb Slenb
fet*
Bum
^tnbern,
my
I
sin
and misery.
Sec-
Unb jnm
^Dritten,
wie
id)
Ott
fr foId)e Srifung
fo0
am redeemed from -all my sins and misery. Third, how I am to be thankful to God for such
ond,
how
banifcar fein
redemption.
134
CATECHISMIJS.
Ser
S^ott
erfte
X^t.
i>e
pkima pars.
be menfi^en elcnb.
HOMmis
III.
miseeia.
Srag.
Sooner erfennejhi betn elenb ?
Z/hde
5tuf
a)
Ex Lege
Dei.
Rom.
?!tag.
ly.
ba^ ottUiJ)
Sa^
erforbert
benn
Quid a
nobis ^ostulat
Lex Dei f
5(ntn)ort*
'^x^
lehret
n^ (S^rtjk^ in einer
fumma,
liei>en
5D^att^*
am
22*
2)U fott
Diliges
Dominum
De-
ott beinen Herten, on ganzem l)er^ett, oon ganger feelen, on ganzem gemut^ nb
alien Irefftem
3)if
ifi
anima
et
ex omnibus viribus
Istud
ba
fur*-
est
primum
et
tum.
Secundum autem
bem
gleic^,
liuic: Diliges
proximum tuum
135
Ser
erftc
X^til
OF MAN'S MISERY.
Question
Sooner eriennefi bu bein Slenb?
3.
5(ntmort
5(u bent efe^ otte^.
Answee.
Out
of
tlie
Law
of God.
^tage 4.
SBag
erforbert
Question
Id^
gttliche
4.
benn
What
does the
Law
of
God
re-
efe^ on un^ ?
quire of us f
Stntwort*
!Dteg lehret
Answee.
einet
un d^riftu^ in
umnta,
2}^att^* ant
22:
^u
foltjl
Thou shalt love the Lord thy God with all thy heart,
Matth. 22:
and with
all
thy
soul,
all
and with
all
on
ganzem
Grften*
entt^
thy strength.
unb
allen
Die
ij^
the
;
first
ebot
ijl
mandment and the second is like unto it Thou shalt love thy neigh:
136
CATECmSMUS.
teipsum.
datis
Ab
Lex
istis
duobus man-
aU
bic^
felB^
Sn
biefen
tota
et
ProplxetsB pen-
dent,
V.
anjhi
ten?
btf
atte^
oollomli^
l^al*
iV^m
potes f
Bc
5tntn)ott
^iein"):
geneigt
!Denn
t(^
^in on S^latur
Minime.
pensus
proximi.
Natura
enim
proet
sum ad odium
Dei
Raffen ^).
a)
Eom.
3.
1 loh. 1.
5)
Eom.
8.
Ephes.
2.
VI.
$at ben ott ben menfc^en
nb erlert erfi^affen?
alfo
U^
Num
ergo
Deus Twminem
condidit?
ita
pravum etperversum
Stntwott*
SfJein ^)
:
fonber
ott
1)at
ben nten^
et
Nequaquam.
ad imaginem
est,
eknbilb er^
ge^
eum,
ba
ift,
in war'^afftiger
auff bj er
hoc
on
l^eitigleit,
Ott
prseditum,
Deum
creatorem
feinen
fc^opffer tec^t
Iiet)te,
erlente,
nb on
feligleit
!ptei^
suum
recte cognosceret, ex
animo
^er^en
nb in emiger
Iol)en
diligeret,
mit Jm Ithkf Jm gu
nb ju
viveret,
et
idque ad
fenO.
a)
celebrandum.
Gen.
4.
1.
h)
Gen.
1.
c)
2 Oor.
3.
Colos. 3.
Ephes.
137
bem
gtci(f):
bor as
thyself.
On
tliese all
two
commandments hang
and the prophets.
the law
3n
ct ba^ ganje
efe^ unb
bic
QUESIION
^annfl:
l^alten?
5.
bu
biefen
Mt^
ijoltlommen
lyf
Answee.
^dn
neigt,
l^affen*
benn
id)
bin on Statut
ge^
No:
to hate
for I
am
Ott
xtnb
meinen 9Z^j^en ^u
God and my
neighbor.
Question
^at benn ott ben
1)0^
^.
9}ienfd)en alfo
unb
erfe^tt etfc^affen ?
and perverse ?
Answee.
S(ntn)ort*
No
and
man
good,
is,
unb
ba
ajpter
etf<^affen,
ift,
@e^
er
in righteousness
and
true holiness
te^tigleit
unb
^eiligleit;
auf ba
know God
Him, and
Oott
feinen
(^^fer
liebe,
red)t
erienne,
unb on ^erjen
eligleit mit
unb in ewiger
with
Him
in eternal blessedglorify
3^^
^^be,
3^n
ju loben
ness, to praise
and
Him.
unb ^u
greifen*
18
138
CATECHISMUS.
vn.
SOBoI)er
!ompt benn
foI(^e
oerbet^tc
Unde igitw
art be menfc^en?
humance pravitas ?
5(up
erjlen
bem
fatt
nb onge^orfant unfer
itb
Ex
(Altern
"),
5{bam
Suen im
alfo
5)arabei^
gifftet
ba nfet Statur
et^
omnes
in peccatis concipiamur et
nascamur.
Gen.
3.
Eom.
5.
i) Psal. 51.
??tag.
vni.
erberBt,
feinb
An
ut
ad
simus idone%
proclives f
ad omne vitium
5(ntn)ort*
Sa ")
ba
n)ir
burc^ ben
Certe
nisi per
Spiritum Sanctum
regeneremur.
han.
3.
Stag*
3;^ut benn
ijnre(I)t,
IX.
nid)t
An
non
igitur
Dens homini
lege
ba ba^
er in
feinem gefe^ on
jm
forbert,
er nid)t
fan t!^un ?
non queatf
5tntn)ort*
^lein ^)
:
Minime.
Nam
Deus hominem
f(^en
alfo
ba
er
e^ lonbtc
a) Eplies. 4.
139
7.
l
folc^c oerbet'^te
Question
fommt benn
Whence
nature of
man ?
A]srs"WEE.
xinb
Unge'^orfam
un*=
From
of our
the
fall
and disobedience
unb
(Sa,
im
first
parents,
^arabte^, ba
giftet irorben,
in Paradise,
bap mir
5tl(e in
(Snben
became so
corrupt, that
sin.
Stage 8.
inb
tt)it
QuESTioisr 8.
at)et
bennafen erberBt,
xtntiid)tig ftnb
But
are
we
gu
any good
ju
attem
and prone
to all evil f
S3fen?
5(ntmort*
Answee.
Yes; unless we are born again
Sa;
eg fei benn,
by
Stage 9
%\)VX benn ott
unrei^t, bap
Question
ni^t
9.
bem
^D^Jenf^en
Sr
in feinem efe^e on
er nict)t
i^m forbert,ma
t^un fann?
5(ntmort*
9lein
:
Answee.
SO^JenfAjen
No
for
God
so
made man,
it
;
that
alfo erfi^affen,
bap
er eg
lonnte
t^n
he could perform
but man,
140
CATECmSMUS.
ber
t^n:
alte
Wtn\) akr
l)at
fi(^
nb
posset
verum
homo, impulsore
feine
nad)!onnnen, au anftljftung
omnem
posteritatem divinis
illis
donis orbavit.
X.
2Bit
ott
fol(^en
nger)orfam onb
et
Nitm Dens
punitmn ?
lianc
contumaciarrh
3(ntn)ott
5[Rit
nt(^ten ^)
fonber
er
jrnet
f^reiilic^,
be^be
ober
angeborne
fie
nb
ge=*
auf
rechtem
tic
rtl)eil jeitd)
onb emig
25 er
j^raffen,
Imo vero horrendis modis irascitur, cum ob innata nobis peccata, tum ob ea, quae ipsimet committl mus eaque justissimo judicio tem
;
er
gcfprod)en
:^at:
flu (^t
fei^
quemadmodum
ipse
pronunciat
baf er t^ue^)*
o)
Eom.
5.
l)
3.
grag
Sft
XI.
auc^
benn
ott
ni(^t
barm^
An
non
igitur
Dens etiam
est
^er^ig?
Tniserioors f
StnttDort*
Ott
ift
vooi
barm'^erlig*), er
^),
iji
Est
ita
ille
ber^alben erforbert
bie funbe,
5.
ut etiam
Quapropter
feine gere^tigleit,
a) Exo. 34.
h)
bap
ml^t
6.
quod
ad-
2 Cor.
141
instigation
unb
atlc
feine
through
Devil,
the
of
the
by
^tUf biir^
mut^wittigen
Unge^otfant
posterity
berfelbigen (3abtn
UxmUU
forage 10.
SBtlt
Question
Will
10.
Ott
foIcj)en
Unge^otfam unb
God
and apostasy
go unpunished f
5(ntn)ort.
50^it
Answee.
Sr
jurnet
mieten;
fonbetn
By no means
as actual sins,
but
He
is
terribly
fc^retfUc^,
ttr!Ii(^e
au ge^
and
them
eter-
in just
nity, as
is
judgment
and
dx
gefproc^en ^at
ber
ni(^t
25erflu<^t
He
Sebetntann,
bent,
Meibet
jle^et
in in
e
attem
bent
tl^ue*
bag
be^
ge[d)rieben
all
33u(^
@e[e|eg, baf
et
book of the
i^tagc 11*
Sil
^etjig?
Question
Is then
11.
benn
God not
also merciful f
5(ntnjort*
Answee.
ijl
ott
ifl
wo^l barnt^er^ig, St
God
is
is
He
likewise just
erec^tigleit,
ba
bie
itnbe,
which
is
com-
142
tiber btc
CATECHISMS.
atterpd)fte matefiet
i|!, aucj)
otte
ba
versus
smnmam Dei
est,
majestatem
Begangen
mit ber
^6(!)jle,
commissum
toe
est,
id etiam ut summis,
x%
an
leit
on
feel ge^
sempiternis,
cum animi
turn
jlrajft tuerbe*
143
tlie
bte
alterpd^fic 2}?a}ef!dt
ifl,
mitted against
otteg
begangen
auc^
mit
ber
pd)j!en, ba^
!2eib
x%
an
extreme, that
is,
with everlasting
soul.
unb
144
CATECmSMUS.
^tx ankx
Xijtil
SECuroi pars.
de hominis libekatione.
Stag*
Wieweit
t>rtl;eil
XII.
tir
Quoniam
ohnoxii
igitur justo
Dei judi-
otte jettf^c nb
:
oerbient l)akn
flrajf
sumus
'
entgelten,
nb miberum^ ju gna^
qua
ben
lommen?
^(ntiDort*
mur,
et
Deo
reconciliemur f
feiner gered)tigleit
ge^
it>ir
Vult Deus
bernjegen Tnjfen
felbft,
quocirca necesse
ober
kjalung
t^un^).
a) Exo. 20. et 23.
h)
Rom.
8.
f^tag.
XIII.
felbj^
Tonnen wir
falling tl^nn?
al)er
burc^ n^
k^
Possumusne
facere f
ipsi
per nos
satis-
145
Ser
^ott bt
stoeite
^IjciL
Mtn\^tn rlfung.
oe man's redemption.
^rage 12*
2)tceil mir beim na6) bent gerec^*
ten Utt^eil
Question
12.
otte^
3eitticf)e
unb emtge
ntcf)ten
n)ie
what is required
this punishment
we may escape
@naben lommen ?
and he again
%nttooxt*
Ott
genug
voxU,
Answee.
ere(^tig!eit
ba
feiner
God
wills tliat
His justice be
gefcj)e^e;
satisfied; therefore
full satisfaction to
must we make
the same, either
another.
tm
felbjl
ober
S3e='
burc^
einen 5lnbern
tl^un*
ooKfommene
by
ourselves or
by
ja^Iung
?5rage 13.
Question
fet^fl
13.
Can we
faction f
ourselves
19
146
CATECHISMUS.
5!J?it
ni^tl
fonber mir
ma^tn
au(^
Nulla ex parte
XIV.
an aba
}tgenbt eine Ho|[e dxtatux
Potestne
coelo vel
uUa creaturarum^ in
satisfacere ?
fr U0 fcejalen?
tura
sit^
pro nobis
Stntwort*
eine: T)tnn erpic^ mit Ott an
feiner anbern Sreatur ftraffen, ta^ ber
Nulla.
Nam
principio
non vult
Deus, quod
homo
peccavit, id in
;
xm
an^
deinde nee
potest quidem,
ben
taj!
creatura
sit,
nb anbere baruon
catum
sustinere,
crlofen^)*
a) Heb. 2.
b) Psal. 138.
liberare.
grag*
2a mnffen mir ben
unb
(briefer
XV.
fr ein ^xttltx
est
media-
fu^en?
^tntmort*
inen
folc^en, ber ein
^),
marer*), nb
fterfer
geregter menfi^
atte
on boc^
ifi,
ben
Sreatnren, ba^
jugleic^
marer
potentior,
sit
hoc
est,
qui
Ott fer)*
a) 1 Cor. 15.
5) lere. 33. Psal. 53.
simul etiam
2 Oor.
5.
verus Deus.
Heb.
7.
c)
Esai. 7.
Kom.
8.
lere. 23.
147
Answee.
xoix
nt(^ten:
fonbern
ma^cn
By no
we
means: on
tlie
contrary,
nocf) tdgltc^
gtof er*
Question
^axin abix trgenb eine Hope Sreatur
fr
14.
sat-
un teja^len?
5tntwort
teilte:
Ajstswek.
will
benn
erftlid)
ott an
None
of
for
first,
God
will not
jum
5(nbern,
bie
guilty
and
further,
no mere
crea-
Cajl be^
bie
ture
erlfen*
^rage 15*
2Ba mfTen mir benn
50'littter
Question
fr
15.
einen
What manner
of mediator and
unb
(Srifer fu(J)en?
we
seek f
5(ntn)ort*
(Sinen foId)en, ber
gerechter 5!}ienfc^,
alte
Answee.
toa^rer
jlrfer
ein
unb
benn
One who
all creatures,
is
unb bo(^
tjl,
Kreaturen, ba^
fei*
jugleic^ toa^rer
one
who
is at
Ott
148
CATECHISMUS.
XYI.
Sarumt)
mup
er ein
voaxtx ub e=
Our
nem^
esse t
necesse est
eum verum
liomi-
et
5(ntwott*
2)arumB, ba bie
tc^ erforberf*),
gere<^tig!eit
ot^
Quia
justitia
Dei postulat, ut
pecca-
bejale:
nb aber
iuere,
einer, ber
ein
pro
aliis
fnber
ni(^t
fonbte fr
anbere
a)
Eom.
5.
%xaQ.
SBarinn
fein?
XVIL
ott
muf
er jugleic^ nearer
Quare
vere
oportet
esse f
eum simul
etiam
Deum
5(ntnjort.
^af
er
au^
Irafft
feiner Ootf^eit,
(xx^
Ut
irse
feiner
n n^
bie
ge^
xe^tigleit, onb
nb mibergeben
d) Esai. 53.
Act.
1 Petr. 3.
V) loh. 3.
Act. 20.
c)
lohan.
^rag>
2Ber
iji
XVIII.
Quis autem
simul
est est ille
Mediator^ qui
et
verus Deus^
verus per-
149
16.
sin-
Question
Why
less
must he
be
a true and
SfJlenfd)
man ?
Answee.
5(ntnjort*
2)antm,
xotxl
bte @ere(^ttg!ett
ot^
Because
quires, tliat
te^ erforbert,
bap
which has
of
felBft
eitt
iitt^
but no man,
ber ivre,
^a^tett*
fttttte
fr ^itbere It^
^ragc 17.
SBarum
Ott
fein?
tttuf
Question
wahrer
17.
er
pgletcj)
Why must he he
true
at the
same time
God?
Answee.
5(nttDort*
!J)af
er
an^ raft
feiner
(Botf^ett
fetner
That by the power of his Godhead he might bear, in his manhood, the burden of God's wrath,
bie Saft be
SD^enf^'^ett
rec^ttglett
Bornen otte an
ertragen,
unb un^
CeBen
bte
e^
unb
'i)0.^
erwerben
and
so obtain for
and
life.
restore to
unb
us righteousness and
i^rage 18*
Ser
jitgleii^
if!
Question
^DZittler,
18.
a^er berfelbe
ber
nja^rer
ott unb
ein
wahrer
But who now is that Mediator^ who is at the same time true God and a true^ sinless Man ?
150
CATECHISMUS.
iBnfer ^err
Sefu^
S^rtjlu^^)
ber
Dominus
Redemptio.
Tim.
3.
Luc.
2.
b) 1
Cor.
1.
XIX.
hde id sets f
5(ntn?ort*
5(u9
bem
Ex
pri-
Ott
]^at
felbji
anfengltc^
:
im ^arabci^'')
mum
offenbaret
lige
propagavit;
cerenioniis
sacrificiis,
reliquisque
legis
adumbravit;
ad
on
3.
erfllet
b)
3.
Gen.
1.
Gen. 22
et 10.
et
49.
Eom.
Heb.
1.
Heb.
Act.
c)Ioli. 5.
10.
3) Korn. 10.
Gala. 4.
^rag*
SBerben benn
alte ntenfd)en
felig,
toie
XX.
juiberum
Num
qui in
igitur
omnihus hominibuSj
CJiriS'
bur^
S[)rt|^um
fie
bur^
tum
Salus redditur f
5(ntmort*
S^lein:
Non
omnibus, verum
iis
tantum,
}m werben
einge==
nb
alte
feine
too^It^aten an^
omnia amplectuntur.
nenten^)*
a) loh. 1.
4. et 10.
Isai. 53.
Psal. 2.
Eom.
11.
Heb.
151
5tntn?ort.
Unfer ^etr 3efu S^rij^u^, bet un
^ur
Christ,
who
is
re<^ttgleit efc^enlt
^ragc 19^
2Bo^et metft bu bag?
Question
19.
TFAmce
5(ntWort*
Stubcml^eiltgeneangelium: met^
c^e^
ott
felBft
anfnglt(^
im ^arabte^
in Para-
afterwards proclaimed
by the
and
unb ^rop()etcn
laffen
foreshadowed by the
sacrifices
enbli(^
akr
by His well-beloved
o^n
ctfttet*
Son.
^rage
Serben benn
bur(^ G^^ttftum
finb oerloren
atte
[elig,
2 0*
vlre all
<9
Question
20.
SJZenf^en mtebetum
Christy
mt
fte
burc^ 5(bam
Adam ?
worben?
5(ntiDort*
Answee.
9Zetn
bUT(i)
No
all
Him, and
receive
einerletBt,
2ot;It|aten
His
benefits,
annehmen*
152
CATECmSMUS.
XXI.
2a
ift
marer gtauB?
Quid
est
vera fides f
a^
tjl
nic^t
aUdn em
ic^
geiuiffe er!ant=^
notitia,
qua
quae
nuf , barbur(^
toa^ tt
atte^
fr
mar
^oltt,
offen^*
assentior
omnibus,
Ott
Deus nobis
lant ")
tramen^),
meo
accensa,
qua in Deo
baf ni^t
altein
anbern, fonber
au^
certo statuens,
non solum
sed
miM
onb
feligfeit
on ott ge^
vitam
ex Dei
donatam
esse,
idque
gratis,
m^
a)
c)
lacob. 2.
2 Cor. 4. Ephes. 2.
Eom.
/) Ephes.
2.
5.
e)
et 10.
meritum.
Heb.
2.
grag*
2a^
ift
xxn.
Qucenam sunt
est
illa,
quce necesse
Gliedere ?
glan"ben?
liominem Cliristianum
Stnttoort*
setter
l^eiJTen
toa n
im
(Suangetio
er==
toxti"), metd)^
on bie
5trticfel
quorum summa
in
in capiti-
tauBen^ in
einer
fumma
teuren*
catliolicee et indubitatse
omni-
um
Ckristianorum
fidei,
breviter
comprebenditur.
153
What
is trice faith f
Answee.
Sg
ijt
@r^
It is not
lenntnif, baburi^ x^
l^alte,
Wit^
fr
a^r
edge,
whereby
ma un Ott
geoffenBaret
;
in feinem Sortc
that
God
;
l^at
fonberu
and)
ein
]^erjli(^e^
Sertrauen,
in
me by the
eift burd)
tt)irlet,
ba Soangelium in mir
allein
ba^ ni(^t
^nbern, fonbern
me
also, forgiveness
of sins, eversalvation,
lasting righteousness
and
by God, merely
of
allein
um
grage 22>
2a^
ifi
QUESTIOIT 22.
What
is it then necessary
to believe f
for a
p glaukn ?
5tntn)ort*
Wit, njae un0 im Sangelium
]^eien
oer==
Christian
Answee.
All that
is
promised us in the
mirb, tuelc^e^ un
bie
5trti!el
unfere0
allgemeinen
unge^eifelten
einer
undoubted Christian
faith
c^rifili($en
le'^ren*
lau^en^ in
(Summa
teach us in sum.
20
154
CATECHISMUS.
gtag.
2Bie lauten btefelkn?
XXIII.
Qitod
est ilhid
Symlohim f
Sc^
bctt
gtau^
in
ott ^<xitx,
c^o^jffer
Credo
in
allme^ttgen,
nipotentem,
terrae.
et
S^fum
o
S^^rijlum, fei^
Et
ejus
in
men on
empfange
nfern
ijl
unigenitum,
Dominum
est
nos-
^@3^9ft5^, bet
on
auf
de Spirivir-
ex Maria
^Jiaria ber
ten
gine;
passus
sub Pontio
et
Pilato,
crucifixus,
mortuus,
sepultus;
tertia
descendit ad
inferna;
die
resurrexit a mortuis;
coelos,
t^'is
ascendit ad
am
est
otte^ be anme(^ti=*
Credo
Spiritum
Sanctum,
catholi;
gen SSater^,
on bannen
er
Ie*=
re-
carnis re-
3^
(Beijt,
ewig leben.
155
23.
Question
What
5(ntort*
3d) gtau!)e an ott 25ater,
I
Answer.
believe in
God
the Father
Unb an 3efum
dl^rtfium,
fet==
And
who was
ifl
on
l^etUgen
5!}Zarta
eijie,
gct)oren
Jungfrau; ge^ litten unter ^ontio ^itato, gelreujiget, gejtorben unb be^
au
ber
by the Holy Ghost, bom of the Virgin Mary; sufferedunder Pontius Pilate, was crucified, dead,
and buried;
the dead
He
descended into
He
rose from
graben; l^inabgefa^ren in ba
5tobtenretd^;
jteber
ant britten
Za^t
ben
and
sitteth at
auferfianben
on
God
^l^^i^k
from
thence
He
shall
and the
everlasting,
attgemeinc
un^
f^tei*
156
CATECHISMUS.
XXIY.
fBk werben
tl;eilt?
biefe
%xMd
a^t^
disi/i^ibuitfwr
Two
5ltttwort*
3n
bret)
t^etL
T)er
erfte
ift
on
In tres partes.
Prima
est
de Deo
Altera
Ott bem
de Deo
Filio, et nostri
redempSpiritu
'Dn
britt
on @ott
nfer
tione.
Tertia est de
Deo
bem
^eiligen
Oeijt,
onb
^tx^
^rag>
2)ien)eil
ifi
xxy.
Cum una
sit
tantum essentia
di-
*)
iarumB nennejk
i^eiligen
ben SSa*
Pa-
ter,
(Son nb
eift?
trem^Filium^
et
Spiritum Sanctv/m?
5tntott*
!I)arum"6 baf
ftd)
ott
atfo in feinem
Quia Deus
patefecit,
ita se in
verbo suo
distinct89
seter-
ort geojfenBaret
nberf(i)iebli(^c
I;at^),
ba
biefe brei^
quod
tres
ille
lige
^erfonen,
ber
einig
verus et
n?a'^r^fftig emig
a) Deut. 6.
ott
feinb*
Psal. 10.
nus Deus.
Matt.
3.
i) Esai. 61.
et 28.
1 loh. 5.
157
2Bie
t^eilt?
werben
biefe
%xixtd
at>ge*
How
Answer.
Sn
fung;
(Boljntf
britte
btet ^^eile:
!l)er
erjie
ijl
on
Tlie first is of
Ott bem
3}ater,
utt't)
imferer (Srfc^af==
God
tlie
ber
anbete
unferct
on
ott
bem
ber
second, of
;
God
nnb
(Srifnng;
redemption
the third, of
God
the
sanctification.
forage 25*
X)teieil
Question
gttltcf)e^
25.
nur
ein
einiget
SBefen
35ater,
t|l,
marnm
Being,
why
o^n unb
Father, Son,
SlntiDort
^arnm,
teil ft^
ott
f)atf
alfo in feinem
Because
God
has
so
revealed
Sort geojfenBaret
unterf^ieblic^en
baf
biefe brei
^erfonen
ber
einige,
jDa^r^afttge, ewige
ott fmb*
God.
158
CATECHISMUS.
^on
(Boit
hm
^attt.
DE DEO PATEE.
XXVI. ^2^i6? credis cum dicis : Ceedo IN Deum Pateem ojo^ipotentem,
CEEATOEEM
CCELI
bett altme(^^
tige, <S(^6^ffer
ET TEEEiE ?
5(nttDort
2)af ber ewig SSater nfer^ iperrn
3efu
fantpt
d^xxftif
ber
ipimel
nb
(Srben
terram,
cum omnibus,
quae in
iis
quique eadem
furfe^ng
feinet
er'^ett
nb
regieret ^)
umh
mein
on5
sustentat
ac
gubernat,
et
propter
d^rijli
mitlen,
^^),
ott n mein
er^^
Chiistum,
Deum meum
Patrem
SSater fe^
meum
sie in
trawe, ba
i(^
eo acquiesco, ut
sit
non dubitem,
quin provisurus
animo,
riis
:
omnibus,
cum
erforgen*^), a\x}
aUt^ kl,
fo
tum
corpori
meo
necessa-
jnfc^iiJet,
mir
gut
wenben *)
biemeit
er^
^)
:
t^un fan,
nb
au)
aU
ein attmet^tiger
ott
t^un mil
aU
ein
getren^er
ut omnipotens
velit,
2}aterO*
a) Gen. 1. Psal. 33. 5) Psal. 104. Matt. 10. Heb. 1. Psal. 115, c) loh. 1. Rom. 8. Gal. 4. Ephes. 1. d) Psal. 55. Matt. 6. Luc. 12.
e)
Dens, et
facere
id
ut be-
nignus Pater.
Rom.
8,
/) Rom.
10.
g) Matt. 6. et 7.
159
fprtc^ft
What dost
sayest
:
thou believe
est
when thou
StUmc^ttgen,
iptm^
believe
Answer.
^errn
(Erbe,
That the
3efu
S^rtj^t,
ber
Fimmel unb
Lord Jesus
who
of nothing
fammt altem
erf(I)affen,
it)a^
anc^
bur(^
et*
unb 25orfe()ung
made heaven and earth, with all that in them is, who likewise upholds and governs the same by His
eternal counsel
unb
tegtett,
um
feinet
o^ne^
and providence,
His Son
is
^tifti
ien mein
fei
;
S5atet
auf n^elc^en
etttaue,
God and my
so trust, as to
Father; in
my whom I
things
baf
attet
5'lot^butft
He will
provide
me with
all
St mit
mit ju
necessary for
further, that
body and
soul;
and
3cimmett^t
;
s^ifc^i^it,
whatever evil
gut n?enben
upon me
in this vale of
aU
t^un
ein
attm(^tiget
ott, unb
au^
will turn to
my
also,
good;
able to do
it,
and willing
Father.
160
CATECHISMUS.
XXYII.
2a^
(*5otte^?
erfte^ej^u butc^ bie furfe^ung
Quid
est Providentia
Deif
Xk
frafft
attmec^ttge
onb
gegeniuerttge
Omnipotens
Dei
vis,
et
ubique praesens
unb
erbe,
glcii^
omnibus
tanquam manu
;
sustinet ac gubernat
ut quae terra
siccitas,
et
et
sterilitas,
cibus et po-
nb trinken
"),
gefunb^eit nb
tus,
tiae
bona
et
nb aUt^f ni(^t
o^e
gefe^r, fonber
on
feiner dterU(^en
a) Act. 17.
5)
^anb n julomme*
1. c) lere. 5.
Heb.
Act. 14.
tingant.
d) loh.
9.
e)
Prou. 22.
grag*
2a^ fur nu^ belommen wir au^
er^
XXVIII.
Quid nobis prodest
creationis
Jicec
cognitio
et providentice
divincef
otte^?
5lntn)ort*
!t)ap
wir in
in
Ut
in adversis patientes, in
se-
bultig^),
gIMfeligleit
bandbar^)
futurum vero
Patre
certo
ejus
mtb
aup
optimam
in
Deo
fidissimo
ba n
5.
leine ^reatur
1.
on
V)
feiner
8.
quod nos ab
Eom.
lacob.
lob. 1.
Deut.
1 Thess. 5.
161
2Y.
the
Question
S5or*=
2a0
oer|^eI)ft
bu untet bet
TFAi^
ib.s'^
tJiou
understand hy
fe^ung otte^ ?
Providence of
God?
5(ntmort*
;i)tc
Answer.
gcgcnn?atttgc
(Sr
amc^tigc
unb
^tmmel
unb
dx'Cif
fammt
He
still
upall
d
gen
mit
feiner
^anb
noc^
erl^lt,
unb
alfo tegiert,
unb
X)rre,
unb un^
that
herbs and
fi'uitful
rain
and
unb ^rinlen,
drought,
and barren
years,
sick-
unb
5(tmut:^,
unb %Ut^f
nt(^t
on o^n*
and poverty,
yea, all
gefl)r,
things,
^anb un julomme*
i^rage 28.
Question
ttJtr
28.
2a0
ber
au^
Wliat does
that
it
profit us to
hnow
Sr!enntni
@d)^fung
unb
God has
created,
and hy His
all things f
S5rfe^ung otte^?
providence
still
upholds
2(ntn)ort.
X)af
\X)\x
Answee.
That we may be patient
versity
;
in
aller
2ibern?arttg!eit
in ad-
gebulbig,
in
liicffeligleit
banlbar,
thankful
in
prosperity
and
for
what
is
future,
have good
God and
baf un leine
(Sireatur
on
21
162
liek [gelben wirb
"), bicmeil
CATECmSIUS.
aUt (Jrea*
fte
amore abstrahat
quandoquidem
omnes
testate,
one feinen
tinllen
modo
nibil
ne moveri
Rom.
8.
quidem
possint.
DE DEO FILIO.
XXIX.
f^tag.
2arnm~b
Sefu^, ba
mirbt
ber
on
otte^
a^ppellatur Je-
i%
feIigma(J)er
genant ?
Salvator ?
5(ntmort*
X)aruml) bap er n
feiig ma(i)t
I)e^
on
pec-
feinem
nee uUa
anbern einige
flnbenijt^)*
a) Matt. 1.
&)
feligleit
ju fu(^en noc^ ju
reperiri
Act. 4.
Srag*
laufen benn
bie au)
XXX.
an ben
eini^
jre feligleit
Sanctis,
nb
^eil
^db%
lutemve qucerunt?
Stntwort*
5^ein
:
fonber
fte
Non;
etsi
163
8iek
[(Reiben irb
biemeil alle
arate us from
His love
since all
dreaturen
alfo
in
feiner
^anb fmb,
SBilten
ba
fie
fic^
oI;ne
feinen
ana)
so
kmegen
lnnen*
much
as
move.
S5on (Bott
htm (Bo^nt.
forage 29*
29.
SBarnm
mirb
ift,
ber
(So^n
otte^
Why
t9
the
is,
Son of God
Saviour ?
called
5efu, ba^
eligmai^er genannt?
Jesus, that
5(ntwort
X)arum, eil @r un
unfern (3nben, xmb
felig
Ajstswee.
ma)t oon
Because
sins
:
He
n^eil
ki
feinem
and no salvation
sought
or found
to
be
either
other.
in
any
^u flnben
ij!
^rage 30*
tauten benn
bie and)
Question
an ben
eini^
30.
Do
vation
such then
believe
in the only
their sal-
unb ^eil
bei ^eiligen,
ki
fi(^
and welfare of
anywhere
saints,
else f
of
felbjl,
themselves, or
5lntnjort*
S^letn;
Answee.
fonbern
fie
ertugnen mit
No
although they
may make
in act they
unb
their boast of
Him, yet
164
lanb 3efum, oB
tnen^).
fte
CATECHISMUS.
ftc^
fein gtei(^
t^^
men abnegant
Jesum.
tmicuin Servatorem
mup
ober bie
sum non esse perfectum Servatorem, aut qui eum Servatorem vera fide
amplectuntur, eos omnia in ipso
possidere, quae
onnoten i|i^)*
3.
ad salutem
requi-
runtur.
a) 1 Cor. 1.
Gala.
h) Esai. 9.
Ool.
1. 2.
loh. 1.
XXXT.
Sarumb
gefalzter
ift
er ei;riftu^,
ba
i)l,
ein
lioc
genant?
unctusf
5(ntwort*
X)a
er
Quod
orbnet, nb mit
gefaltet
bem
^eiligen
eift^)
summus
Pro-
i%
arcanum
consilium
et
omnem
voluntatem
onb
mitleit
erto^
et
summus
fr
bem
S5nb gu
"on^
verbo
ac cou-
^),
erlofung
f^^et
nnb
er*
a) Hebr. 1.
c)
5) Psal. 110.
1.
fZ)
Hebr.
5.
7.
Eom.
8.
Psa.
2.
Luc.
Pvom.
Matt. 28.
165
ft(^
fein
gteid)
rhmen
ein
Jesus
is
not
complete
true faith
otrtommener ^eilanb
bie
mu^,
Saviour, or they
who by
ober
biefen
.^eitanb
mit n^a^^rem
StHe
in
must have in
lankn
nt^en
annel;men, mjfen
Him
all
that
is
necessary to their
3^m ^aben,
iji*
ba ju
il^rer
eliqleit on=*
salvation.
QuilSTION 31.
Batum
t|^
(Sr
S^rij^ug, ba
i|!,
Why
is
He called Cheist,
that
is.
Anointed f
5(ntn)ort*
SBeil
otbnet,
gefalbet
Answee.
ux^
dx on ott
nnb mit bem
bent S5ater
^eiligen
Because
He
is
ordained of
God
@eifte
x%
ten
God
unferm einigen
ipo^en^jriefter,
ber
who
body
with
feinet Cei^
fei^*
by the one
to
sacrifice
of His
has redeemed
us,
bem
SSater ertritt
make
intercession for us
;
the Father
who
governs us
imb
bei
ber
ernjorbenen
Srifung
Spirit,
fd)et
unb
erhlt*
166
CATECHISMUS.
XXXII.
SBarumt
genent ?
luirjl
6*^^' -^ro
^i^
Christianus aj^el-
laris ?
2)a
i(^
Quod
Jesu
sum
S^rijii'')
Christi,
unctionis
ipsius
l^apg Un*),
particeps, ut
iitear,
et
nomen
ejus con-
^amtn
Belenne"), mi(^
bancfopjfer
jm ju einem
onb
meque
sistam ipsi
vivam
gra-
leBenbigen
barftee'^),
mit
freiem
gewiffen
in biefem
lekn
nnb
alte
nb ^enfet
ftreite,
et post-
jm kr
ea seternum
in
cum
Christo
regnum
(Steaturen
a) Act.
8.
c)
^^erfdje*
11.1 loh. 2. 6) Act. 2. loel. 2. Mar. Kom. 12. Apoc. 5. d) Rom. 6. Apoc. 1.
Stag*
XXXIII.
SatumB
(Son, fo
I)ei|l
et
ottc5 einge^orner
Quam
ob
causam Christus
voca-
bD(^ wit
au^
linber otte^
tur Filius
fmb?
5(nttt)ort*
Quia
nus
otte^
ifl'"):
tuir
a^er
ttjitle
1.
%xaQ.
Sarumt) nennefht jn nfern ^errn ?
XXXIV.
Qua
de causa
o/pjpellas
eum Do-
minum NOSTEUM ?
167
2Barum
genannt ?
jDtrj^
aUx bu
ein
S^tijl
But why
tian f
Cliris-
%ntrr>oxt.
Answee.
Seit {$
burc^
ben
@tankn
ein
Because by faith I
am
member
auf ba ana)
ic^
feinen
His anointing
^^m
ju
einem
may
confess
lebenbigen
3)an!opfer
barftee,
nnb
of
thankfulness
to
ftreite,
imb
l^ernac^ in Smigleit
^errf(J)e*
and
with
aUt Kreaturen
hereafter, in
reign
Him
^rage 33*
Sarnm
^eipt
over
all creatui'es.
Question
33.
Sr otte^ cingc*
fo
Why
is
He
called
God^s only
the
borner o^n,
inber otte^ fmb ?
bod)
mir auc^
God?
Answer.
5(ntmort
X)arnm,
weit
S^rijlu^
allein
ift
;
ber
toir
is
;
the eter-
Son of God
but
we
nm
feinetmien au^
naben
ftnb
ju
are children of
God by
His
adoption
through grace
for
sake.
grage 34
SBarum
nennefi
Question
34.
\
bu 3^n
unfern
Why cdllest
thou
^crrn?
168
CATECHISMUS.
!Da
er
n mit
Itib
ub
feel
on
Quia corpus
et
animam nostram
ber fnben, nb
^teufel^,
jum
libe-
ravit,
Cor.
6.
vindicavit.
XXXY.
2a^
^eift,
baf
er
empfattgen
ift
on
Quid
TUS
credis
cum
dicis
Concep-
bem
ber 3w^gftan?en?
5tntn?ort
Dap
ber
emige
on
otte^,
ber
blei^
Quod
luarer nb ewiger
ott
ift'"")
nb
bem
et
ut simul
fratribus
an
fi($
er
auc^
ber tvare
feinen
suis per
cato.
excepto pec-
Wbern
men
a)
e)
in allem gleid)^),
aufgenom^
bie fnbe^)
loh.
1.
Eom.
1.
b)
1.
Rom.
Luc.
2.
1.
9.
Gal. 4.
1.
lohan.
1.
d) Matt.
Ephes.
g)
6) Psal.
132. Korn. 1.
/) PhU.
Heb.
4.
^rag
2a nu^ Belomeftu au^
cmpfengnuf nb
ber ^eiligen
gel>urt ^rijii?
XXXVI.
Quem fructum percipis ex sancta
conceptione
et
nativitate (JJiristi?
169
dx un0 mit
Seit
unb eete on
ber (Sunbe,
unb au
alter
ematt be^
(SilBet,
He
olb cber
jum
(gigent:^um erlfet
body and soul, from sin and from aU the power of the Dev, to be
His own.
^rage 35*
fBa^
^eit,
Question
ij^
35.
ba
(Sr
em^jfangen
ber^w^Sftau?
MaEY ?
Answee.
5(ntn?ort*
T)a^ ber ewige
o^n
ift
otte^, ber
imb Hei6et,
au
who
is
and continues
true
and
the
menf(^Ii(^e
9*latur
bem
upon
Him
flesh
^eif(i)
5!Jiaria,
and
genommen
Holy Ghost;
so
wa'^re
ame
feinen 23r^
bie
He
tiTie
bern in ^Item
aufgenommen
nbe*
ren in
excepted.
I^ragc 3 6.
2Ba^ fr ?lu|en fcelommj! bu au^
ber ^^eiligen (Smpfdngnif
Question
36.
unb e^^urt
henefit
dost
thou receive
holy conception
and
lirth
e^rifti?
of Christ?
22
170
CATECHISMUS.
!Da
on mit \tu
Qiiod
is
noster
sit
Mediator, et
\)
bin empfangen,
mea
Wottr).
Cor.
1.
Dei veniant.
^rag*
2a^
gelitten?
erfte^ef^u bur(^
XXXVII.
ba5 mortlein
Quid
EST?
credis
cum
dicis
Passus
StntJDort*
3)ap
jeit
er
an
leib
nb
feel, bic
gan|c
Eum
pore,
toto
quidem
vitse suae
tem-
quo
aber
am
^af),
auff ba er
humani corpore
nuisse, ut
et
anima
susti-
mit feinem
leiben, at
sua passione,
tauquam
corpus
oon
unico
et
sacrificio propitiatorio,
erbamnnf
erlofcte,
n n
animam nostram ab
seterna
dam-
otte gnabe,
leben erwrbe*
a)
1
3.
gerei^tigleit
n ewigem
setemam
Pet. 2.
Esai. 53.
l)
1 loh. 2, et 4.
acquireret.
Korn.
^rag.
SOarumb
'^at
xxxvm.
bem
9^i(^ter
er
nber
Quid
Slntwort
5lu[f
ba
er
nf(^ulbig onbcr
bem
171
unb mit
ipet^
That
witli
He
is
unb otllommenen
meine
nbe, barin
oor
id)
Bin
holiness
the
sight
of
empfangen,
Bebedet,
otte
Stngefii^t
God,
my
ceived.
%xaQt 37.
2a
lein:
erjle^j!
Question
37.
What
elitten?
5(ntmort*
tJieword: Suffeeed?
Answee.
bie
Daf dx an
Seifc
unb eete
That
earth,
all
the time
He
lived
on
akr am
(Snbe
bie
t)eJTeIt)en,
ben
His
life,
soul,
nbe
be^ gan^
the wrath of
menfcl)Ii(^en
efd)Ied)t
getragen
God against the sin of the whole human race in order that by His passion, as the only
atoning
sacrifice.
mit
bem
einigen
(Sii^nopfer,
imfern
He
might redeem
bammni^
@nabe,
erlofete,
unb
un^
otte
^tbtxi
erec^tigleit
unb emige^
of God,
life.
righteousness and
txvouxU*
forage 3 8.
Question
bem
lic^ter
38.
SBarum ^at dx
unter
WTiy did
He
suffer
under Pon-
^ontio ^ilato
gelitten ?
5i(nttt)ort*
Answee.
unter
S(uf bap
dx
unf(^ulbig
bem
1^2
CATECHIS3HUS.
Slic^ter
eMd)en
etbamt
wrbe
^),
okr
m^
ge^en
folte, er=^
5) Psal. 69.
Esai. 53.
2 Cor.
5.
Gal.
XXXIX.
3ft Co etiua^ me^r, ba er
ijl:
ge^
JEstne
"oero
quiddam
am/plius^
quod
quam
si
5(ntn?ort*
3ci,
2)cnn barburd)
"bin
ic^
gemif,
Sane amplius.
Ex
Lac enim re
ba^
lge,
mir
3)ie^
sum
pisse ;
cert US,
eum
maledictionem,
rece-
auff
fi(^
gelaben ^aBe*)
quae milii
incumbebat, in se
crucis a
njeit ber
ott
er^
nam mors
Deo
erat
flud)t iuar'')*
d) Galat. 8.
&)
maledicta.
Deut. 21.
Galat. 3.
?^tag>
SarutnB ^at S^rijhi^ ben tob ntuf*
fen leiben ?
XL.
Cur
necesse fuit, ut CTiristus
ad
MOETEM
5(nttt)ort*
usque se demitteret ?
gere(^^
Propterea,
tati
quod
alio
justitiae et veri-
nb warl^eit
")
otte^,
ni(i)t
an^
Dei nullo
berjt
mo^te
bejalet
quam
ipsa
@on^
morte
Filii Dei.
Gen.
2.
h)
Heb.
2.
173
be
t^dl
ba
kr un^
ergel^en
the severe
foKtc, crlebigte*
gragc 39.
^\t e etira me^r, baf (Sr
tjl
QuESTiois- 39.
ge*=
Js
the?'e
freu jig et
tuorbeit,
benn
fo (Sr etne
if
He
other death ?
Stnttort*
Answee.
t(I)
3a:
baf
benn babur^
tin
gemif,
am
assured
(Sr bie
He
kg, auf
fic^
biemeil ber
ob
juar*
be reuje
on ott erflu^t
God.
^rage 40>
Sarum
fen leiben ?
QuESTioisr 40.
^at
(E(;riftu^
ben
^ob
ntiif^
Why was
to suffer
it
DEATH ?
AlfSWEE.
5(ntn)ort*
^arunt,
feit
fiir
njeit
megen ber
otte^
(55erec^tig==
Because,
by
unb
SBa'^r^^cit
ni(^t anber^
bejal;let
unfere
nben nt^te
w?erben,
otte*
114:
CATECHISIUS.
XLI.
SarumB
tfi
er
ItQxaUn njorben
est f
5(ntmort*
IDamtt
ju Isejeugen,
bap
er ar^aff=*
Ut
mortumn
XLII.
SetI benn ^rtj^u^ fur on gejlorBen
ift,
tt)te
At cum
tem
oppetier'it,
est
muJTen ?
mo7'iendum f
5(ntn)ort*
S5ttfer tob
ij!
nit
ein bejalung
fur
est
pro peccatis
nfere fnb
eingang
jum emigen
et
in vitam
seter-
nam.
o) loh. 5.
PhU.
1.
Rom.
7.
^rag.
2a^ "belommen
au bem
opffer
njir mel;r
XLIII.
fr
nu
nb tobt
(^^rijli
am
vnorte
Christi in
ereu^ ?
Stntwort*
2)a bur(^
feine
Irafft
nfer
atter
Quod virtute ejus mortis vetus noster homo una cum eo crucifigitur,
interimitur, ac sepelitur, ne pravaB
me^r
in n^
re^*
i^m
Rom. 6.
c)
Rom.
12.
1*75
Question
tDotben
41.
TFy
^^^05.9
ITe BUEEED ?
really dead.
forage 42*
SBetl bcnn ^I)rijht fr un gcf!or^
Question
StTice then
42.
ten
ij^,
tt5te
lommt
e^,
ba
tt)it
au(^
why must we
jlerkn muffen ?
5(ntiUDtt*
Unfer ^ob
fr
tjl
Answee.
ni^t
eine SSe^a'^tung
Our death
for our sin,
sins
life.
is
not a satisfaction
nnfere
eine
Stbf!erBung ber
and
entering
^^rage 43*
Sa Belommen
au^
bent
trir
Question 43.
mef)r fr S^u^en
S^rifti
am
treus?
5(ntwort*
!Daf bur^ feine ^raft xmfer alter
SJZenfc^
Answee.
That by His power our old man
is
mit
3^m
gelreujiget, getbtet
with
;
Him
crucified, slain
and
unb Begraben
gftc bc
regieren,
n>irb,
auf baf
bie Bfen
buried
flesh
vM
felbj^
fonbern \^^^
wir une
aufo))fern*
that
Him
176
CATECHISMUS.
XLiy.
Satufn
folget
abgejiiege
ju
ber
Cur additur
DESCE]n)iT ad
ln"-
^cHe?
FEENA ?
5tntmort*
.
2)ap
tunge
t(^
Ut
erfict)ert fe^,
mein
^d^f &)n^
fd)rerfen, bie
vissimis tentationibus,
me
consola-
quod Dominus
ana,% f($mer^en nb
er au(^
an
feinet feele,
am Steul
nb
3UU0T
erlitten,
nb pein erlofet^)*
a) Esai. 53.
maxime
in
Mat. 27.
demersus,
me ab
^rag*
2a^ nu^et on
e^rifti?
bie
Stufferfte'^ung
XLV.
Quid nobis prodest eesueeectio
Christi f
5(ntn?ort*
rftlic^ ^at
er
burc^
feine
5(nffer^
er
tem
devicit, ut
titiae,
quam
rerat,
participes
Deinde,
ma^tn")*
3wm
frap
ertoecfet
novam vitam
mo, resurrectio
ti
excitamur.
Postre-
3um
brit^
nobis
gloriosae
resurrectionis
genjijTe
WungO*
a) 1 Cor. 15.
Rom.
2.
4.
1 Pet. 1.
Coloss.
3.
Ephes.
c) 1
Cor. 15.
Rom. Rom. 8.
l)
6.
Ill
SBarum
folget:
^tna^gefa^rcn
Why is it added: He
rNTO HADES ?
descended
in ha^ ^obtenrei(^?
5tntwort*
1)a^
la)
AlTSWEE.
Tliat in
I
my
greatest temptations
tliat Christ,
tuttgen eTftd)ert
may be
and
assured
my
terrors wlaicli
He
suffer-
bie
@r
am
ren^
unb jnODt
Stngft
on ber
t;ttif(^en
has redeemed
me from
hell.
the
nnb ^ein
erlfet
IJrage 45
San^et un^
e^rijli?
bie
Question
45.
5lnfer|lel)ung
What
the
henefit
do we receive
from
EESUKEECTION of ChHst f
Stntwort*
Srftlid)
jle'^nng
Answer.
First,
by His
resurrection
He
He
might
r nn
bnr(^
t^eit==
make us
ness which
ma^en*
^vm
5(nbern n^erben
we
also
auc^
xo'xx
raft ernjedet
3um
fetigen
X)rittcn
to
raised
up
the resur-
nn^
rection of Christ
to us a sure
ijfe
^fanb unfcrer
5(nfer=*
j^e^nng.
23
1T8
CATECmSMUS.
XLVI.
ift
gen
^m^
DIT
feiner
Quod
Cliiistus
aspicientibus
discipulis
Sunger,
ift
l)mmtV)f nb on
bi
etiamnum nostra
donec
re-
bap
er
miberlompt ju richten
bie
causa ibidem
est, et erit,
Act.
1,
Mat. 28.
Korn.
8.
Mar.
16.
4.
tuos.
Hebr.
Act.
4. 7. et 9.
Ephes.
Ooloss. 3.
1.
Mat. 24.
S^rag.
Sf^ benn (S^riftu^ nit
fce^
XLVII.
n^
Mf
est ndbis-
n^elt, n>ie er
n er^eijfen
5(nttDort*
Sl^rij^u^
i|^
Dens
et verus
Ott
ijt er
^a)
Je^unber
feiner
aujf erben ^)
SO^iaieftet,
akr
genab
na^
ott^eit,
toei(i)t er
b)
nb eift,
a) Mat.
28.
Mat.
unquam tempore
a nobis abest.
Act.
3.
c)
Srag.
Serben aber mit ber
xotx^ bie
XLVIII.
jwo
An vero
sit
isto
pacto
dum
naturoe
est
ba
divina f
1T9
46.
Question
^x
i|l
gen
How
words:
^immel gefahren?
Xaf S^rijiu oot ben 5(ugen feiner
That
ciples,
His
dis-
Snger
i|i
earth
into heaven;
there
He
shall
bie Ce^enbigen
unb
bte
lobten*
come again
the dead.
and
grage 47.
Sft benn (S^tijlu nt(^t tet un^
Question
47.
Selt, mie
Sr un^
He has
promised ?
5lntwort*
(S^rtjlu
if^
Christ
is
rer
ott
i|^
na^
je^t
according to His
is
human nature, He
earth
;
tur
(Er
but accord-
nabe
and
He
is
at
no time absent
from
^rage 48.
Sterben aBer auf
biefe
Question
Seife
bie
48.
But
from
he not
anber getrennt,
Manhood
is ?
ukrattij!, babie^ott^eitijl?
180
CATECHISMUS.
Wt
l^ett
ntd)ten: 3)enn
mil
bie
ott^
gc^en^^
[ic
Minime
nam cum
sit,
diviDas
OttbegTeifU(^
ift
onb atlent(;alben
xotxiiQ
')
fo
mup
Jret
folgen,
ba^
necessario conse-
wol
auffer()alb
angenommenen
befto
quidem extra
tamen
na-
menf<^l;eit,
m^
onb
^jerfon^
in
mit
IX oeteiniget
lere. 23.
Heibt^)*
lob. 3. et
a) Act. 7.
11.
i) Ooloss. 2.
Mat. 28.
%xaQ.
2a
e^rijli?
n|et
on^
bie
^immelfart
adfert as-
Stntwort*
(?rftli(^,
baf
er
im ^immet
fr
bem
Primum, quod
trem pro nobis
in coelo
apud Pa^
Deinde,
lia-
angeft(i)t
intercedit.
^er
[er
ift^)*
fleifc^
3um
im
ba^
anbern, bap
jn
mx m^
fi(^ern
in coelo
I)imet
einem
^fanb
^al)ett,
er al
ba ^aupt, n
merbe ^inanff
er
ut ipse, qui
fid)
caput nostrum
est,
nos sua
membra
ncmen*")*
feinen
B^wt brten, ba
on
ad
se extollat.
Tertio,
quod nobis
terrena,
eijl:
jum
gcgenpfvinbt
f)txah
pignoris loco
wir fnc^en
ift,
non
roa^
brokn
ift,
ba
Sl)ri|^n
fi^enb
ij^*^)*
loh. 2.
2. c)
Rom.
8.
l)
2.
Ephes.
loh. 14.
Phil. 3.
Act.
2 Cor. 1. et 5.
d) Oolosa. 3.
181
Answer.
bte ottl^ctt
benn weit
By no means
head
is
God-
un'6cgreifli(^
unb
aKent^alkn
fotsett,
gegen^
fie
incomprehensible
it
and
mrtig ift
fo
mup
ba
too^l
everywhere present,
that
it is
must follow
has
unb
bennocE)
nic^t
beftoweniger
perfntid) mit
of the
Manhood which
is
as-
unb
sumed, but
the same
oereiniget bleibt*
also,
and remains
it.
per-
sonally united to
rage 49.
SBa^ n|et un^
bte
Question
Himmelfahrt
49.
What
Christ'' s
heiieflt
do
^tj^i?
5(ntwort.
Srftltc^,
Answer.
First, that
He
is
our Advocate
^IngefK^t
fpred)er
3}ater^
unfer
^ux^
wir
in the presence of
His Father in
ift*
um
5lnbern, ba
we have our
unfer ^eifd)
tm ipimmel ju einem
fi(^ern
a sure pledge,
lieber au(^ s^
fx)
werbe
bajj
l^inauf
ncl)men*
mn
^Dritten,
Thirdly, that
Spirit,
He
sends
us
His
dx un
feinen et|l
jum egenpfanb
as
an
earnest,
by whose
sitteth
brcben
ifl,
ba
(Il;rijlu^ ij!,
where Christ
on
ft^enb
unb
tti(^t
ba auf (Erben
182
CATECHISMUS.
L.
SarumB
otte^ ?
BAM DeI?
5lttt)rt*
ge=*
in
coelum
baf
nia gubernat.
5.
LI.
biefe ^errligleit
on^
liceo
gloria
^aupt^
(S^rtfli ?
Stntwort*
(Srjlltc^
baf
tum
dona
in nos, sua
effundit.
membra,
coelestia
anfgeuft')*
3)arna(^, baf
tuiber
er
ae feinb
^rag>
2ae
trDJ!et
LH.
bie
bi(^
wiberlunp
tobten ?
%ntvooxt*
T)a^
tcf)
Quod
in
omnibus
miseriis et per-
eundem
judicio
me
183
50.
Question
ha^
dx
otte^?
the eight
hajstd
of god
Answee.
'^a^ (S^rijbs batum gen ^tmntel
gefahren
tft,
Because
Christ
ascended
into
ba
(Sr
ficf)
bafetbj^ ergeige
heaven
He
might
there appear as
forage 51*
Question
^errli(^!eit
51.
SBa^ n^et xm
biefe
What
henefit
do
ive receive
front
this glory
5(nt)ort*
Srftlicj),
Answee.
First, that
baf
by His Holy
Spirit
He sheds
power
OaBen
au^gief t*
feiner
Darna^, ba
tiber
un^ mit
emalt
er^tt*
aUt
He
??einbe f^^et
unb
us against
enemies.
forage 52
Question
2ieber!unft
52.
it to thee,
Sa
^rifti,
trfiet
biet)
bie
What
comfort is
that
.ju ri(^ten
bie Sefcen^
Answee.
unb
2Ser=*
in aller ^rBfat
That in
secutions,
all
my
mit
aufgerichtetem
ftc^
^aupt
juor
bem
who has
be-
184
ottc0
fr
Tnt(^
CATECHISMS.
batgejlelt,
onb
atte
Dei
statuit, et
maledictionem om-
nem
me
abstulit,
judicem e
et
coelo
Bin''),
expecto, qui
omnes suos
neos
ad
baf^
[eine
nb meine feinbe, in
liostes in aeternas
poenas abjiciat;
electis
se,
bie
mi^
me
vero
cum omnibus
akr
an^ermelten ju }l;m
freub
ijnb l;errligleit
in coelestia gaudia et
sempiternam
in bie t;imlifd)e
gloriam, traducat.
neme*')*
a) Luc. 21.
Eom.
8.
Phil. 3.
c)
Tit.
2.
&)
Thess.
1.
1 Thess. 4.
Mat. 25.
Mat. 25.
f&n dJott
hm
^eiligen (Bcift*
LIII.
2a^ glauBflu om
^eiligen eift ?
Sai^cto ?
5(ntn)ort*
@rjlti(^
baf^ er
gteid)
ewiger ott
Primum, quod
seternus Dens,
Filio.
sit
verus et
co-
cum
aeterno Patre et
3nm
t|!^),
mid)
hvix)
ein
waren glauben,
teil='
datus
ut
me
l)rifti
l^afftig
Christi et
m^
l)ip
troftet'O,
nb
participem
me
consoletur, et
in ewigleit ^)^
Cor.
3.
mecum
in seternum maneat.
Esai. 48.
Cor.
6.
Act.
5.
b)
Matt. 28.
1
2 Cor. 1.
d) Act. 9.
c) Galat.' 8.
1 Pet. 1.
1
Cor.
6.
e)
loh. 14.
Pet. 4.
185
for
otte^
fr
mid)
bargefleltt
fore offered
Himself
me
to
tlie
me
all curse,
to
;
come again
wlio
sliall
as
dx aUt
feine
unb
cast
His and
my
all
%um^
lasting
condemnation,
but
shall ones,
ju
in
bie
^^immlifc^e
His chosen
^reube unb
^errli(i)leit nel;me*
25on ^oit
hm
^eiligen Reifte,
?^rage 53*
QiESTioN 53.
!^
2a0
glauBefl
bu om
e i
li g
eifte?
Stntwort*
@r|!Ii$, baf (Sr gleid) ewiger
Oott
First, that
He
is
is
co-eternal
God
Sec-
o^e x%
Bum
ift,
He
me makes me by
taker of Christ and
S^rifti
imb
alter
feiner
So^It^aten
His benefits
with
unb
l)ei
comforts
me
and
shall abide
in Swigleit*
me
forever.
24
186
CATECHISMUS.
LIV.
2a glauBj^u on ber
l^etligen
aH^
3(ntn)ort*
I)af ber
on
initio
mun-
ganzen
ein
menfc^ti(i)en
j^^m
ad finem usque,
sibi
ex universo
aupermelte
gemein
[ein (^eifl
pxm emigen
nb juott^)
^),
genere
leBen''), bur(^
seternam
per
Spiritum
fide conser-
gtmikn^
on
suum
vare;
et
verbum, in vera
meque vivum
esse, et
ejus
ccetus
membrum
surum.
perpetuo inan-
ewig
d)
Heikn
59.
merbe')*
&)Gen.
26.
1. c)
a)Ioh. 10.
Esai.
Eom,
10.
8.
Ephes.l,
Ephes.
5,
Kom.
et
e)
/)
Psal. 71.
1 Cor. 11.
g) Mat. 16.
i) 1
loh. 10.
1 Cor. 1.
A) 1 loh. 3.
loh. 2.
Stag*
SBa
erfle^eftu
LV.
bie
burc^
gemein*
Quid
torum?
sanc-
f(^ajft ber
^eiligen?
5(ntwort*
(Srjlli^,
baf
alte
nb jebe gtauBtgen,
et singuli
aU
glieber
an bem
feinen
m^"^^
3um
^xx^o,
omnium
ejus
onb alten
fc^e^en
nb gaBen,
anbetn,
^eil
gemeinfc^afft ^abtn'').
ba
gaBen ^u nu| nb
luitlig
nb mit freu*
miffen
8.
communionem babeant. Deinde, quod singuli, quse acceperunt dona, in commune commodum et universorum salutem prompte
conferre debeant.
et alacriter
ben anzulegen
ot 13. Phil. 2.
fid) f<J)uIbig
foP)*
a) 1 loh. 1. 1 Cor. 1.
Eom.
l)
1 Cor. 12.
187
54.
Question
l^
bu on ber
ircjje?
eiligen,
aUgemeinen
5(ntn)ort*
!Da ber
ganjen
o^n
otte,
au
bem
fic^
human
ntenf(^Iic^en
efd)Iec^t,
eine au^erm^Ite
igeBen, biird)
emeine
jnnt ewigen
Son of God, by
de-
feinen
Mo
unto everlasting
life,
a chosen com-
unb
erhalte,
nnb baf
i^ berfelben
and that
I am,
and forever
member
of
the same.
?5rage 55*
Question
bie
55.
Sa
erj^e^fi
bn bur(^
(^t^
What
dost
thou understand hy
the coMiMuisrioN
of saints
Answee.
tdnBigen,
S'^rifio
ba^
atte
unb
jebe
and every
have
al
lieber,
an bem ^errn
one, as
members of
Christ,
unb
alien feinen
part in
sui'es
Him and
gifts;
emeinfd)aft
^aben*
feine
Bum
5(nbern,
^^^u^
and
secondly,
that
baf
ein
3eber
^altxi ju
wiig
f^ulbig
and
cheer-
of other members.
188
CATECHISMUS.
Stag.
Sa (jkuBfhi on
nbett ?
erge'bung
ber
LVI.
-pbcca-
5tntiort*
!^af
g^rijli
ott
willen")
mB
alter
bet
gnugt^uung
Deum
Christi,
illius
propter
satisfactionem
meiner [nben,
ic^
meorum
peccatorum, atque
mein
leBenlang
ju j^reiten
^ak^) nimmer^
fonber
mir
bie
auf gnaben
\^txi^
dii,
fott
ba
icj)
in^
geri(^t
nimmermehr
cum qua milii per omnem vitam pugnandum est, memoriam omnem deposuisse, et me justitia Christi gratis donare, ne unquam in judicium veniam.
etiam
pravitatis,
lommen'')*
J) lere. 31. Psal. 103.
a) 1 loh. 2. 2 Cor. 5.
Rom.
7. et 8.
c)
loh. 3.
^rag*
2a
trof! bid) bie aufferfte^ung be
LVII.
Qtiid
te
consolatur eesureectio
fleifc^e ?
CAENIS
Antwort*
^a
fem
ni(^t aetn
meine
feet
nac^ bie^
mea,
jrem t;aupt
aii(^
corpore excesserit, e
genommen wirb
bip mein
aujt
fonber
baf
assumetur
verum
quod
haec
Christi
vereiniget, ub
gtei(i)formig
a) Luc. 23.
1
bem
werben fot^)*
PhU.
1.
l)
1 Cor. 15.
lob. 19.
formabitur.
loh. 3. Phil. 3.
189
What dost
l)ungbeTnben?
%ntvooxt*
'^a^
^rtfit
the rOKGIVEJSTESS
OF SLNS 1
Answek.
enugt^uung
Ott
)itten
um
ber
That God,
alter
meiner (Snben,
5lrt,
satisfaction, will
no more remember
mit ber
id)
my my
sins,
mU,
long;
(S5ere(^tiglcit ^rifti
let,
folt
au^ naben
parts to
me
the righteousness of
ba
ic^
Christ, that I
lommen*
into condemnation.
i^rage 5 7
2Bag
trftet
Question
57.
.
bi^
bie
^ufer^
What
5lntn)ort*
2)af nt^t
allein
meine (Seele
m)
my
shall
be immediately taken up
fonbern aud^,
to Christ its
this
Head; but
also that
raft
my
of Christ, shall
nnb bem
^eiligen eibe
with
my
soul,
and made
unto
the glorious
body
of Christ.
190
CATECHISMUS.
LVIII.
Sa0
ttoft
biet)
ber
%ciidd om
Quam
consolationem
%
capis
ex
ewigen lekn ?
Unttcoxt*
3)af,
na^bem
ewigen
tc^
vitse
fang
ber
fteube
id)
meinem
lekn
meo
sit,
corde prsesen-
^er^en empfinbe''),
na) biefem
futurum
ut post hanc
uollommene
lein
aug
qua
in
bus meis
ott
a) 2 Cor. 5.
Cor.
2.
c)
loh. 17.
nee ullus
hendit.
homo
cogitatione compre-
?5tag.
2a^
bn bip
^ilfft
LIX.
wenn
biet)
aBer nnn,
At cum
utilitatis
Jicec
omnia
te
credis^
quid
atte^
glaukft ?
inde
ad
redit f
Stntwort*
^a^
d)
ic^
in (^^rij^o fr
Ott
gerecht,
Quod
in
Christo
Justus
sum
coram Deo,
Korn,
1.
loh. 3.
?^tag
2ie Hfht gere(^t fr Oott?
LX.
Quomodo Justus
es
coram Den?
5(ntwort*
Mein
bur(^
waren glaukn
in
Sefum
191
58.
tlie
Question
fBa^
ttftet
bi(^
ber
WctiM oom
What
article
5lntort
Daf, na(^bem
ic^
Answee.
ben 5(nfang
je^t
That, inasmucli as I
now
feel in
meinem ^erjen
my
lieart tlie
beginning of eternal
empftnbe,
id)
nac^ biefem
gekn
njerbe,
ooK=
bie
lommene
lein
eligfeit
kfi^en
complete
bliss,
gettet,
unb in
i|^
;
gelommen
Ott
barin ju
j^reifen*
God
for ever.
Question
2Ba6
l^ilft
59.
e bit aber
nun,
xotvxi
bu
But what
does
it
bie5(lte^glaukft?
5tntn>ort*
I)ap
t(^
Answee.
ott
geredet,
in S^rifto or
That I
am
righteous in Christ
unb
i^rage 60*
Siebtfi bu gerecht or ott ?
Question
60.
How
God?
art
Stntmort*
Sttletn
Answee.
oxi
bur(^
wahren lauben
Only by true
faith
in
Jesus
192
CATECmSMUS.
tum: adeo ut
licet
mea me
con-
mein
aUt
getiffen
auflagt,
bap
id)
miber
scientia
accuset,
quod
adversus
tUt
otte
fc^merlic^ gefnbiget,
l)ah ^),
nee
ullum
eorum
serva-
ju
aem tofen
alte
geneigt
er==
verim, ad
liaec
etiamnum. ad omne
ot
ol^n
meine
bie
olfomme gnugt^uung^/
ub
gere(^tig!eit
u gu=
meo
dia,
te(^net^),
aU
l^ctte i(^
mihi perfecta
satisfactio, justi-
tia et
ac donetur, perinde ac
ipse
nee ullum
wenn
i) allein
njolt^at
mit
glauMgen ^er^en
mihi
quasi
imo
vero
anneme'')*
a)
&)
Rom. Rom. 3.
2.
3. c)
Galat. 2.
Ephes.
(?)
2.
e)
Phil.
3.
me
Christus
perfecta
Rom.
7.
Tit. 3. 1 lo^i- 2-
Ephes.
2 Cor.
/)
i)
1 loh. 2.
g')
Rom. Rom.
3.
prsestitissem.
4.
5.
2 Cor. 5.
k)
Rom.
3.
loh. 3.
?5tag*
SCarumb fagjlu bap bu aein bur(^
ben glauben gerecht fe^ef^?
LXI.
Cur
sola fide
te
justum
esse
affi/r-
mas?
5(ntn)ort,
sjli^t
!eit
baf
tc^
on ujegen bet
tuirbig^
Non quod
Deo placeam
;
meinet
glaubend
ott
gefalte:
satis-
gnugt^^
G^rij,
factio, justitia et
sanctitas Christi
lj)eiUg!eit
mea
vero
justitia sit
coram Deo.
alia ratione,
meine
gere(^tig!eit fr
1.
@ott
ifi'*),
ub
eam non
Ego quam
o) 1 Cor.
et 2.
193
is
:
Christ.
That
altliough
my
the
ibcr
ebote
otte
f<^n)eTli(i)
all
gefnbiet,
unb
betfelben
leine
je
attem
o^^ne
23fen
alt
geneigt
Bin,
bod)
ott
am
still
prone always to
all evil,
mein
35erbienft,
au^ lauter
yet God, vdthout any merit of mine, of mere grace, grants and imputes
to
naben, mir
f^uung,
bie
ooKlommene enug^
unb
^eiligleit
erec^tigleit
me the perfect
satisfaction, right-
S^rifti f($en!et
unb
jurec^net,
aU
^tte
ge^
t^
nie
eine
(Snbe Begangen
felBf!
no^
l^aBt,
unb
atten
ben e^orfam
fr
any
mi^
^at
plished
wenn
x)
allein
fol(^e
2Bo^I^
tl^at
ing heart.
^rage 61*
SGBarum
fagft bu,
Question
attein
61.
bap bu
feieft
bur^
Why
5tntmort*
S'lic^t
Ans WEE.
Not
faith;
bap
la)
that I
am
acceptable to
God
bigleit
my
satis-
t^uung, ere(^tig!eit
a^xxfti
unb
^eiligfeit
faction, righteousness
and holiness
of Christ
is
my
righteousness be-
25
194
i)
CATECHISIUS.
btefelBe
nt(i>t
anberfi,
benn
allein
fide,
amplecti
et
mihi
applicai-e
iux) bcn
glaukn annemen, nb
mii:
queam.
gueigen !an^)
h) 1 loh. 5.
%xaQ.
LXn.
unfere fr
SarumB lonnen
bte
abtx
gute
Our
7iostra
xotxd ntt
geredjtiglett
Ott,
ober ein
ftu(l
berfelben fein?
coram Deo
5(ntnjott*
X)animl), bap bie gere(^tig!eit, fo fur
otte
geri(^t
Belleben
fot,
burc^auf
Dei
consistat,
omni ex
gan^
mu''),onb aber
parte
divinae
legi
congruentem;
au^
nostra vero
etiam prsestantissima
quaeque opera, in hac vita sunt imperfecta, atque adeo peccatis inqui-
nata.
^rag.
2}erbienen
LXIIL
gute
toer^
aber onfere
boc^
ni^t^, fo
fte
ott
in biefem onb
cum Dens
et
in prce-
pro his
2lnttt)ort*
!I)ie
se
daturum promittat ?
bienjt, fonber
c) Luc. 17.
auf gnaben")*
grag.
9J?a^t aber biefe Ic^rc nic^t forglofe
ttb
LXIV.
An non
dit
autem
erru^te leut ?
homines securos
profanos ?
195
imb
i)
biefelbe nict)t
anber benn
fore
allein buret)
ben
laukn
anne(;men unb
my own
in
no
way than by
faith only.
forage 62*
Question
guten
he
62.
ivoi'Ics
o'igltt-
2Barum lonncn
aber unfcre
eoiisness before
God?
5lntn?ort
Answer.
fo
^arum,
njeit
bie
ered)tigfeit,
folt,
Hx)^
au
oHlommen
ganj
unb
bem
gttlid)en
fein
must be
perfect through-
efe^
a'ber
gtei(i)frmig
l)eften
muf;
au) unfere
SBerfe in bie^
fem
Sekn
atte
works
and
defiled
with
sin.
^rage 63,
SSerbienen
nid)t, fo
fte
Question
63.
akr
bo(^
How
will to
is it that
ott
in biefem
unb
?
God^s
bem
julnftigen 2el)en
njill
kto^nen
reward them in
to
this life
and
in that which is
5(ntioort*
come f
Answer.
nic^t
^ie Seto^ung
SSerbienj^, fonbern
gefi^ie^^t
au^
merit,
au^ naben*
i^rage 64,
5D'la(^t
Question
64.
unb
oerruc^tc eute?
But does not this doctrine mahe m^n careless and profane f
196
CATECHISMUS.
^dn,
hk;
fo
X)ettn
niucgli(^
tj^,
baf
fieri
potest, ut
e^rij^o
buti^
n?aren
Qiaubtn
insiti sunt,
proferant.
Bringen*)*
'
S5ott
DE SACKAMENTIS.
LXV.
3)ie)eil
Quoniam
Christi atque
omnium
ejus bene-
ma(^t:
wo^er
lompt
foI(^er
ficiorum participes
proficiscituT
facit^
unde
glaube ?
Jicec fides?
5(ntwort*
ADer ^eilig
eij^ touxd
benfelben
bej^etiget
ben
et
per usum
Sacramentorum
confii'mat.
menten^)*
a) Ephes. 2. loh. 3.
d)
1.
^tag*
SBa^
feinb bic
Lxyi.
Quid sunt Sacramenta ?
Sacrament?
5tntn)ort*
So
Sunt sacra
et in oculos incuri'en-
ob earn causam
bap
er
Deo
instituta,
ut per ea nobis
197
fo
tauten
ber
fmb
eingepflanjet,
^tu(^t
No; for it is impossible that those who are implanted into Christ by true faith, should not bring
forth fruits of thankfulness.
S5ott bctt
^etUgcu Sactamentcn
ofthe holysaceaments.
%xag^t 65,
3)te?ctl
(f)x\\ti
Question
taute un^
SBo^tt^aten
fot(^er
65.
benn
attein ber
unb
alter
feiner
of Christ, and
faith
faith f
07y,
all
His
benefits,
hy
t^eit^afttg nta^^t,
o^er lomtnt
whence
comes
this
taoik?
5tnt?ort*
T)tx
l^eittge (I5eifi
mtrlet benfetbeit in
it
in our
Soangetium, unb
ben et>rauc^ ber
befttiget
l^eittgen
bur(^
by the preaching of the Holy Gospel, and confirms it by the use of the Holy Sacraments.
acramente*
?5rage 6Q.
SGBa^ fmb bte
Question
66.
acramente ?
What
5tntn?ort
(
Answee.
Sa'^rjei^en
fmb
fii^tbare, fettige
The Sacraments
signs
unb
baf
(Sieget,
(St
and
seals,
appointed of
God
by the use
ther<
198
er^etfjTung be
CATECHISMUS.
Suangelion
nb
bejlo Beffer
:
jmictftel)cn gebe,
licl),
t'erfiegele
5lem^
obsignet
quocl
scilicet
baf
er
op\\ix^
^rijli,
am Sreu^
olbrad)!,
uni-
cum
illud
Christi
sacrificium
in
Gen,
9.
17.
Eom.
4.
sionem peccatonim,
et
vitam
aeter-
Heb.
Ezech. 20.
nam.
LXVII.
(Seinb benn
t)eijbe
et
Verhum et
acrament
bal;in geri(^t,
unfern
m cruce
am
5(ntn)ort
Sa
le'^ret
fre^Iii^:
!l)en
Ita
est:
nam
Spiritus
Sanctus
im
(Suangelio,
onb
Bef^etiget
baf? nfere
burd) bie
t;eitige
Sacrament,
j^e^e
omnem nostram
esse
salutem
sacrificio
gan|e
o^ffer
feligfeit
in
bem
einigen
positam
Christi,
in
unico
S^rifli, fur
n^
am
Sreu^ ge*
fc^e^enOa)
Eom.
6.
Galat.
3.
%raQ.
2ieuiel (Sacrament ^at d^rijk^
LXVIII.
im
Quot Sacramenta
tus in novo foderef
instituit Chris-
Stntwort*
wei^
^''''ilig
:
ben
l)eiligen S^auff,
nb ba^
Duo
Baptismum,
et
Sacram
SlknbmaL
Coenam.
199
35cr:^etung
(Suatrgetium^
of
He may
:
wnb
m-
and
seal to us tlie
promise of the
namlid), ba
Sr un on megen
Gospel
namely, that
He
life,
grants
am
^reuj
(Snben unb
fc^enle*
ewigem Se^en au
naben
sacrifice of Chi-ist
accomplished on the
cross.
forage 67
(Stnb benn beibe, ba^ 2Bort unb bic
Question
67.
the
then.,
Woi^d and
to direct
(Sacramente, ba()in
gertd)tet,
bap
fie
Sacraments^ designed
to the sacrifice
cross.,
our faith
of Jesus
am
^reuj,
aU
Christ on the
as the onVy
runb
5(ntort
Answee.
^eilige eift
Sa
le'^ret
freili(^;
benn ber
Yes
truly
for the
Holy Ghost
im Soangelium, unb
bic
kfttiget
by
the
bur^
unfere
einigen
^eiligen
acramente,
jle^e
bap
Holy Sacraments
one
ganje
)pfer
(Seligleit
S^^rifti,
in
bcm
fr
ung
am
made
for us
reuj
gef(^e^en
on the
cross.
i^rage 68*
Sie iel acramente ^at S^rifk
Question
68.
im neuen
3^eftament eingefe^t?
Stntwort*
mei:
l^eilige
bie
f)eitige
5laufe,
unb
^i^i^
Two:
5lbenbma^L
Holy Supper.
200
CATECHISMUS.
DE SACEO BAPTISMO.
f^tag
Sole njtrjhi im ^eiligen ^aujf ettn^
nert on oerfK^ett, bap ba einege opffer
S|rifti
LXIX.
Qua
7^er^<9
(?i5
ratione in
Baptismo admote
confirmaris^
unici illius
am
Steu^
bit ^u gut
lomme?
5(ntn)ott*
Srifo:
bap d^rtjht^
eingcfe^t,
bip
cufferttc^
Quod
missione,
afferBab
l^eijTen
nb batt)C9 er^
gemip mit feinem
ureinigleit
^at,
bap
geift,
t(^ fo
Hut nb
oon ber
ift,
jueiner feelen,
ba
alten
meinen
fn==
ben gemaffc^en
Ii(^
fet),
fo
gemip
ic^ euffer^
quam aqua
extrinsecus
mit bem
be
tcrieit
leib
pflegt
^^injunemen,
expurgari solent.
geiuaffd)en
Mn*)*
a) Mar, 1. Luc. 3.
grag*
2ag
I)eif!
LXX.
mit bem
Hut
?
nb cifi
Quid
est
sanguine
et
Spiritu
Christi dblui ?
5(ntnjort,
So
^eift
peccatorum
gratis,
propter sangui-
201
SBott
OF HOLY -BAPTISM
Question
2Btc mitfl bu in ber
erinnert
^^eiligett
69.
^aufc
ITow
unto
thoih
is it signified
and
sealed
unb
erft(i)crt,
ba^ ba einige
tJiee
O^jfer
^rifii
am
lomnte ?
Answee.
anfertige
oer^^ei^
Stlfo,
baf
(S{)ri|hi
biefe
Thus
this
tliat
ic^
fo
gen?ip
mit feinem
am washed
is,
with His
meiner
aen meinen
fo
(Snben
gen>afc^en
fei,
genjip
x)
my
soul, that
from
all
my
u^ertii^ mit
bem
sins, as certainly as I
am washed
whereby
of
outwardly with
water,
iilthiness
nehmen, gen?af^en
l^in*
commonly the
the
body
i^rage 70
is
taken away.
Question
S3Iut
TO. the
2a
'^eift
mit
bem
unb
What
hlood
is it to he
washed with
and
Spirit of Christ ?
Slntwort,
Ans WEE.
nben
It is to
@g
^eift,
35erge^ung ber
l^at)en,
um
be^
sins
26
202
CATECHISMUS.
nem
suo
Cliristi,
quem
in
is
pro nobis in
profudit;
am Sreu^
2)arnac^
ernen?ett,
fr
ergoJTett
l^at *)
sacrificio
cruce
aitcj)
biirc^
ben
I;eiligen
ei|!
tum
ac
l^eiliget fein,
ba^ mir
je
lenger je
me^r
membrum
magis
Christi
fieri,
quo magis
et
ott*
peccatis
moriamur,
Hebr. 12.
h)
6.
1 Pet. 1.
Apoc.
1.
Zach. 13.
Ezech. 36.
loh.
1.
loh. 3.
1 Cor. 6. et 12.
Eom.
Ooloss. 2.
LXXI.
2o ^at
fo geiDi
Sl^riftu^ etl^eiffen,
ba
geift
njir
ZTM promisit
Cliristus^
se
nos
aU
mit bem
sumusf
Slntwort*
3n
rct
fie,
mel^e
le^*
alfo lautet*
c^et
S56lder,
^in, nb
sunt verba:
Ite
et
docete
eos in
alle
nb
tauffet
omnes
nomine
Sancti.
fuerit,
rit,
gentes, baptizantes
be0
on^, n be
wer ba
!^eiltgcn
Qui crediderit
:
et baptizatus
eij^"):
glaul)et
onb
servabitur
condemn abitur.
Haec promis-
nic^t glauljt,
sio repetitur,
cum
Scriptura Baptis-
mum
tionis, et
ba
bie f<^rtjft
"),
wibergeburt
onb
abwajf(^ung
ber
fnben nennet
'^)*
203
n)eld)e^
dx
in
feinem Opfer
gojfen
l^at;
am
^reitj fr
un^ er^
burd^
He
by
to
sacrifice
on
barna(^
auc^
ben
and
also, to
be renewed
sanctified
unb ju einem
ba
n?ir
OTeb
je
be members of
Christ, that so
langer
me!^r ber
nbe
abfierkn,
die unto
unjhrflic^en
anbeln*
lives.
?^rage 71.
Question
71.
SBo
fo
]^at
Where
tias
aU
mit
bem
Siaufnjaffer
genjafd)en
we are as certainly washed lith His hlood and Spirit as with the
water of^Baptism f
fmb?
SIntwort*
Answee.
In the institution of Baptism,
3n
alfo lautet:
ret alle
ye, therefore,
and
teach
in the
all
nations,
baptizing
them
name
of the Father,
He
is
tauft
wirb felig
ni($t
but he
erben; er aber
'bct,
glau*
bcr
ben.
T)k\t
wirb
bie
au6)
3^aufe
bie
Baptism the
toieber^^olt,
ba
nben
nennet*
204
CATECmSMUS.
gtag.
LXXII.
waJTet'bab,
3jl
bie
bcnn
ba^
eujferltd)
SfJetn"),
N'on
est;
nam
solus
sanguis
e^rij^t,
Jesu
Cliristi
peccato.
l) 1 loh. 1.
Ephes. 5
^rag.
ei|l ben ^auff ba^
getjurt,
LXXIII.
ber
ber
l^eitige
JBap-
miber='
lavacrum regenera-
tionis^ et
abhitionem peccatorumf
ben?
Stntmort*
Ott
rebet atfo nit one grojfe rfad)
:
Deus non
loquitur:
sie
bamit mil
videlicet,
non solum ut
sordes
nos doceat,
corporis
quemadmodum
sanguine et
leib^
bur(^
alfo
onfere
funbc
!^inn?eg
aqua purgantur,
sie pec-
bur(^0
Hut onb
werben
geij!
^rijli
cata
nostra
Spiiitu
genomen
")
fonber ielme^r,
Cliristi expiari;
gis,
on onfern funben
fmb, al
n)ir
gei|!li(^
ge^
nostris inter-
nja[fd}e
ablui,
quam
externa et
Apoc.
1.
et 7.
Cor.
6.
h)
Marc. 16.
Galat. 3.
205
72.
^e
^bwaf^ung
water
sins f
itself the
washing away of
5(ntwott*
S'lein;
Answer.
benn
allein
ba 23Iut Scfu
eiji reiniget
No
blood of Jesus
Spirit cleanse
S^rij^t
unb bet
l^eilige
Clirist
and
tlie
Holy
un^ oon
alten (Snben*
us from
all sin.
^rage 73.
Sarum
nennet
Question
ber
^eilige
73.
benn
Why^
call
Holy Ghost
Baptism
the
unb
iin
eration^
and
the
ben?
SCntiDort*
sins f
Answee.
Hr^
(r
ott
fac^e:
God
allein
ba
great cause
un^ bamit
bic
fer,
mitt teuren,
ba^, gtei^n?ie
body
is
taken away
are taken
Spirit of
unb en
burd)^
^tut
unb eijl
werben
;
S^rijli
l^inieg
genommen
bur^
bie^ gtttii^e
and token
He
3ci(^en ii erjii^ern,
ma^r^
may
as
we
are as really
geij^Ii^ ge^
sins spiritually,
maf(^en
ftnb, al^
mir mit
bem
leiHic^en
are
washed with
206
CATECHISMUS.
LXXIV.
ol man an^
ff
Suntne
zandi f
etiam
infantes
hwptir
en?
Sa
;i)enn biemeil
fie
Omnino.
Nam cum
cumque
eis
seque atque
pertineant
per sangui-
Mut
oon funben^),
nem
et
Christi
remissio peccatorum,
nb bet
fo folte
fie
aud) burcj)
jeid)e,
ben
tauff,
aU
be
23unb
ber
ab infidelium
liberis dis-
nglauBigen
irie
linber
nberfc^eiben
werben*^),
im
alten
^eftament
per Circumcisionem
fiebat, cui
in
novo
Bap-
an m[)tx
ftat
im
tismus.
5tauff ijleingefe^tO*
o) Gen. IT.
5)
Matt. 19.
c)
Luc.
1.
Psal. 22.
Esai.
46.
Act. 2.
d) Act. 10.
e)
Gen.
17.
/)
Coloss, 2.
20T
oil
taufen ?
man au^
bie
iungen inbet
Are
infants also
to he
ha^tized f
5(ntmoTt*
Sa*
!l)enn bieweit
fte
Answee.
fomo^l
aU
bie
Yes.
tlieir
For
bitten in ben
feine
bent
on
(Bm^
tauBen
benn ben
fte
fo
foUen
au(^
them no
of the
aU
be
Sunbe Bei*
and
dis-
im
alten 5lefta*
tinguished
ment
ijl,
buriJ) bie
23efd)neibung gefc^e^^en
unbelievers, as
was done
in
the
an
neuen Zt^a^
ment
bie
^aufe i^
eingefe|t*
Circumcision, in
New
Testa-
appointed.
208
CATECHISMUS.
DE SACEA DOMINI
CCENA.
LXXV.
2ic )trjht im ^eiligen Stfeenbmat
erinnert nb erfti^ert, ha^
Domini
te
bu an bem
Sreu^, on
admoneris
et
confirmaris,
unici
einigen
opffer S^rifti
am
Ulms
oblati,
sacrificii
Christi in cruce
ejus bonorum^
aen
feinen
atque
omnium
jpartieipem. esse f
5(ntn)ort
%i\Of
baf
^lriftu^
mir
on
aUtn
Quod
iideles
Cliristus
me
atque omnes
et
jussit,
memoriam,
:
ba
missis
am
Sreu^
geopffert
fo ge*
mit ugen
fe!^e,
ba ba^ Brob
Rdd) mir
mitget^eilet wirb*
er
felbj!
3}nb jum
feel
anbern, bap
meine
mit
deinde,
minus certo
Mut
on
fo geioi^
gum
id)
ett)igen
leBen fpeife
sanguine
trencfe,
aU
est,
ad vitam
!I)iener^
em))fange,
quam
pa-
209
S^ott
%xaQt lb.
2Bie
mtrjl
Question
5tbenb^
75.
bu im
^eiligen
How
is it signified
and
sealed
ma(;l erinnert
xmb
oerfid)ert,
bap
bu
an
bent
einigen
)pfer
feinen
(J()rifti
am
e=*
tern
all
His
5tntn)ort
5tIfo,
Answee.
Thus
ed
;
commandof
lut)igen
S3rot
i\\
on
biefem
gel^ro^enen
me and
effen,
this
ju trinlen befohlen
l^eipen
:
this cup,
SrftU(!),
bap
fein geib fo
body
fr mid)
am
unb
Brocken,
goffen
fei, fo
as certainly as I see
with
my
eyes
mitgett^eitet irirb
(Sr
felbft
pm
^nbern, bap
meine
me; and
crucified
further,
that,
with His
blood,
(Seele
He
eben
fpeife
unb
au^ ber
as certainly as I
^anb
hand of the
minis-
27
210
ba^
CATECHISMUS.
hob
ijttb
ben
M)
S(;rtfti
be^
^(i^ffi%
nem
et
iuelc^e
mir
aU
sanguinis
Domini
manu
ministri
leib
ub Mut^
gegeben
mx^
bcn*
i5tag*
LXXVI.
tetb
2a^
^^rij^i
^etft
eJTen,
ben
gecren|tgten
oergoffen
Quid
guinem
est
cruciflxum
et
corpus
san-
fein
blut
Christi edere
fusum
ejus
trin(Jen ?
hihere ?
5tnttt>ort
C)eift
nit
allein
mit glubigem
onb fterben
et
lernen ba^
G^rifti
gan|e leiben
mortem
cia amplecti, ac
per
id.
remissionem
adi-
peccatorum
pisci
;
et
vitam seternam
tum, qui
bis
habitat,
sacrosancto
ejus
gebenebe^ten leib
einiget tcerben ^)
er^
er
corpori magis
ac magis uniri, ut
coelo,
quamvis ipse in
simus de carne
nos vero in
im ()immetOr n
bennod)
bein on
fleif<^
erben
fmb:
nb
on feinem
fleif^,
de
ossi-
n oon
bus ejus;
membra ab una
eodemque
gubernemur.
nos uno
et
on einer
ret
nb regier
Spiiitu vivificemur
werben
a) loh. 6.
loh. 6.
c)
Act.
1
3.
Cor. 11.
d) Ephes.
14,
e)
3. et 5.
1 Cor. 6.
loh. 3. et 4. loh.
loh,
6. et 15.
Ephes.
4,
?5tag.
LXXVII.
bap
er
50
'^at
S^riftu
erf)eiffen,
Quo
loco
promisit Christus^ se
211
23rot unb
ter,
and
taste
with
my
moutli, the
ml^t
be^
mir
aU
^a^x^
S^rifti
me
as certain tokens of
gegeben werben*
^rage 76*
Sa^
l^eift
Question
Sei^
76.
ben
gelreujigten
What
Christ?
is
it
^rifli effen
unb
trinten ?
Hntmort*
S^
:^eit ni(I)t allein
Answek.
It is not only to
mit gtu'bigem
embrace with a
the sufferings
unb (Sterben
3>erge==
believing heart
all
S^rifti annehmen,
unb baburd)
eit)ige^
and death of
Christ,
and thereby
Ceben
belommen
ben
fto
and
also,
life
eternal
but moreover
S^ri*
to
alfo
mit feinem
mel^r
gebenebeiten
Seik
je
me^r unb
in
oereiniget n>erben,
He
in heaven,
and we on the
earth,
we
live
are
unb oon
flesh
einem
(53eij!e,
n?ie bie
lieber unfere
for ever
by
one
members
soul.
of the same
body
are
by one
gragc 77*
Question
@r
7-7.
So
that
212
bic glubigen fo gcwtf atfo
leit)
CATECHISMUS.
mit feinem credentihus tarn certo corpus
et
san-
nb Hut
fpeife
onb trenne,
aU
fte
guinem suum
sie
edendum
et hihen-
on biefem
dwm
daturum^
edunt,
quam fractum
et
Jiunc
hi-
panem
hunt f
poculum
Jioc
Sfntwott*
3n
bet einfa^ung be
5(bcnbmal^,
^^;>(i'^'^
ligec
meId)eaIfo lautet 0:
^^U^
ba
er
Dominus
noster Jesus
est,
^efu^, in
ten
b na(^t
er oerrf^a*
Christus, ea nocte
accepit
git
lioc
qua proditus
marb, nam
ba^ brobt,
panem
ban(iet
on bra(^^ nb fprac^,
i|i
ac dixit:
est
Accipite, comedite,
5^emet, effet, ba
mein
leib,
corpus
ber fr tu
6)
gebroct)en wirbt,
(Bol)^ tl;ut ju
meiner gebe^t^
gleid)en au(^
poculum
nuf
ben
3)cffelben
postquam
ccenassent, dicens:
Hoc
elci), nad)
nb f^rad):
poculum
est
novum
;
um
sanguinem
hoc
ncwe ^tejiament
btut, foId)e tl;ut,
meinem
:
cunque
tionem.
ritis
biberitis, in
mei recorda-
fo offt jr
donee venerit.
Haec promis-
^^m^^
er
wirbt
tobt
sio a
uerfnbigen, bi baf
25nb
l^olet
lom^t*
toiber^
Poculum gratiarum
gratias
quo
biefe oer^eiffung
au^
burc^ (S.
^aulum^), ba
er fpric^t:
Panis
quem
est
2) er
etd)
ber ban(!fagung,
Matt. 26.
frangimus,
nonne
communio
a) 1 Cor, 11.
b) 1
Mar. 14.
Luc. 22.
Cor. 10.
213
IduBigcn
fo
He
lievers
ejTen
M^
ttinlen ?
Stntmott
Stt ber (Stnfe^ung be^ 5tbenbma!^t^,
elc^c
alfo
Answee.
In the institution of
:
tlie
Supper,
lautet:
Unfer
S^txx
He was
brake
is
it,
and when
ban!ete,unb1Jrad)eunb
S^le^met, effet, ba^
eucf)
ift
He had
given thanks,
eat,
He
fpra(}):
this
My
you;
gebt 0^
broken
for
do in remembrance of Me.
nem
nac^
ebac^tnif*
2)effcl^
He
the
this
took
the
cup,
when
in
He had
is
;
Stbenbma^l, unb fprac^: liefer ^elc^ ijl bag neue 5tej!ament in meinem
S3lut, fol(^e^ t^ut, fo oft
Co trinfet, ju
i!^r
bem
suj^ped, saying:
This cup
New Testament
do ye
My
blood
as often as ye drink
it,
in
remembrance of Me.
as
For
as often
meinem cbd(^t^
oon
bie
nif
X)enn
fo oft t^r
this
fem 23rot effet, unb on bie* fem el(^ trinlet, follt i^r beg .<perrn 5lob er!nbtgen, Unb biefe l&tg ba Sr fommt
S5er'^eifung wirb
death
He
come,
And
also
this
promise
repeated
by
St. Paul,
where he says:
The
au^
toteber^olet burc^
bless, is it
214
CATECmSMUS.
toix
bamit
bic
bantffagc,
ijl
cr nit
corporis
panis,
Cliristi?
Quoniam unus
unum
Si^rijli?
^a^
if!
brobt
bas
tt>ir
nam omnes
sumus
^red)en,
fiS^afft
<itt
btob
fo
fiunt
sanguis Christi f
3(ntn)ort*
5lein
:
Zavi^f nit in bj
Hut
(E^rifti
erwblet,
felbj!
non
symbolum tantum
ita
et
nb
erfi(^erung
ift
^)
alfo
int
^benbntal
Baptismo obsignantur
nee pacor-
\mml
ipsum
pus
Christi,
quanquam pro
ratione
sacramentorum,
et usitata Spiritui
Mar. 24.
i) 1
corpus appellatui*.
f^rag.
SBaruntb nennet benn Sri|k^ bas
LXXIX.
Cw ergo
Christus
panem
appel-
215
^aulum, ba
et
fptic^t:
X)er
The bread
not the com-
which we break,
is it
banlfagen,
!I)a^
ift
i|^
er nid)t bie
one body
for
we
fc^aft
be
iele
Sin
Seit), bie
weit
i^rage 78.
SBirb benn an^ 23rot unb 2ein ber
ttjefentUi^e Ceib
Question
78.
unb 23Iut
e()rifti?
^nttooxt.
Answee.
^dnt
No
tism, is not
washing
nben
felbj!
away
of;
of sins
itself,
alfo tDtrb
auc^ ba^
ni(i)t
l)eiUge
23rot
im 5tbenbma^l
fdbjl:,
iDiewo'^I
e nac^
unb e^
the
body of
Christ
itself,
though
genennet wirb*
called the
body
of Christ.
grage 79.
SOBarum nennet benn S^rijtu^ ba^
Question
79.
Why
216
t)rob feinen leib,
CATECHISMUS.
on ben ^etc^
fein Blut,
lat
suum
suum
nb (B* ^aulu,
bie
gemeinf(^ap be
lcit)gnbHutg3efu(S^vijli?
sanguinis Christi f
Antwort*
S^Tijht^ rebet atfo nit one gtojfe ot^
fac^*
Cliristus
non
5Iemli(^,
baf
er
n^ nit
aUdn
loquitur
:^
videlicet,
non solum ut
panis
susten-
bamit
ml
letzten,
bap, gleid)
n)ie l^rob
nos doceat,
et
quemadmodum
vitam
n wein ba
jeitlic^e
vinum
sie
corporis
onb oct^
it
tant,
etiam crucifixum
suum
goffen
Mut,
bie
mare
fpei^
txan
corpus et effusum
suum sanguinem
unferer
feelen,
jum ewigen
leben ')
bur^
roll
bi
oer*
jei(^en
onb pfanb
fo
ut lioc
cer-
ba
leib
ii?ir
iarl)ajftig
feinet
visibili signo ac
pignore nobis
waren
be0
tum
faciat,
^eilige
werben,
poris et sanguinis
per opera-
dU
bem
munb
ju feiner gebec^tnup
alt fein leiben
fe)^,
quam
tum
si
empfangen^): on bap
on
ejus
aU
pimus
sio et
sit,
etiam,
quod
ejus pas-
wir
felbft
obedientia tam
certo nostra
gelitten
on gnugget^an*
b) 1
quam
a) loh. 6.
Cor. 10.
Deo
sa-
tisfecissemus.
grag*
Sa^
iji
LXXX.
Quid
interest
inter
Coenam
217
Mb,
nnb
fein
fei^
h?'ead
His
hody^
and
Haul,
the
cup His
ba neue itejlament in
(St.
blood, or the
New
St.
Testament in His
the
nem
23lut
^aulu6,
bie
e^
Uood ; and
commu-
meinfc^aft bee
e^rifti?
5(ntmort*
S^rijlu rebet atfo nx^t o^ne grof e
Urfa(^e:
allein
nmlicJ),
baf r nn
nic^t
bamit
njitt leieren,
baf , gleic^mie
Sekn
er^
this
temporal
life,
alfo
fei
au(^ fein
gefreujigter
bie
His
crucified
n?a^te
but
einigen
(Sr
Sekn;
sign
and
nn bnrc^
3cict)en
fo
we
are as
nnb ^fanb
XiU erfid)ern,
ba mir
really partakers of
Seiko nnb
^eiligen
Hutee
eij^e
bntd)
2it!nng
be
t()eill)aftig
n?efben,
aU
mir
leiB^
the
receive
by
these holy
mit bem
tokens in remembrance of
Him;
liefen
50?unb
jn
feinem
ebc^tnif
fein
and that
Reiben
unb @el;orfam
fei,
fo
n?ir
we had
all in
ourselves
suffered
and
aU
^tttn
in nnferer
done
our
ovm
persons.
get^an.
i^tage 8 0*
Question
80.
ijl
What
28
218
bem
SfBenbntal be^
CATECHISMUS.
^(imm%
nb ber
Domini,
et
Missam
Papisti-
camf
%nUvoxt.
2)a^ 5(knbmal kjeuget on^, ba^
jDir
ollontenc
oergebung
alter
nfer
omnium nossacrificium,
tromm peccatorum
unicum
illud
habere, propter
Sefu
^^rtfti,
fo
er
felbft
einmal
am
Christi
in cruce pere-
^* eift
(ir;ri|l:o
merbe ein=
geleibt ^), b*
jepb mit
feine
waren
leib
Sanctum
jam
se-
im
ift "^),
'^)
est
ad dexteram
In
et
Missa
autem
negatur,
vivos
mortuos
habere
remissionem
fe^
fie
geo^jfert wer-
be*
SSnb bj (S^riftu^
leiblid)
fe^,
onb* ber
pro
ipsis
sacrificulis
geftalt
brob on wetn
fol
onb ber^al*
werbe")*
ni(^t^
ben
[35nb
barin
ifi
angebettet
tum
alfo bie
^t^ im grnnb
adorandum
Missse
est,
esse.
[Atque
ita
ipsum
aliud
illius
fandamentum
nihil
quam
abnegatio unici
Heb.
b) 1
7. 9. et 10. 6. et 10.
loh. 19.
c)
sacrificii et
22.
Cor.
Heb.
d) lob.
Phil. 3.
et
execranda idololatria.]
4. et 20.
Luc. 24.
(?)
Act.
7.
Coloss. 3.
1 Thess. 1.
In Can:
de Missa. Item.
De
cseer: distinct: 2.
219
the Poj^ish
5(Benbma^l
bee
ipetrn
unb ber
the
^)pj^U($en 2)Jeffe ?
Mass?
Answee.
2)ae 5(Benbma^I t)ejeuget une, baf
njtr
Tlie Lord's
Supper
testifies to us,
ooWotnntene 33etgeBuTtg
alter
un^
that
we have
feret
nben ^abm
butcf)
ba einige
einmal
of
St
felBjl:
He
Himself
am
reu^
ot(6ra(i)t
'i)at ;
who with
in heaven
^tih
ter^
im ipimmet
ijl,
now
nnb
X)te
bafelbft
SO'JeJTe
angebetet
erben*
bie
and
is
to
be there worshipped.
teaches, that the liv-
2et)enbigen
unb
2!obten nic^t
burc^ ba !2eiben
(SI;rifti
S5ergebung ber
ing and the dead have not forgiveness of sins through the sufi>3rings
(Snben ^aben, ee
fei
benn, ba S^rif^u
5!)Zepprieftern
no^
tglich fr
;
fte
on ben
is still
daily
geopfert tt)erbe
Ii(^
unb ba
eftalt
S()ri|^u leib^
them by the
is
priests;
unter
fei,
ber
S3rote
unb
SBein
angebetet werben*
9J?ejfe
[Unb
nid)te
ift
alfo
bie
be
worshipped
in
im runbe
anber, benn
Dpfere
eine
tom
is
nothing
one
else
than a denial
unb
eiben
3efu
S^rifti,
unb
of the
sacrifice
and passion
ermalebeite 5(Bgtteret*]
220
CATECHISI^njS.
LXXXI.
2eI(^e
foKc
ju
bent
^ifc^
be^
Quihus accedendum
est
ad men-
sam Domini f
^ie jnen
fettjl:
mB
jter
fnbcn mil^
lis
suis peccatis
Deum offendisse
sibi ea
con-
fidunt
autem
propter
Cliris-
tum
reniissa esse, et
quas reliquas
g^rtfti bebedt
fei^,
habent
morte
illius
ju beffern*
5)te onbu^fertigc
Hypocritae
0*
damnationem
sibi
edunt
et bibunt.
LXXXII.
(BoUtn
alcx
pi
biefent
?(benbntat
ftd)
Suntne Uli
etiain
ad
Jianc Coeei
mit
jrer
aU
nglaubige
nb ottlofe erzeigen ?
clarant f
^ntmort
^f^etn
:
benn
Nequaquam: nam
dus Dei profanatur,
eo pacto
et ira
foe-
otte^
bie
gefc^ntecj)t,
Dei
;
in
quo-
Im
na^
irc^
^^rijli
fc^tilbig
x%
ex prsescripto Christi
coe-
ber
orbnung
foI(^e,
feiner
Stpoj^etn,
ju tefferung jre^
ber
(Sc^tffel
lorum utens,
bet,
a Coena arcere de
et
lebend,
bur(^
bj
antpt
quoad resipuerint
mores
aujuf(^Iie|fen*
a) 1 Cor. 11. Esai. 1. et 66. lerem. 7. Psal. 50.
mutaverint.
221
81.
the fahle
fotten junt
Xi^t
be^
^enn
of
Who
the
are
to
come unto
lommen ?
Lord f
Answer.
2)ie
fi^
felbjl
urn
xtnb
i^rer
(Snben
tuen mifallen,
baf biefelMgen
boc^
oerttauen,
yet trust
^
tl;nen erjie^en,
unb
bte
is
Wctdt
bege()ren
covered
by
auc^
Je
of Christ;
who
also
desire
more
their faith
^ic Untju^fertigen
eJTen
tic^t>
al^er
fi(^
unb
ipeud)ler
But the
im-
unb trinfen
felbjl
ba e*
^tage 82
olten
a'ber
Question
82.
ju
biefem 5(benbmaH
bie
fid)
Are
to he^
au^
jugetaffen
erben,
mit
to this Sufppei\
who show
themselves
life^
Un=
er jeigen ?
unhelieving
and ungodly f
Answee.
5(ntn)ort*
^^lein
:
(S5otte0 gefc^m^et,
unb
fein
3otn ber
ber^al^
ijl,
No: of God
for
is
by
this
the covenant
bie
Ben bie
na} ber
ir(J)e
fd)ulbig
Orbnung
fot(^e bio
S^rifti
unb
feiner
Church
is
5lpoM,
by the
such
their
office
persons, until
life.
they amend
222
CATECHISMUS.
LXXXIII.
2a
{ft
ba^
Prsedicatio
Evangelii et
Eccle-
unb
bie
S^rtftU(^e
ftutf,
SSufjuc^t,
bur(^
siastica Disciplina,
quibus coeluin
infidelibus
ml)i Be^be
bj ^immelreti^ ben
credentibus
aperitur,
autem
clauditur.
^tag*
2ie wirb ba^ ipimmelreic^ but(^ bie
^jtebig
LXXXIV.
auff
be^
^eiligen
(Euangelion^
Dub jugef(^lo[fen ?
5tntnjort*
5(tfo
:
ba nac^ bem
befetcf)
S^rij^i
Cum
oerlnbigt
jne
fo
bezeuget
mitb
annunciatur, omnia
divinitus propter
peccata
ipsis
meritum Ckristi
promissionem
tnit
condonari,
quoties
ergebe
ftnb>
SSnb l^ermiberumb,
aKen
unglubigen
denunciatur,
tantisper
nb
^eu(i)lern,
iram Dei
et seternam
condemin
suis
bie ewige
nationem incumbere,
dum
:
lang
fte fic^
9Za(^ welche
sceleribus perseverant
secundum
tam
in prsesenti
quam
in
futura
223
83.
ba^
fct
ber
@cj)Ip?
What
is the
Antwort.
X)te ^rebigt be^ !^etttgen (^oangelt^
Answee.
The Preaching
which two
heaven
is
the
Holy;
d)riftli(^e
23uf jud)t
bur^
by
kingdom of
Unglubigen
5ugef(^Ioffen lhb*
grage 84*
2ie wirb ba ^immetretc^ bnr(^ bic
Question
84.
auf=*
unb
jiigefd)Iof[en ?
5(ntJuott,
HIfo, baf? na(!)
alten
bem
33efe^I
(If)Tt|!i
Answer. In this way: that according to the command of Christ, it is proclaimed and openly witnessed to
believers,
unb
f oft
one and
all,
that as often
(Snben on Oott,
um
them of God
;
geben fmb
unb ^inmiebetum
alten
Un^
and
Born
on the contrary, to
all
unbelievers
otte
i^nen
xinb bie
liegt, fo
fid)
nic^t
be=
God
and
eternal
condemnation
feilten:
na(^
iuet^em
B^iig^i^
be
according to which
bem
in this life
to come.
224
CATECHISMUS.
LXXXV.
2ic
mxU
et
aperitur
auffgef(^Ioffen,
^riftticbe
m\o
befelcj)
S^rij^i,
Cum
nomine
dunt a
ex mandato Christi,
ii,
qui
bieienige fo
bem
(I()tiftlid)e
na^
quidem
sunt
Cliristiani,
men, n^tij^Uc^e
nac^
lel)r
vita se osten-
bem
fie
ettic^
Cliristo alienos,
postquam
ab
er-
mattet
fein,
ober
ober
laftern nit
ber !ird)en,
roribus aut
lunt,
flagitiis
discedere noiis
benen
fo
on ber
tix^l
barju erorbnet
Ecclesiae
indicantur, aut
fmb, angezeigt,
it fo fie ft<^
an
berfelbe
ermammg
auc^
nit
leren,
oon Jnen
ac
si
ne horum quidem
in-
auf ber
felbft,
S^riftlid)c gemein,
3^ei(J)
n on @ott merben
gtiebcr
auf bem
:
(E()rifti
auf gefc^loffen
:^rifti
n liberum
lir^en,
aU
excluduntur
ac rursum,
et
si
nb
ber
angenomen,
oer'^eiffen
emendationem profiteantur
ipsa declarent,
Ecclesiae
re-
wen
fie
ware befferung
on
tanquam
Cliristi et
crjeigen')*
) Matt. 18. 1 Cor.
3.
membra
recipiuntur.
2 Tliess. 3. 2 loh.
225
85.
Question
How
shut
cipline f
is the
Tcingdom of Tieaven
Answee.
mfo, ha^
m^
bent Sefe^l
S^rifti
biejemgen, fo unter
bem
^rtftUi^en
^a*
command
men
unc^riftU(^e
fii^^ren,
nad)bem
ftc
trber^
unsound
and
Itc^
{"^ren 3tr=*
or
life,
aBfte^en,
admonition refuse to
turn
from
fo
fid)
proper
officers,
m)t
leieren,
burc^ 3}erBtc^
ber
lect to
hear them
by them
tung ber
l^eiltgen
acramente an^
unb
oon
c^riftttc^en
felf)|^
emetne,
ott
werben
@Iie^
au bem 9Rei^
(S^rijli
augefd)Io|Ten;
unb mieberum
aU
and
if
ber S^rifti
show
real
toenn
fte
again received as
members of Christ
erzeigen*
29
226
CATECHISMIJS.
S)cr
Mit
Xt.
TERTIA PARS.
SJon bcr
bandhaxUit,
de hominis gratitdine.
LXXXVI.
DicuJeil mir benn auf unferm elenbt
Cum
Dei
ah omnibus peccatis
et
mir
one
alle
onfere erbienjl,
erlofet
auf gnaben
marumi)
bur^ ^rifium
fotlen voll gute
feinb,
m,isericordia^
per Christum
est
mxd
tl;un ?
liherati
sumus, quid
cur bona
opera faciamus f
5(nttt)ort*
er
quo
sui,
eift erneuert
in
omni
Deum
gratos declarecelebretui'.
fructisi-
Ott
er bur(^
n ge^riefen
tet>
tt?erbe^),
2)ar*
on^
felbjl
n^
fide
vitae
certi
auf feinen
frud[>ten
gemif
l)
nostrse
Rom.
6. et 12.
1 Pet. 2. 1 Cor. 6.
Matt.
1 Pet. 2.
221
S)er hxittt
X^til
$on
tier
^an!Bar!ett*
OF THANKFULNESS
S^rage 8 6*
!Dtctt)cit tit
Question
(Stcnb,
86.
benn
axi
unferm
Since
tlien
we
o^ne
alt
arum
fol^
why
mx
Sfntnjott
Answee.
Sr
un^
Darum, bap
d^rij^u^, nad)bem
erlauft
(;at,
by His
by
]5)eiligen
eift erneu^
we
Ott
unb
(Sr burc^
un gepriefen erbe.
fcei
2)ar^
un
feIB|l:
un^
may show ourselves thankful to God for His blessing, and that He may be glorified through us then also, that we ourselves may be
;
lau^en^ au^
feinen
rcj>ten
by
the fruits
228
feilt
CATECHISMUS.
0, nb mit nfcrm ottfelige toan^
gewinn
integritate
alios
Christo
lucrifa-
ciamus.
nen^)*
c)
2 Pet.
1.
Matt.
7.
Galat. 6.
d) 1 Pet. 3.
Korn. 14.
Lxxxyn.
onnen benn
bic
ftc^
bie
ni^t
feiig
Werben,
in peccatis secure
fertigen
@ott
ni(^t
l)e^
a sua pravitate ad
leren ?
Deum Twn
Slntwort*
benn, Juic bic
fc()rifft
conveiiunt/iir f
eine^weg^:
Nullo modo
nam, ut Scriptm'a
fures,
nee
ba^
reic^
otte erBen*)
nee
raptores,
lisereditatem
regni
Dei consequentur.
^tag.
Lxxxvin.
fielet
3n
l^afftigc
ieiet
jUto
bie
ar^*
hominis ad
Demn f
f^en?
5(ntort*
Sn
jwe^en jttifen:
3n
a^fterBung
n anfferjie^ng be newen
Rom.
6.
Ephes.
4.
Oolosa. 3. 1 Cor. 5.
^tag*
2a^
tjt
LXXXIX.
bc^ alten
bic
S(iier:bung
Quid
minis ?
ntenfi^en?
229
gottfetigen
Sf)ri|io
thereof,
Sanbel unfern
gewinnen*
au^
may win
i^tage 87*
Question
87.
knnen benn
btc
fid)
Can
who
do not turn
God from
their un-
fertigen
ren?
5lntn)ort*
eine^weg: benn,
fagt,
njie
Answee.
bie
Shrift
By
no means
for,
as the Scrip-
lein
Unlenfdjer,
2)ie^,
5(bgttif($er,
(if)ibxt)ix,
einiger,
^Trunlen^
covetous man,
'bolt, Sajierer,
njirb
ba^
such
like,
dom
forage 88
of God.
Question
bej!e^t
bie
88.
Sn
njte
iel
tcfen
true re-
SJJenfc^en?
%ntvoxt.
Answee.
Stbj!erbung
Sn
^mei (Stucfen:
in
In two things
^rage 89
SBag
i|!
Question
be alten
89.
the
bie
Stbfterbung
What
rnan ?
is
the
dying of
old
5D^enf($en ?
230
5tntn)ort*
CATECHISMUS.
3tn
fein,
btc funbe
oon ^er^en
je
lajfen letbt
Vere
et
ub biefelMge
fliegen ")*
lenger je
me^r
peccatis tuis
Isafen nb
a)
Eom.
8. loel. 2.
xc.
Sa
ifi
bie auffer|^el)ung bc
ncwen
Quid
nis?
est
vivificatio
novi homi-
menfd)en ?
Sfntnjott*
^er^Iii^e freub in
ott
"),
nb
lujl
lieB
serium ac
promptum Studium
in-
Rom.
Galat, 2.
^tag.
2Betd)e^ feinb a^er gute mercf?
XCI.
QucB sunt bona
Ojpera ?
5(ntn)0Tt*
Mein
nac^
gef(^e^en
bie
au n?arem tauben*),
non
ea,
gutbuniJen
ober
fa^ung ge^
grnbet fein^)*
a)
aut ab
aliis
hominibus tradita
Rom.
14.
&) 1
Sam.
15.
Ephes.
2.
c) 1
sunt.
Cor. 10.
d) Deut. 12.
Ezech. 20.
Esai. 29.
Matt. 15.
Wtag*
2Bie taut ba efe^ be ^(SgiSRS^?
XCII.
QuxB
est
Lex Dei ?
231
Answer.
lajTen
Je
bte
;
<BmH
unb
on ^erjcn
je
causing
fein
biefel^c
fliegen,
lnger
it
always
me^r
l^affen
unb
%xaQt 90*
Sae
tfi
Question
neuen
90.
bte Stuferfte^ung be
WTmt
Tiew
is the
quichening of the
SD?en[c^en ?
man f
Answer.
Antwort*
^erglic^e
^teube in ott
unb Sufi
Heartfelt joy in
God; causing
in all
unb
Ctefce
teg in
will of
God
good
works.
^rage 91*
SBetci^eg
Question
91.
But what
Stntwort^
^fltein
Answer.
taul>en,
bie
au^
a^rem
otte^,
nad^
bent
efe^
S^nt
bie
ju
Law
^^ren gef(^e^en;
unb
ni($t
auf
and not
opinion,
own
gcgrunbet ftnb*
commandments
of men.
Sragc 92*
SBte tautet bag efe$ bee ^errn?
Question
92.
What
is the
Law
of
God?
232
5(ntn)ort*
CATECmSMTJS.
Ott rcbet
alle bife
wort*
Loquutus
ligec:
est
Da^
(Srjle
ebot*
Prirmim Proeceptum.
qui eduxi te ex ^gypto,
\atutis.
bic^
au^ (Sg^ptenlanb,
au^bem2)ten|^^aufgefuret
i^a^e*
Non
in conspectu meo.
ter fr
mit l^a^en
DaS 5(nber
Secundum Prcceptum,
!I)u
Ne
ullam
nod)
jrgenbt
bef ,
cinglei<^nu
\i^^
imaginem
effingas
eorum
nben auff (Srben, ober bef, ba^ im Joaffer onber ber erben ifl, 2)u folt fie
sub terra
ne incurves te
illis,
neque colas ea
ni(^f anbeten,
no^
jn en bienen*
zelotes,
vindicans
peccata
!Denn i^ ber
Bin ein
^(2:9^13^1
bien ott,
patrum
in
filiis,
idque in tertia et
fiarcfer
e^ueriger ott,
me;
diligunt me, et
^erig!eit an oiel
bie
mi(i)
ebot galten
S)a^
britte
Tertium Prceceptum.
T)u
folt
ben
5Zamen bc^
Ne
233
Answer.
Ott rcbet
alle bicfe
Sorte:
God spake
ing:
all tliese
words, say-
Da^
crjte (l5e^ot*
Mrst Commandmmt.
I
3(^
bcr
t)tn
am
S^
btc^
au (Sg^ptenlanb,
gefbrct
au^ bent
l^aBe*
!l)ienf^l)aufe,
!l)u
foil
ft
leine anbeten
^(x^tx^.
Thou
shalt
have no other
otter or W\x
Second Commandmmt.
btrlein 23tlbnt,
Thou
shalt not
make unto
is
thee
in heaven
bef,
ba
unten
the earth;
bow
down
them.
For
I the
Wx^
Raffen;
unb
t^ue
SSarm^erjigleit
an
lie^
my
Wi^
2)U follfi 30
2U
^(SS'lSfl^S'l
CATECHISMUS.
beine^ otte^ ntd)t
!l)enn ber
tui temere;
ntipraui^en,
tt)irb
^^diM
impunitum
ben
nt(J)t
onge)lrafft laf^
men
ejus
vane usurpaverit.
branc^t,
X)a0 Dtetbc*
Quaj'tum Proceptwm.
Memento
tiiices.
ec^g tag fottu arbeiten, nb alle beine wertf t^un, aberam fi=
Jl^n ^etligej!
ba^ bu
benben tage
^(SS'lSfKSS'l
b*
non
facies
nee
filius tuus,
tua, nee
no^ bein
Nam
Dens
quaeeunque in
die
sunt, et requievit
septimo,
ideoque
benedixit
Dens
eum.
!^eiliget jn*
jDag ?5nffte*
Quintwm PrcBceptum.
X>u
fott
bein 35ater
nb
et
ma-
terra,
235
God
in vain; for
him
guilt-
that
taketh
His
name
in
vain.
fourth Commandment.
(Bebenfe be (Bahhat^ta^t^f
l)a^
Eemember
keep
it
bu i^n
foltft
^eilige|t*
<Bt^^
holy.
^age
bu arbeiten, unb
labor,
and do
am
fiebenten Xa^t
ifl
ber (Sabbat^
thou shalt
be ^crrn, betne(S5otte; ba
follft
cat-
is
with-
^agb,
ber
in thy gates.
For in
six
days the
earth, the
is,
trembling,
beinen
fecj)^
5ri)oren'tj^*
^enn
in
and
all
that in
them
;
and
w^herefore
barinnen
and hallowed
it.
unb ru^ete am fiebenten :^age; barum fegnete ber ^crr ben Sabbat^tag, unb l^ctltgte
i^n*
!l)a fnfte dJebot*
Mfth Commandment.
Honor thy
father
may be
long
236
CATECfflSMUS.
leBejl
tu tang
tuus
dat
Sextum Prceceptum,
S)u [olt nit tobten.
2)a^ ibeiitc*
Non
occides.
Septimum
ISTon
JPrceceptum.
committes adulterium.
Octavum Proeceptum.
!Du folt nit jleien*
3)a0 9lcnbe*
Non
fiiraberis.
Nonum
jcugnuj
Proceptum.
^U
teben n)iber
einen ne^ften*
Decimum
Saf bt$ nit gelnjlcn beinc^ ne(j)|ten ^auf, %(x^ bic^ nit ge* ljten beine ne(^ficn eib^,
nod) fcine nec^t^, no(^ feinet
SO^agb, nod> feine )c^fen,
tui
;
Prceceptum.
mi
tui,
nee
ancil-
no^
feinet Sfel,
no^
alle^ ba^
xcm.
$te erben biefe ebot geteilt ?
Quomodo dwiduntv/r
cepta f
Twbc proB-
Stntwott
Sn
jjter
quarum
prior
tradit,
quo pacto
a)
23T
tliy
upon
tlie
God
givetli tliee.
Xa^
fec^pe
iboU
Sixth
Gommomdment
kill.
efcot.
Seventh Commandment.
Thou
Shalt not
commit adultery.
(3tUU
Eighth Commandment.
Thou
Ninth Commandment.
Thou
Tenth Commandment.
ga
bi(i^ni(^t getufien
beine
Thou
thy neigh-
bor's house;
geluften betne
bc^, no(^
feinet
S'lt^jlen
SBet*
nod),
thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor
nei^t,
feiner ^Oiagb,
noc()
feinet
Oc^^^
any thing
SfeU,
noc^
that
is
thy neighbor's.
]^at>
Question
einge^
93.
erben
biefe
e^ote
How
divided f
are these
Commandments
Slntmort
Answer.
cr|!e
3n
ier
ixod ^tafeln
lehret,
beren bie
in
the
first
of
eboten
which teaches
us, in four
command-
238
@ott
fotten fatten
CATECHISMUS.
2)ie anber in \t^^
nos erga
Deum
geramus; posterior
gesotten,
wa^
wir
nfernt
nec^jlen
fc^ulbig fein'*)*
J)
debeamus.
Mat. 22.
XCIV.
Sa0
ctforbett bex ^(9191
im
erjlcn
Stntwott*
!^af
eil
i(^
Ut,
quam mihi
nb fegMt aUt
fcere^,
fugiam
giam,
omnem
idololatriam,
ma-
incantationem,
superstitiocse-
meiben on
fliegen fol,
waren ott
er trafen''),
rec^t erlennen*^),
}m
allein
ge^'
^n
alter
bemut^ onb
tem et verum
bult ^), on
im
gewar*
tie^
humilitate
ten^), n jn on
ganzem ^er^en
:
ac patientia
me
subjiciam, ab
Un^),
i) e'^e
furchten
atte
'^)
on e^ren^
Stlfo
bap
ipsum
bem
geringften
miber
feinen
mitten
amem,
tiem,
t^ne"").
a)
c)
1
omnibus potius
6.
creaturis
renuncontra
Cor.
4.
et 10.
b) Leuit. 19.
Deut. 18.
e) lere.
1.
quam
ut vel
minimum
Matt.
Apoc.
1
19. et 22.
d) loh. 17.
10.
17.
/)
5.
Pet. 5.
g)
Hebr.
6.
Coloss.
ejus volimtatem
committam.
Korn.
Cor. 10.
i)
Phil. 2.
h) Psal.
i:)
104.
Deut.
Matt. 22.
Deut.
4.
111. Prou.
1. et 9.
Mat. 10.
Act.
5.
l)
Mat.
Deut. 10.
m) Mat.
5. et 10.
f5tag>
xcy.
Quid est
idololatria f
Sa^tj^mgottere^?
239
a^ mir unferm
^'6)fttn
fc^ulbtg jtnb
owe
to our neighbor.
^ragc 94*
2Ba
Bot?
forbert ber ipen
Question
erjien e^^
94.
im
What
first
does
God
require in the
commandment ?
Answer.
Sfntmort*
SDa
i(^
Ui
That, on peril of
tion, I
my soul's
salva-
avoid and
Banberei,
akrglubifd)e
egen, 5(n^
sorcery,
enchantments, invocation
;
rufung
and
fo,
nnb ben
eriennen,
einigen
maleren Oott
rec^t
Him
alone,
with
all
3^m
3^m
attein alte
utc
good from
S^n
on ganjem
iperjen,
Him only, and love, fear and honor Him with my whole
;
heart
i^
in
feinen SCilten
tl^uc*
(5rage
95
Question
95.
SBagijlStBgtterei?
What
is idolatry ?
240
CATECHISMUS.
unum
se
ilium et
in
verbo suo
aliud
menfc^ fein
habere, in
ertraioen fe^t'')*
a) Ephes. 5.
1 Par. 16.
Gala. 4.
Ephes.
2.
f^tag*
XCVI.
anbern
2ag
Bot?
toil
ott
im
e^
5(ntort*
Dap
bctt"),
njeife,
toir
ott in
auff
er in
leinen
ttJeg erBit=*
figura
no(^
jrgenb
eine
anberc
alia ratione
benn
se in
verbo
Eom.
1.
Act. 17.
5) 1
Sam.
15.
xcvn.
<Sot
man
ben
gar
fein
l>ilbnu
A.n
mac^e?
5(nttoort
fol leinet
weg^
aBge*=
Deus nee
etsi
erben;
bie
Kreaturen aber, ob
creaturas autem,
licet,
fc^on
mgen
aBgeBilbet werben: fo
exprimere quidem
vetat
fingi
in mad)en onb ju
ere^re ober
l^aben,
baf
man
jic
quo vel
ipsas, vel
Deum
jm bamit
Num.
biene")*
33.
Deut.
241
magren ot^
l)at ojfen^
It is instead of tlie
one true
God
feinem 2ort
who
ober
neben
bemfelben
etma^
Wtn^)
which
gtage 96*
20a
Bot?
njitt
Question
96.
ott im ^weiten e^
What
does
God
require in the
second commandment f
5(ntwort*
!Da^ mir ott in feinem Sege
bitben,
oer=*
AisrswEE.
no^ auf
benn
(Sr
irgenb
eine
anbere
Him
in
SBeife,
in feinem 33ort
k^
He
has com-
manded
in
His word.
grage 97*
QuEsiioN
97.
on man
machen ?
benn
Must we
age at all ?
then not
Antwort.
Ott lann unb
Bitbet
fie
Answer.
folt
feine^ieg abge^
God may
aged in any
werben
bie
Sreaturen aber, ob
way
as for creatures,
fc^on
mgen
abgebilbet ierben, fo
berfelben 23ilbnif
erbietet
bo^ ott
God
forbids the
making
man
fie
3^nt bamit
biene
by them
to serve Himself.
31
242
CATECHISMUS.
XCVIII.
^Oiogen
akr
nid^t bte
Htber
aU
ber
An
gines
non autem in
tolerari
templis ima-
gebulbet
werben ?
5lntn)ort>
5^ein: 2)enn mir nit
fein
]^eit
folten
meifer
feine ^riften*
siinulacris,
sed
mil nberwiefen
) lere. 10.
^akn^)*
2.
Haba.
5) 2 Pet.
1.
2 Tim.
3.
?5rag.
2agn)ilbaOrittel)ot?
tertio
proe-
Stntwort*
:Dap mir ni(^t
ober mit
fcilfi^em
allein
mit
fluchen,
Ut non solum
pejerando,
execrando, aut
ju-
a^be:
fonber and)
mit
unntigem
fd)n)eren
bcn
5Zamen
rando,
aut
otte^
mi^brau^en,
irreverenter ne usurpemus;
neve
sceleribus
communicemus
sed
nisi
sacrosancto
veneratione
benn mit
ford)t
onb
el)rert)ietimg
gekan==
et constanti confes-
er
oon n^
red)t l)e^
omnibus denique
ipse
!ent^), angcrujfen, nb in
alt
onfern
verbis
et
actionibus nostris
morten nb werden
a)
^)
gepriefen merbe
h) Esai. 45.
celebretur.
Rom.
2.
Tim.
Tim.
6.
Coloss. 3.
Matt. 10.
c) 1
2.
243
98.
toler-
Question
MoQin abn
aU
ber
ut may
laity ?
not pictures he
5(ntn)ort*
5^ein
fein
l^eit
:
Answee.
benn wir
benn ott,
nie
we should not be wiser than God, who will not have His people taught by dumb idols, but by the lively preaching of His
:
No
for
untetwiefen ^aben*
word.
^tage 99*
2Ba^ tillba^bntteebot?
Question
99.
What
is
commandment f
Stntwott*
!I)a9
n)it ni(J)t
Answee.
^uc^en,
au(^
attein ntit
cursing, or
ober mit
falfd)em
Sib, fonbern
by
the
false swearing,
otte
no(^
name
of
God
nn mit unferm
silence
unb Bwfe^cti
ben
fo(<^er f(^rc(iUd)en
iin^
t^eit()afti3
mad)en
imb in (3um==
9Zamen ot^
<^nrd)t
ma, bap
name
of
God no
otherwise than
te anber ni^t,
benn mit
unb
Sr
unb
He may
in all our
on'un^
worshipped by
and be
glorified
erbe.
244
CATECmSMUS.
Stag.
C.
otte^ 5'Zamen
leflern, fo eine
f(i)lete
Dei
termrare^ ut
fouiel
gxi
jnen
tfi,
biefelk ni<^t
ns
^*^,
succenseat, qui^
i7^i^?
l^elffen n?el)rcn
nb oerbieten ?
diunt f
5ttttTOort*
Sci
ffer
fvei?Ii(^ "),
^enn
Certe gravissimum
neque enim
tjl,
no<^
ott
^efftiger
erjutnet,
ullum
est
!Darumb
Deum
ipsius
gravius offendat
quam
sacri
jlraffen Be^
nominis contumelia.
Quo-
fohlen ^at^).
a) Leuit. 5,
Z))
morte multari
voluit.
CI.
SD^iag
man
t)e^
fc^we^
men Deijv/raref
5i[ntmort*
Sci
:
SBenn
e bie OBerleit
fonfl
on
j'^='
Potest,
exigit,
cum
vel magistratus
necessitas
id
lioc
ten
nbert^anen, ober
bie
not^
vel
alioqui
njarl;eit
jn @otte^
nb be^ ned)flen
^eit
barbur^ ju*
postulat;
quo
et
gloria
^enn
foI(^e^
Dei
illustretur, et
aliorum saluti
ejus generis jussancitm', ideo-
consulatm'.
Nam
Esai. 48.
Heb.
6.
245
Question 100.
Is then the profaning of God's name^ hy swearing and cursing^ so
grievous a sin^ that
fo
cmc
f(^tt)erc
His wrath
is
who
seek
e^ren
der
to hin-
5(ntwort*
Answee.
Yes
or
truly
:
3a
f er
ift,
freilie
for
no
sin is greater,
nod^
ott
benn
!Darum Sr
fce=
axL)
He
even commanded
it
to
be
fgten l^at
forage
5D?ag
101*
au(S^
Question 101.
Bet
man
aBer
ottfelig
bem
ren?
fcj)W*=
Sfntwott*
Answee.
Yes; when the magistrate
quires
it,
Sa
bert,
re-
Untertanen ober
or
it
may be
needful
otherwise, to maintain
fidelity
and promote
For
and
unb ju forbern,
ijl
^enn
fold^e^
neighbor's good.
is
Sibf<^tt)ren
in otte SBort
ge^
such swearing
grounded in God's
therefore
was rightly
246
CATECHISMUS.
alten
im
rec^t
que etiam a
Sanctis
in veteri
et
geBraud)et werben^)*
h)
novo
9.
Sam.
24. 2
Sam.
3. 1
Eom.
1.
2 Cor.
1.
CIL
^ao^ man an^ U)^ ben ^eiligen ober
anbcrn Kreaturen a^b fd^meten ?
5(ttttt)ort*
S^lein:
tji
JE-stne
^enn
Non
tum
ut
nam legitimum
juramenpetitur,
ein anruffimg
otte^, baf
ber
er
al
qua
ber
einig
l^er^lnbiger,
njar^eit
ftrajfen,
is ipse,
\)mxt^),
n)eld)e e^rc
benn
jurantem puniat,
si
feiner creaturen
a) 2 Cor. 1.
h)
geMret^)*
Mat.
5.
lacob. 5.
?5rag.
CHI.
ierbten
2a^ il Ott im
Bot?
c*
Quid
prcecipit
Dens in quarto
prcecepto f
5(ntwort*
(S5ot
mit
erftlid),
ijnb
on
id)
conserventur ; utque
fonberlic^
am
feiertag
jn
b*
gemeine
ego
cum
aliis,
tum
prsecipue festis
(S5otte^ tetjfig
quentem, verbum
Dei diligenter
gehaui^en*^), ben
m^^^
1
Tim.
3. 4. et 5.
Cor.
2.
9.
2 Tim. Cor.
Act,
2. 1
c) 1
14.
d) 1 Cor. 11.
Tim.
Cor. 14.
247
in tlie
im
alten
unb neuen
morben*
^^eflament
used by
tlie saints
Old and
xt)t gel>rau(i)t
New
Testament.
^rage 102*
Mao, man auc^ ki ben ^eittgen ober
anbern Sreaturen einen
(Sib [^toren?
Question 102.
May we
any
swear by
the saints, or
other creatures f
^ntvooxt.
Answer.
(ib ijl
^dn
einige
No
aU
ber
upon God,
and
ly
;
to punish
me
if
I swear falsecrea-
^vom wd^t
;
(Sf)xt
benn
which honor
is
due to no
tui*e.
forage
103
im
vierten
Question 103.
e^
3Ba
Bot?
mitt
tt
What
foufi'ih
does
God
require in the
commandment ?
Answee.
5(ntJoort*
Ott
mitt erf!ti(^,
ba ba ^rebigt^
In the
first
place
amt unb
unb
istry of the
\^, fonbettii^
am
especially
meinbe otte
[teipig
on the day of
ffent^
5tl^
c^rijllii^e
24S
jugeucnO*
CATECHISMUS.
Bum
anbern, baf
icj>
alte
omni
cem,
vita a pravis
laJTe,
nb alfo
Domino
concedens,
in
ut
per
Spiritum
Sanctum
me suum
opus
g) Esai. 66.
faciat,
Cor. 16.
illud
diar.
Sabbatum
CIV.
SKa^ it ott
16ot?
im
funfften
e^
Quid
nohis
injungit
Deus in
quinto prcecepto f
Sfntmott.
!I)a id)
meinem
bie
25ater nb SQ^utter,
fein,
Ut
nb atten
e^re, Uel)e
mir frgefc^t
ben?cifen,
f^rajf,
aUt
onb trewe
onb mi(^
get)r=
fidem praesteprs-
mit
ge^orfam
jren
nbertuerffen^),
onb
castigationibus
ea,
qua
au^ mit
geBre(^en
gebult
jt^re
^at)en
l)anb
par
est,
obedientia submittamus;
tum etiam
nostra
patientia
Ooloss.
13.
6.
3.
Prou.
1. 4. 15. et
9.
semper cogitantes,
Deum
nos
V)
Ooloss. 3.
Eom.
13.
lorum manu
2a0
lfot?
voll
Ott
im
\t^^in
ge^
sexto proB-
5(nttuort*
2)ap t^ meinem
ne(^itett
n^eber
mit
Ut proximum, neque
cogitatione,
THE HEroELBERG
mofen ju geBen*
alle
CATECfflSM.
In the
249
sec-
Qum
Stnbern, baf
tc^
ond place
life
my
al-
I rest
from
my
evil
works,
in
mir mirfen
taffe,
unb
me by
in this
ben
emigen ^ablat^ in
biefem
Spirit,
eBen anfange.
i^rage 104*
Question 104.
Sao
Ibot?
mitt
ott im fnften t^
What
fifth
does
God
require in the
commandment ?
Akswee.
5(ntii?ort>
2)af
i(^
meinem
25ater
unb
9)?utter,
ftnb,
That
show
all
wnb
alten, bie
mir orgefe^t
aHe
faithfulness to
ther,
my
and mo-
(ii)xtf
Siek unb
^Treue Ben?eifen,
unb
and
e^orfam
il)ren
imterroerfen,
me; submit myself with due obedience to all their good instruction
and correction; and
tiently
it
tbxt)tn ebulb
biemeil
un ott burc^
with their
infirmities
since
is
their hand.
^rage 105*
SEBag
njitt
Question 105.
c^
ott
im
fcc^fien
What
sixth
does
God
require in the
Bot?
5(ntn)ort*
!J) i(^
commandment ?
Answek.
meinen
S'lc^flen tueber
mit
32
250
gebanden, noc^ mit
CATECHISMUS.
mortm
ober geber^
t!^at,
neque
verbis,
neque gestibus,
neali-
burcj)
dum
factis,
mx)
felbft
um, contumelia
beletbigen,
fonber atte
taadjgirtgleit
fetbft nit
ablegen^),
au^
mi^
nem
vindictge
ligec
cupiditatem
abjici-
am: ad
ne
me ipsum
laedam,
gefa^r
^begeben
foP)*
3)arum& au)
^u n^eren,
aut sciens
conjiciam
fierent,
;
me
in aliquod periculum
bie 06er!eit,
bem
tobf(i)Iag
ba^ Corner t
a)
tregt*^)*
et
Matt.
5.
26.
Gen.
c)
9.
b)
Ephes.
4.
armavit.
Eom.
2.
Rom.
9.
13.
Ooloss.
Syr.
Mat.
13,
4.
d} Gen.
Exo. 21.
Mat,
26.
Rom.
^rag.
siebet
GVL
atlein
bo(^
bi
get)ot
Atqui
JioG
proBGeptum solam
videtur.
cce-
tobte ?
dem proJiibere
5(ntn)ort*
Sg
At
Deus
iram
csedem
prohibendo,
docet
ba^
neib
er
"),
Wurzel be tobtfc^lag^,
aU
invidiam, odium, et
on
j^m
ein l;eimlid)er
tobtfc^lagfe^').
a)
(T)
Rom.
1,
J) 1 loh. 2.
c) lac. 1.
Galat, 5.
1 loh. 3,
?^rag*
3j^
CYII.
ba^
toir
t6b==
akr bamit
gnug,
An
nem
dere f
vero id satis
est, est,
nos nemi-
eo,
quo dictum
modo
occi-
ten?
251
in
word
iDeniget
mit
ber
^(;at,
my neighan-,
buvi^
mi^
fetbj^
whether by myself or by
f)a\\tn, Beleibigen
fonbern
aUt
\dhft
lig
9'?a(i)gierig!eit
nicj)t
au^
mic^
revenge:
moreover, that
harm
to
in
efa^r
kgekn
bem
folt*
2)arum
any danger.
Wherefore
also,
au^
bie )Brig!eit,
5robtfd}Iag ju
toe^ren,
^rage 106*
Sflebet boc^ biefe^
QuESTioisr 106.
allein
@ebot
om
ut
onl/y
this coTin/mandment
speahs
5:btcn ?
of Mlling ?
Stntmort*
(S0 ToxU
Answee.
S^er^^
In forbidding
this,
however,
God
ttetung be ^obtfc^Iag^
ba
(Sr
He
abhors
aU
9^eib,
^a, Born,
ba
fol(^e0
9^a(^gtertgleit,
atte^
^ajTe,
unb
of
re-
or
5^m
ein l^eim^
venge
and that
all
these are in
^rage 107*
Question 107.
toir
%^^
unfern
tobten ?
a^er bamit
S'lc^jien,
genng, ba
gcmelbct,
Is
hill
mie
ni(^t
way ?
252
CATECHISMUS.
5Zem*
X)enn
in
bent
ott
neib,
Non
iram,
est satis:
it er on
ne(i)j!en
lie^^
invidiam,
onfern
postulat ut
proximum
m^
f^t^ftOr ^^^
^),
"^)
i^^
gebxitt,
fanfftmut^
freunbligleit
fouiel
barm^er^igleit ")
erzeigen,
moglicf),
-mansuetudine,
patientia
nb
feinen
abnjen=*
et misericordia erga
eum utamur,
esse
possit,
;
[c^aben,
m^
quodque
ei
damno
ita
ben^), nb
aud)
onfern
feinben
gut^
quantum
t^unO*
a) Matt.
7.
ad summam,
et 22. 12.
c)
animo
affecti
si-
&)
Ephes.
5.
5.
4.
6.
Galat. 6.
d)
12.
Matt.
12.
5.
Eom.
Exod.
Matt.
Luc.
Rom.
e)
23.
/) Matt.
Rom.
^rag*
2Ba
tuil
CVIII.
QucB
cepti ?
est sententia
septimi prcB-
^Tntnjott*
2)a
at(e nleufc^^ett
on ott er^
tt)ir
Deum omnem
secrari,
turpitudinem
ex-
barumb
odisse
traque,
detestari
debere;
conet
nb jc^tig leben
l^eitigen (S^ejlanbt
fotten*'), -e
fe^
im
bef==
temperanter,
modeste
ober auffer^^alb
felknO*
a) Leuit. 18.
5)
c)
1 Thess. 4.
d) Heb. 13.
Cor.
^rag.
35erkut Ott in
biefent geBot
CIX.
nl^t^
ber gleiten
quam
adulterium^
et
id genus turpitudinisf
253
Answee.
5^eib, ipa
No:
for
in
condemning envy,
dx oon un
ltet)en
God
requires us
aU
be,
UM
show
Sanftmut^,
unb
we have
;
power, to
iel
also to
do good
au^
^rage 108*
SSa^
Question 108.
What
ment
command-
teach us ?
5tntmort*
T)a^
atte
Answee.
That
of
all
;
unchastity
is
accursed
there-
malebeiet
fei,
God
oon ^erjen
j(^tig
feinb fein,
unb
fore loathe
and
lekn
fotten, e^ fei
im
Zeitigen
live chastely
(S^ej^anb ober
auf er'^att)
bejfet&eut
grage 109.
iBerbietet
nic^t
Question 109.
@et)ot
ber==
ott
in
biefem
Does God in
this
commandment
gleichen
and such
lihe
gross sins ?
254
%nt\t>oxt*
CATECHISMTJS.
Xiumil
Be^be
itfer
lei6
nb
feel
Cum
templa
fein, fo
mil
Spiiitus
Sancti, vult
bap mir
fie
kmaren*
!eufd)e
S5erBeut
n^
ge^
possideamus
ideoque
facta, gestus,
traten,
gebetben,
mort^),
ma ben menfd)en
id
Universum
proliibet.
Mat. 5.
c)
Eplies.
Cor. 15.
^tag.
2a oetkut ott im
Bot?
a(^ten
CX.
e^
Q2iid vetat
cepto f
Deus in
octavo pre-
5(ntmott
gt
ijnb
")
Non solum
ea furta et rapinas,
furti
est
tauBetei^^),
:
Obet!eit
aucl)
bieB==
fttafft
nb anfd)Iege, bamit
malarum artium
et
aucupiorum,
et
ad nos
be^
"^),
xtdjttm
(^lfn,
")
al0
i?nte($tem
mus
gemixt
injusta
fiicosa
mensura,
mu(^et^),
obet
mittel,
2)atju
oet^*
modus
gei^^),
nb
onn^e
rem
faciendi
Deo
interdictus.
His adde
3.
omnem
avaritiam, multi-
5) 1
Cor. 5.
e)
c)
Luc.
Thess.
Eze. 45.
Deut. 25.
h) Prou. 5.
/)
1 Cor. 6.
255
unb @eele
finb,
Since our
body and
Stempel be
tiU (Er,
l^eilig
(3dfk^
l)eibe
fo
is
bap mir
faukr imb
berl)aI6en
His will
tliat
Bemal;ren;
oerMetet
and holy;
forbids
all
for
He
and
eberben, 2or^
ebanlen,
Sufi,
xmb iua^
bm
3)Jen^
fd)en
whatever
may
entice thereto.
^ragc lio*
SOSa^ eri)ietet
Question 110.
ad^ten c^^
ott im
What
eighth
does
God forbid
in
tJie
bot?
commandme7it f
5lntmort*
dx uxWttt
\ia\)l
Answee.
ben T)xtb^
bte
nic^t
allettt
theft
and robbery
Ohng^
fett
but
God views
tricks
3)iebftaf)l
U\t
nir
(St(^e
unb %n^
5^c^|^en
e
wicked
and
devices, whereby
oui-
fd)Ige,
bamlt
unfere^
we
ut
[et
gebenlen
an un^ ju Bringen,
by
force
show
te^,
aU
unre(^tem
en>id)t,
Site,
just weights,
measures, w^ares,
3}?aaf?,
coins, usury, or
bur(^
9}ZitteI,
ba^
on Ott
of
God
erBoten
ness,
gifts.
and
unn^e ^Serfi^toenbung
(Baku*
256
CATECHISMUS.
CXI.
in biefem
2^c
ji^Ti^
ea,
quce
Dens
hie
juhet f
Sfntwort*
X)a^
ic^
meinet nec^jlen
nii^, n?o
i$
Ut commoda
mi,
et utilitates proxiet
mie
id)
motte, bap
tremli(^
man
mit mit
auff
augeam
cum
l^anblete^),
m
&)
arbeite,
eum
ter
agi
cuperem
sedulo et
fidel i-
ba
i(^
bem
egestati
a) Mat. v.
subvenire
Ephes.
4.
queam.
^rag*
SCa^ mil ba neunb gebot ?
CXII.
Quid
exigit
nonum
proecep-
tum?
5(ntmort*
!J)ap ic^
miber niemanb
fatf(^e jeug^
Ne
adversus quempiam
dicam
ttup
gek^), niemanb
lein
feine
mort oer^
lejlerer
Ieic()t='
lerc^),
fe^e''),
affterreber
nb
^^iemanb nuer^ort, n
I)elffe
(^ erbammen
le^ liegen
^)
fonber altera
eigene
condemnem; verum
nb
triege,
aU
xotxd
me
gravissimam
velim,
iram
Dei concitare
;
liebe,
in judiciis
mei=*
id
quod
nem ermogen
(Z)
rette
nb fnrbere'')*
l) Psal. 15.
c)
stnterque profitear
1.
ad haec famam
Eom.
Mat.
Y.
Luc.
6.
c)
loh. 8.
/) Prou.
7*)
12. et
13.
Pet. 4.
et
augeam.
257
Question 111.
in bie*
ott
God
require of
femel5ot?
5(ntn?ott*
2)a {^ tneme ^^imien
9f?u|en,
commandment f
Akswee.
wo
i^n
That I further
with him as
deal with
that I
;
my
neiglibor's
forbete, gegen
may
deal
bap
man mit
auf
treulid) arbeite,
H^
icj)
bem
2)iirftigen in
feiner S'Zot^
l^elfen
mge*
in their need.
i^rage 2a^
112*
Question 112.
What
is required in
the ninth
commandment
Stntmort*
2)a
i(^
Answee.
falfc^
miber
5^iemanb
feine
That
no one
;
Bcugni
erlel^re,
fei,
gebe,
fein
5^iemanb
5(fterreber
SBorte
i^fterer
leid^tlid)
be
unb
no backbiter, or slanderer
join in
erbammen
fonbern aerlei 2=
ottegorn er=
of the Devil
in matters of judg-
^anblungen
rid)tig
bie
2Ba^r!^eit liebe,
auf=
ment and
affairs,
justice
and
in all other
fage
love,
9Z(^j!en
nem
and promote
my neigh-
bor's
good name.
33
258
CATECmSMUS.
CXIII.
m<^
proTiibet
decimum
p^cBcep-
tum f
:Da
auc^
bte
gering|!e
luj!
ob*
Ne
vel
minima
cupiditate, aut
gcbante wtber
te0, in onfer
cogitatione,
adversus
ullum
Dei
unquam
fonber n)ir fr nb
l^er^en alter fnbe
on ganzem
[ein,
sed ut perpetuo et ex
felnb
onb
tujl
a)
Rom.
7.
CXIV.
Tonnen akr
bie ju
ott
befert fmb,
Possuntne
Deiim
perfecte servare f
Stntwort*
^dn
finb,
sanctissi-
]^eiligj!en,
lang
fie
in biefem
lekn
biefem
mi quique, quamdiu
sunt, hal^ent
in
hac vita
initia
tantum exigua
sie
ge^orfam
boc^
alfo,
bap
fte
mit
hujus obedientise;
serio ac
tamen, ut
studio,
m^ tU
non simulato
non
se-
prsecepta vivere
Rom.
7.
Eccl. 7.
Rom.
7.
incipiant.
lac. 2.
^rag*
SCarumb
fc^arff bie
le|i
CXV.
Our igitur
adeo exacte
et
vult
je^en
eBot
^rebigen, eil
severe prcedica/ri,
cum
259
Question 113.
ebt?
What
is
required in
tlie
tenth
commandment f
Answee.
'^a^
and)
bie
geringj^e
Suf!
ober
G5ot^
least inclina-
ebaulen
te
ebot
or thought
against
any of
in
unfer
God's commandments
into oui' heart
;
ever enter
men;
fonbern
fr
imb fr on
feinb fein,
but
that,
with our
ganzem ^erjen
xinb
alter
nbe
whole
all sin,
heart,
we
continually hate
all
fotlen*
righteousness.
grage 114*
knnen aBer
fmb,
folc^e
QUESTIOI^ 114.
bte
ju Ott ^ele^^ret
l)aU
eBote oUlommen
Can those who are converted to God heep these commandments perfectly f
ten?
5(ntn?ort*
S^lein:
Answer.
holiest
men,
Stt(er()eiligften,
lange
fie
in
biefem
efeen fmb,
biefe
cl)orfam; bo(^
3>orfa^,
mit
crnftlid)em
ni^t
allein
begin to
connnandments of God.
?5rage
115*
alfo
Question 115.
SBarum
la^t
un benn ott
Why
enjoin
then doth
God
so strictly
eil
upon us
the ten
command-
260
ftc
CATECHISMUS.
biefem
in
lekn
nlemanb
Italien
^em
<9^Y
in
Jiac vita,
qui earn
ser-
fan?
varepossitf
gtj^ti^
auff
bj
JDtr
nfer
gan^c^
Primum, ut
in
omni
vita magis
sit
peccandum
pro-
gtriger ergcBung
ber funben nb
T>at^
befiel^
nem peccatorum
Christo expetamus
et
;
justitiam in
deinde, ut lioc
m) ba it
([en,
o!^ne onberlap
on^
bie
je
ub @ott bitten
umb
gnabe
lenger
pi
bem
a Patre
imploremus, quo
indies
crt
werben, bif
mx
ba^
jiel
ber ol^
foinen^eit
na$
biefem
leben
enei^
(^enO*
a) 1 loh. 1. Psal. 32.
9. J)
Cor.
Phil. 3.
nem
Iseti
assequamui'.
261
life
in
biefem
Seten
S'liemanb
fatten
TnentSy since
Iceep
in this
no one can
!ann?
them?
Answer.
(Jtjllt^,
our
life
long
to
tn*
may
learn
we know
more
fo oiel be|!o
tlie
unb
bar^
erec^ttgleit in S^rij^o
fud^en;
sec-
unb ott
nabe
lnger
er^
of the
Holy Ghost,
so as to
become
me^r ju bem
(SbenBitbe otte
into the
neuert werben,
U^
wir ha^
biefem
id
ber
er^
we
attain finally
life.
iBotHommen^eit
reicben
m^
2ekn
262
CATECmSMUS.
SBom (BeBct.
DE PEECATIONE
CXVI.
SGBarumb
ntig ?
ijl
est
^tntwort*
DaruntB, ba
ber ban(f6ar!eit
e ba^ frnembfte jlud
ijl,
est
ejus,
metd)e
ott on
feine
quam Deus
tudinis;
grati-
turn
tantum
Spiritum Sanctum
gemitibus
et
mit ^er|Ud)em
feuf*
ab eo petunt,
Jm batfur banden^)*
a) Psal. 50.
h)
Matt.
7.
CXVII.
2Ba^
ge^^otet ju
gefalle,
einem
foI(i)en geBett
bag @Dtt
erbe ?
Deo placeat^
quceque ah
ipso exaudiatur f
5tntmort
(Erftti(^
ba9
tuir
allein
ben einige
feinem
Ut
fid)
"^),
n in
verbo suo
mB aUee bap
affectu
263
^om
cBct.
OF
PRAYER
^ragc 116*
SBarum
nt^ig ?
t|l
Question 116.
Why
is
Christians ?
5(nttort.
Answek.
Because
the
it is
me^e ott
weil
on
feine
thankfulness which
;
UM
mi
etfoTbert;
xtnb
Ott
quires of us
and because
nabe unb
geten,
l^eitigen
bie
^^n
mit
l)er5U(^em
ceasing beg
3m
bafr banlen*
Him
for them.
i^tage
117
Question llT.
SSa^
gel;5rt ju
gefalle,
ba^ Dtt
What as God
hear?
belongs
is
to
such prayer^
erbe?
Stntmott
@r|lli(^,
Answee.
First, that
call
we
\xM in feinem
um
^Ke^, ba^
who
264
er
CATECHISMUS.
"bitten
n ju
Befolgten
^at^), on
anbcrn, ba
petamus ex intimo
;
nostrse indigen-
l^er^e
anrujfen")*
Bum
tias
lir nfere
lief)
ertennen^), on fr
bem
angefii^t
abjiciamus
feiner 90?aieftet 5U
bemutigen )
fejlen
Bum
grunb
nange^
quanquam
no-
brten,
ba wir biefen
er onfer
^abtn^), ba
fe^en
geBett,
quemadmodum
bap
be^
n>ir
mb
ip(S9f?3R5fl
njitten
ge^
feinem n?ort
J)
e)
<7)
erl)eijfen
c)
|at^)*
loh. 4.
d) 2 Pa. 20.
10. lac. 1.
Rom.
8.
1 loh. 5.
/) Rom.
9.
CXVIII
2Bag ^at n ott
ju
l)itten ?
l)efol^Ien
on Jm
Quce
jijibet
sunt
ea^
quce
se
peti
Stntmort*
Wii
XOtl^t
l^at
gcif^tic^e
on
Omnia tum
necessaria,
animae
ber
quae
tum Dominus
corpori
noster
in
n^
felBfl
quam
gele^ret*
d) lacob. 1. Mat. 6.
est.
CXIX.
Sic lautet balTcIk?
QucB
265
un^ ju
on ^er^
ba mir
His word,
Jen
anrufen;
^j'lot!^
junt
Stnbern,
manded
ly,
us to ask of
He Him
has com;
second-
unfere
unb Stenb
rei^t grnbli(^
that
we thoroughly know
our
erlennen,
SO'Jajeftt
feiner
jum
;i)ritten,
of His
runb
l^abcn,
ba
we
dx
unfer
mir^
unmrbig
^rijlt
n)ie
um
be
^errn
He will, He
iUen
geiriflicj)
motte erhren,
our Lord,
Sr un
certainly
t^rage
118*
i>efo^Iett
Question 118.
on
to
S^m
ju Bitten ?
SIntmort*
5Wte
burft,
gei|it{(i)e
Answee.
All things necessary for soul and
body, which Christ our Lord has
fen
|at in
felBft gele^ret*
by
Himself.
grage 119.
SOie lautet
Question 119.
baffelk?
What
is the
Lord^s Prayer ?
34
266
CATECHISMUS.
coelis.
^tmeln
(S5e^>ciliget
9^ci(^
werbe be in
9Zame* Dein
lome, !Dein
n?ie
regnum tuum.
im
n^
queuiadmodum
in terra.
tegli(^
brob
Panem nostrum
nobis hodie.
gib n^ ^eut*
35nb ercjib
num da
Et remitte
Et
sed
est
onfer f<^uU,
aU
33nb
Quia tuum
Denn
bein
ijl
ba
reic^,
onb bic
regnum,
secula.
et potentia, et gloria, in
Amen,
cwigfeit, 3(nien.
a) Matt.
6.
Luc. 11.
^rag.
Sarumb ^at on S^rijhi kfo^ten
ott
alfo anjurcben,
cxx.
Curp?'cecipit Ohrlstus,
tit
itaDe-
3Snfer 35ater?
um Gompellemus
Ut
Pater Noster ?-
Antwort*
2)a
er gleii^
im anfang
onfer ge^
exordio, convenientem
Dei
filiis re-
iocId)e
:
ber
Deum
debet;
fol fein
5'^emli(i),
fundamentum
esse
worben
fe^,
onb
toolte
on
oiel
weniger
nimirum,
bis
Deum
oerfagen,
bitten,
warumb wir
}^n im gtanben
Jrbif(I)e
Patrem factum
et
quss
bing al)f(^Iagen^)*
a) Matt.
7.
Luc. 11.
nostri nobis
26Y
Answee.
bu Mjl in
bcm
^tmmel:
X)citt
e^eiltget
!t)eitt 9*tei^
Our Father who art in heaven Thy Hallowed be Thy name. kingdom come. Thy will be done
in earth, as it is in heaven.
!ommc,
auf
SBiltc
gefc^ebe
Give
Srbcn,
ie
im
jpimmel.
And
forgive
we
our debtors.
And
<Sd)uIbcn,
For Thine
is
the kingdom,
glory, for
uu
nt<^t in S5erfud)uttg;
fon==
bcm
un oom 23fen* Xcnn bctn tfi ba 9lctd), unb btc raft, unb bte ^crtlt(^!ctt
erlfc
tn Swigfeit.
Amen.
5(men.
Question 120.
ott
to
Stage 120*
SBarum ^at
atfo anjureben
:
S^rtjlu befohlen
Why has
address
Christ commanded us
thus
:
Unfer 35ater?
God
Our Father ?
5tntn)ott*
!Daf
Answer.
dx
in
glei(^
im 5(nfang unfet^
etn>e(!e
To awaken
ebete
^uti^t
njelc^e
un
bie
ltnbli(l)e
unb
ber
3woerfi<^t
gegen
ott,
fott
tunb
unfet ebet
which
prayer
are to
;
namely, that
God
has be-
unb moe
wir
un^
oiet
weniger oerfagen,
bitten,
warum
come our Father through Christ, and will much less deny us what
3^n im tauben
SSter
benn unfere
we
ask of
Him
un
268
CATECHISMUS.
CXXI.
2arum"6
wirb
^tnjugct^an,
2) er
ccelis
bu
l)ifl
in ^tmmeltt?
5(ntnjort*
S(uff
ba
wir
on
ntc^t^
ber
^tmlifc^ett
Ne
de
coelesti
liu-
mait^tt otte,
irbifc^
geben^
alte
temus:
Idh^ nb ber
feelen
gemar*=
ten^)*
a) lere. 23.
Act. 17.
5)
Korn. 10.
mus.
^rag.
Sa^iftbieerfteSitt?
5(nttt?ort,
CXXII.
QucB
est prima petitio
Hoc
Da
erlennen''),
nb
bid)
in
alten
beinen
camus, et
lucentem
in
omnibus
sa-
l>arm^er^igleit
et
veritatem
tuam
r^men
onb ipreifen^).
rid)ten,
baf bein
getejtert,
nit
semper dii'igamus, ne
sanctissimum nomen
tuum propter
sed
lio-
loh.
17.
Mat. 16.
11.
c)
lac.
1.
Psal.
119.
nos contumelia
afficiatur,
h) Psal. 119.
Rom.
^tag*
SBa^ifibieanber 23itt?
cxxni.
Qu(B
est
secunda petitio ?
269
Question 121.
:
!l)er
Why
is it
added:
Who
aet in
^intmel?
Heaven ?
Answee.
That we may
of
5(nttt)ort*
5tuf baf
50iaiejlt
tt>ir
Don ber
^^imtnlifc^en
liave
no eartUy
otte^
m^U
feiner
Stbtf(^e ge^
benlen,
unb on
Mmd^ttgfeit
God
almighty power
sary for
things neces-
body and
soul.
i^rage
122*
Question 122.
S23a^iftbieer|^e23itte?
What
Slntmort*
e^ieiliget erbe betn 5'Zamc*
2)a^
tft:
Answee.
That
@ie:b
un^
erfttid),
ba ir
3)i(3j)
Enable
us rightly to
know
tec^t eriennen,
SBerlen, in
ntc^tigteit,
n)el(!)en leuct)tet
WH^
Thee
in all
SBei^l^eit,
te, @erec^^
tigleit, 23arm!^erjigleit
l^eitigen,
unb SBa^r^eit,
justice,
rhmen unb
greifen; barnad)
and likewise
life,
auc^,
our whole
in thought,
word
unb ge^
erbe*
^rage 123
SCa^iftbiesmeite Sitte?
Question 123.
What
is the
second petition ?
270
CATECHISMS.
3u!om
giere
ij!,
fftt^
HoC
CSt
geijt,
Eegas nos
ita
ba
njir tt btr je
"")
me^r nber^
wer jfen
tuam
fit^
omnemque potentiam
fac
adversus
;
bein
bie
irrita
l^eilige^
'^),
Mp
omnia
bum tuum
tandem ac
omnia
capiuntur,
quoad plena
perfecte regnes,
cum eris
in omnibus.
122.
8.
c) 1
loh. 3.
Rom.
16,
d)
e) 1
Cor. 15.
CXXIV.
Sagiflbiebritte23itt?
QucB
Stntwort*
1)txn
wir nb
Witten
atte
dum Hoc
Da
al^fagen''),
nb
beinem
attein
bap
atfo
jeberman
fein am))t
prompte
et sine ullo
murmure
pa-
nb Beruff
fo wittig
nb trewtid^ auf^
Sngel im ^immet^)*
5)
tum
7.
nobis
munus
fideliter et ala-
Luc. 22.
c) 1
Cor.
criter
exequamur,
quemadmodum
d) Psal. 108.
^tag*
S3}atftbieierbe23itt?
cxxv.
QucB
est
quarta petitiof
211
AisrswEE.
!Da^
tfi:
ffttx)
lomnte*
Tht KINGDOM
Spirit,
COME.
That
is:
un
2ort unb
lnger
je
etj^, baf
it xin^ 2)ir
;
je
we may submit
our-
nte^r untertt>erfen
beine ^n)t,
3;eufel^
erhalte
unb nte^re
selves unto
unb
alle
jerftre bte
Serie be
ft(^
unb
ewalt,
bte
tiber
Church
t)fen 9?atfd}Ige
Devil, every
itself against
miber bein
!^eiltge^
Sort erbad)t
wicked
tuerben,
M^
bte
S3onfommen^eit betne
barin
^Ret^
^erjulomnte,
^u
toix^
mi^
in Altern fein.
Thy holy word, until the full coming of Thy kingdom, wherein Thou shalt be
devices formed against
all in all.
^^rage
SBa^tf^
bie britte
124*
Sitte?
Question 124.
What
Sfntmort*
2)ein Sille gefd)e^e auf Sr^
Answer.
in eaeth as
is
:
ben, mie im
S5erlei^e,
Fimmel*
tuir
T)a^
t|!:
HEAVEN.
That
Grant
baf
unb
alte
5!}?enfc^en
unferm eigenen
Sien aBfagen,
itnb
we and all men may renounce our own will, and yield ourselves, without gainsaying, to Thy will
that
Siberfprec^en ge^cr(i)en
ha^
alfo
3^^
which alone
one
is
good
that so every
may fulfil
his office
and calling,
unb
txtvx)
au0ri(^te,
n?ie
bie
Sngel
as willingly
and truly
as the angels
im ^immeL
do in heaven.
Oarage
125*
Question 125.
Bag
i|lbiei)ierte33itte?
What
272
CATECmSMUS.
(S3tB
ti
l^eut
nfer tegtic^
Pa]s:em
nostrum quotidianm da
m^
mit
aitff
alter
NOBIS HODiE.
Hoc
est
Suppedita
ba
nt per ea agnoscaesse,
mus
te
unicmn fontem
ex quo
nisi
tu
oer^*
et industriam, atque
abjie^^en,
n
ir.
Quapropter
da, ut fiduciam
h)
Act. 14. et
d) Psal.
Cor. 15.
Deut.
Psal. 37.
55. et 62.
grag.
SaHftbiefnffteS3itt?
CXXVI.
Qu(^
est
quinta petitio f
5tntort*
S5ergiB n onfcre f(^ulb,
au(^ ioir ergeben onfern
aU
fct)ut^
bigern, ba^
fnbern
bofe, fo
ift,
iootteft
on^ armen
au) ba
bus nostris.
errimis peccatoribus,
nostra, atque
omnia peccata
umb
''),
be blut^
joie
jure^nen
quae in nobis
ter
prop-
au^
n)ir bif
Christi
sanguinem
imputes;
fa^
iji,
gei^en^).
) Psal. 51. et 143. 1 loh. 2.
l)
sentimus,
quod
firmiter nobis
Mat.
6.
2T3
tgli(!)
{ft
:
Give
BEEAD.
us this
u t e . X)a^
That
is:
provide for
that
all
wir
babiirc!) crfennen,
we may
thereby
know
Thy
that
Urfprung
alle^
Thou
beine
akn
un
Thy
gifts
can profit us
and may
from
alone in
trauen on
therefore
withdraw our
and place
trust
it
unb
altein
auf
all creatures,
Thee.
^^rage
126
Question 126.
SBaHftbie
fnfte 33itte?
What
Stntmort*
SSergieb
Answee.
un unfere (Sd)ul*
fern@d)ulbigern
un^ armen nbern
5)aift: SBoIteft
unfere
9}Jiffe*
Be
sake of
alte
Christ's
us,
blood, not
to
impute to
merbar aufhnget,
um
be SStut d^rifti
which
we
3eugnif
beincr
nabe
in
un
ftnben,
Thy
grace
x% unferm
in us, that
it is
our
full
purpose
on iperjen ju erjei^en*
35
274
CATECHISMUS.
CXXVII.
2Bai|^biefe#e33ttt?
Quce
est
sextapetitiof
Ne
NOS INDUCAS
IIS"
TENTATIONEM
om
tiefen,
fetbj!
HoC
est
bieweit mir
aup n
fo
Quoniam
et
ipsi
f(^n)a(^ fein,
infirmi sumus, ut ne
momento
;
Uid
I)ef!et;en
quidem
sissimi
subsistere possimus
infen-
autem bostes
Eostri, Satan,
ttjetf),
nb
iinfer
eigen
ffeifd)*^), nit
auffl;oren n
jjn0 erhalten
anjnfec^ten:
fteriJen
fo
moHeft
tu nos
onb
Spiiitus
tui
robore
ne in boc
spirituali certafortiter
il-
mge
fern
fejle
geifttii^e
U^
ba mir
entli(^
ben
fieg
olfomlic^
gram tandem
mus.
victoriam obtinea-
bel^alten^)*
a) loh. 15. Psal. 103.
e)
I) 1 Pet. 5.
Ephes.
e)
6.
loh, 15.
d)
Eom.
7.
Galat. 5.
Mat. 26.
Mar. 13.
/)
1 Thess. 3. et 5.
Stag.
2ie 6ef(^Ieuj^ bu bi e~&et ?
CXXVIII.
Quomodo condudis precationem tuam ?
Stntmort.
X>cnn bein
Irafft, onb
i|^
ba^
JReid), bie
bie
ij!,
^errligfeit in
Dlii)^ aHe Mtten
est:
cmig!eit, ba
mir barumb oon
Omnia
cum
sis,
bir,
ba bu al onfer
et rex noster,
omnipotens
275
Question 127.
What
Answee.
Unb
om
23
fllte
And lead
That
is
:
fud>ung;
fonbern
un
wir
n)ir
fen*
!5)a^ ifl:
2)ten>eit
au un
felBft fo f(!)n?a(^
fmb, ba^
ourselves, tLat
we are we can
so
weak
in
not stand a
ene-
and our
ceas-
bie
2BeIt,
unb
xmfer
eigen
own
ing
;
flesh, assail
us without
f^Ieifd), nid)t
aufl;ren
un anzufechten ;
fo
woUt^ T)U un
erhalten
unb
ftrfen
strengthen us
by the power
that
Holy
Spirit,
auf ba
mx
firm stand against them, and not sink in this spiritual war, until
j!anb t^un,
unb in biefem
geiftli^en
we
vic-
ba
tir
come
tory.
off at last
with complete
^rage 128.
3Bie i)ef^Iiee|! bu biefe etet?
Question 128.
How
do you
close this
Prayer
5(ntn)ort*
Answer.
>Dcnn bein
btc ^raft,
ift
For Thine
EVER.
is
AH this we
ask of
barum oon
Dir, weit
276
^onig, ub
gut
alter
CATECHISMIJS.
bing ntec^ttg, n^ at(e
omnia nobis
atque
lisec
geku
milj^,
nb lanft"), nb bap
fonber betn ^eiliger
baburd) ntc^t
iDir,
ex
iis
non ad
ad sanctum
3lami emig
a)
fol gejjriefen
mcrbe^)*
gloria redeat.
Rom.
10.
2 Pet.
2.
CXXIX.
fBa^ kbeut ha^ tobxtlm, Stmen
'
^tntJDOtt*
Stmen
fetn*
war nb gemi
iel
ic^
Amen
signiiicat:
3)ettn
mein gekt
i|^,
gewtffer
adimpleatur;
nam
precatio
mea
oon ott
erl)6ret
fule,
benn
ic^
in ntet^
est exaudita,
sentio,
nem
i^m
^er^en
bap
folcj)e^
on
quam
ego in corde
meo
me
t)egere'')*
illud ex
animo cupere.
a) 2 Cor. 1. 2 Tim. 2.
277
tMngs,
aible
power over
botli willing
all
all
Thou
art
ute gekn
ntc^t
voxUft
rt>[x,
unb
lannj^,
and
tliat
to give us
fonbern betn
good
and
Name may be
ben*
^rage 129,
Sa
kbeutet
ba^
Question 129.
artlem:
Stmen?
^(ntnjott*
of the
5(men
^eit:
3)a
fott
n?a^r
unb
Amen
means: So shall
be.
it
truly
is
benn mein
@ekt
ifl,
oiel ge=
t(^ in
and surely
For
my
prayer
on ott erhret
fi)le,
benn
much more
than
sire these
meinem ^erjen
jjon
bap i^
folc^e
I feel in
my
3^^
IjegeT^re*
things of Him.
Date Due
tlB^'i
.^
VI