Exercises on the Heidelberg catechism

Preface

The Heidelberg Catechism has deservedly been held in high esteem by all Christian denominations who receive the system of doctrines it embodies. Its various questions and answers are especially distinguished for their expressiveness and force. The fundamental truths of the gospel are everywhere made prominent in it, and invariably set forth in such a manner as to address themselves, not only to the understanding, but also directly to the heart. It is one of its striking peculiarities, that it always supposes the person addressed in the questions and replying in the answers, to be experimentally acquainted with the divine truths about which it inquires.

The Catechism, however, in its naked form, must remain in a great measure a sealed book to most catechumens, and be difficult of study to children, both in the family and in the Sabbath school. In view of this fact, an effort to present it in such a form as to facilitate the labors of parents, teachers, and pastors, and, at the same time, to render the study of the Catechism both easy and pleasant to children and catechumens, was thought to be a desirable as well as acceptable service. Hence, the preparation of the present work was undertaken several years ago, and a large edition of it given to the public. This edition, however, has been exhausted and as it is deemed desirable to have the work perpetuated in a permanent form, it has been carefully revised for this purpose. A considerable number of the explanations which appeared in the first edition, together with their corresponding questions in the exercises, have been omitted. This, it is thought, will add to the value of the volume, instead of detracting from its merits.

The plan of the work is so simple in itself as to require but little explanation to render it perfectly intelligible to all. The

PREFACE.

most difficult and important words and phrases are explained, and the doctrines, which each question and answer contain, separated and proved. In the exercises, the appropriate reference mark is placed at the end of each question, when the answer is to be gathered either from the explanations or doctrines. When no reference mark is affixed to the question, the answer is to be gathered from the question and answer of the Catechism under consideration.

In fixing upon the definitions given, a strict regard was paid to the meaning of the word or phrase in the connection in which it stands. It was made a general rule, also, in separating the doctrines, to bring out all comprehended under each question and answer, although some of them may be found in another place under some other form. The proof-texts, as contained in the received copies of the Catechism, have been used as far as practicable. It was found necessary, however, to add greatly to their number ; and in the choice of texts the preference was given, as far as it could be done, to such as are found in the New Testament. In the arrangement of the doctrines and the questions in the exercises, a particular regard was paid to system, which, it was believed, would add essentially to the value of the work.

Much labor was originally bestowed upon the preparation of the work, and no small amount now again upon its revision ; but if it shall be found in the end to have contributed in any way toward rendering the study of this admirable system of divine truths more general, and, at the same time, more pleasant and profitable, the author will consider himself amply rewarded for all his labor.

It may be proper to add, that the work has received the formal sanction of the Synods of the German Reformed and Reformed Protestant Dutch Churches, and been cordially recommended by them to the churches under their care, as a suitable book to be used in connection with catechetical instruction in the family, Sabbath school, and catechetical class.

HISTORY OF THE CATECHISM.

The Heidelberg Catechism is so called, from the fact of its having been composed and first published in Heidelberg, the celebrated city of the Palatinate, in Germany* It was prepared at the express request of Frederick the Third, Elector of the Palatinate, who is commonly and deservedly known in history as the Pious. The persons to whom this important work was committed, were Caspar OUvianus and Zacliarias Ursinus the former a preacher to the court, and the latter a professor in the University at Heidelberg. While both contributed toward settling the matter or contents of the work, it is said, that we are especially indebted to Ursinus, for the particular form in which it has appeared. When the work was completed, the elector submitted it to the investigation of a Synod composed of the superintendents and ministers of the entire Palatinate, and convened especially for the purpose, who, after a thorough examination, gave it their unanimous approval. It was written originally in German, but immediately translated into the Latin language at the special instance of the elector, in order that it might be generally used both in the schools and churches. It was first published in January, 1563, in both the German and Latin languages, and sent by the elector to all the schools and churches of the Palatinate, with the direction that it should be annually gone over in a course of lec-

1* 5

HISTORY OF THE CATECHISM.

tures, in view of which circumstance it was also subsequently divided into fifty-two portions, under the common title of Lord's days. The Catechism met with such general favor in the Palatinate, that no less than four editions of it were called for during the first year. It was held in high honor in all the Reformed Churches on the continent, and by several of them adopted in form as a symbolical book. Translations of it were soon made into every civilized language, so that it appeared in Greek, Hebrew, Low Dutch, Spanish, French, English, Italian, Bohemian, Polish, Hungarian, Arabic, and Malay, as well as in German and Latin. An immense number of editions, in various forms, has been issued from the press in Germany alone. It was transmitted to this country in connection with the introduction of the Reformed Protestant Dutch and German Reformed Churches, by whom it is received as a symbolical book, and used in their catechetical instructions.

ANALYSIS OF THE CATECHISM.

GENERAL INTRODUCTION.

The only comfort of man in life and death, Question 1.

The things necessary for man to know, that he, enjoying this comfort, may live and die happily, which are severally treated of in the three parts of the Catechism, viz. I. The misery of man ; II. His deliverance ; and III. His gratitude to God for his deliverance, Question 2.

THE FIRST PART.

THE MISERY OP MAN.

The source of the knowledge of man's misery, Question 3-5.

The creation of man, Question 6.

The origin of human depravity, Question 7.

The extent of human depravity, Question 8.

The free will of man, Question 9.

The punishment of sin, Question 10 and 11.

THE SECOND PART.

MAN'S DELIVERANCE.

The deliverance of man, Question 12-14.

The only Mediator between God and man, the Lord Jesus Christ, Question 15-18.

The Holy Gospel, in which the Lord J esus Christ is revealed to

us as an all-sufficient Mediator, Question 19. The extent of the salvation provided in the Lord Jesus Christ,

Question 20.

True faith, Question 21.

The objects of true faith, Question 22 and 23. The Holy Trinity, Question 24 and 25.

God the Father, Question 26.

The Providence of God, Question 27.

The benefits of divine Providence, Question 28. God the Son ; His name Jesus, Question 29 and 30.

His name Christ, Question 31.

His followers called Christians, Question 32. [' His Godhead or divine nature, Question 33. ui £

Christ our Lord, Question 34.

His assumption of human nature, Question 35 and 36. i't His. sufferings, death, and burial, Question 37-43.

ANALYSIS OF THE CATECHISM.

God the Son ; His descension into hell, Question 44.

His resurrection from the dead, Question 45.

His ascension into hea/ven, Question 46-49.

His sitting at the right hand of God, Question 50 and 51.

His coming again to judge the quick and the dead, Question 52. God the Holy Ghost, Question 53.

The Christian Church, Question 54.

The Communion of Saints, Question 56.

The Resurrection of the Body, Question 57. Eternal Life, Question 58.

Man's Justification, Question 59-64.

The Holy Sacraments, Question 65-68.

Baptism, Question 69-74.

The Lord's Supper, Question 75-82.

The Keys of the Kingdom of Heaven, Question 83-85.

THE THIRD PART.

THANKFULNESS.

Good works and true Conversion, Question 86-91. The Ten Commandments, Question 92.

The division of the Ten Commandments into two tables, Question 93.

The first Commandment, Question 94 and 95. The second Commandment, Question 96-98. The third Commandment, Question 99-102. The fourth Commandment, Question 103.

The fifth Commandment, Question 104.

The sixth Commandment, Question 105-107. The seventh Commandment, Question 108 and 109. The eighth Commandment, Question 110 and 111. The ninth Commandment, Question 112.

The tenth Commandment, Question 113.

The inability of Man to keep the law of God perfectly, Question

114 and 115.

Prayer in general, Question 116-118 The Lord's Prayer, Question 119.

The preface to the Lord's Prayer, Question 120 and 121.

The first petition, Question 122.

The second petition, Question 123.

The third petition, Question 124.

The fourth petition, Question 125.

The fifth petition, Question 126.

The sixth petition, Question 127.

The conclusion of the Lord's Prayer, Question 128 and 129.

ON

%\t pnhlhrg Catetjjism,

I. Lord's Day.

Q. 1. What is thy only comfort in life and death f

A. That I, with "body and soul, both in life and death, am not my own, but belong unto my faithful Saviour, Jesus Christ, who, with his precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil ; and so preserves me, that without the will of my heavenly Father not a hair can fall from my head: yea, that all things must be subservient to my salvation : and therefore, by his Holy Spirit, he also assures me of eternal life, and makes me sincerely willing and ready henceforth to live unto him.

EXPLANATIONS.

a. Comfort, source of consolation and happiness. h. Faithful, true to the performance of his promises and engagements.

c. Saviour, a deliverer from sin and misery.

d. Blood, his sufferings and df>ath.

e. Sins, transgressions of tne *aw.

/. Devil, the spiritual enemy of mankind.

g. Salvation, deliverance from sin and its consequences.

h. Holy Spirit, the gracious influences and workings of the Holy Spirit, the third person of the blessed Trinity.

i. Eternal life, the holiness and happiness which the saints possess for ever in heaven.

j. To live unto him, to aim at the promotion of his glory in all our thoughts, words, and actions.

CATECHETICAL EXERCISES.

DOCTRINES SEPARATED AND PROVED.

1. The Christian is not his awn. 1 Cor. vi. 19 — Ye are not your own.

2. The Christian belongs to Christ. 1 Cor. iii. 23 — And ye are Christ's.

3. The Christian belongs to Christ both in life and death. Rom. xiv. 7, 8 — For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live, therefore, or die, we are the Lord's.

4. The Lord Jesus Christ is the Saviour of his people. Matt, i. 21 — And thou shalt call his name Jesus ; for he shall save his people from their sins.

5. The Lord Jesus Christ is a faithful Saviour. 2 Tim. ii. 13 — He abideth faithful ; he cannot deny himself.

6. The Christian derives all his happiness from the particular relation he sustains to God as his child in Christ Jesus. Ps. lxxiii. 25, 26 — Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth ; but God is the strength of my heart, and my portion for ever.

7. Christ v:ith his blood, i. e. with his sufferings, has made a full satisfaction for the sins of his people. 1 John i. 7 — And the blood of Jesus Christ his Son cleanseth us from all sin. 1 Pet. i. 18, 19 — For as much as ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation received by tradition from your fathers : but with the precious blood of Christ, as of a lamb without blemish and without spot.

8. Christ has delivered his people from the power of the devil. Heb. ii. 14, 15 — That through death he might destroy him that had the power of death, that is the devil ; and deliver them who through fear of death were all their lifetime subject to bondage. 1 John iii. 8 — For this purpose the Son of God was manifested, that he might destroy the works of the devil.

9. Christ faithfully and carefully preserves his people. John x. 28, 29 — And I give unto them eternal life ; and they shall never perish, neither shall any pluck them out of my hand. My Father, which gave them me, is greater than all, and none is able to pluck them out of my Father's hand. Luke xxi. 18 — But there shall not a hair of your head perish, John vi. 39; Matt. x. 29-31.

10. All things are subservient to the salvation of Christians, Rom. viii. 28 — And we know that all things work together for good to them that love God ; to them who are the called according to his purpose.

11. God, by his Spirit, assures the believer of his relation to Him in Christ. Eom. viii. 16 — -The Spirit itself beareth witness with our spirits, that we are the children of God. 2 Cor. i. 22 — Who hath also sealed us and given the earnest of the Spirit in our hearts. 2 Cor. v. 5.

12. God maketh his people ready and willing to fulfil his own purposes. Ps. ex. 3— Thy people shall be willing in the day of thy power. Phil. ii. 13 — for it is God which worketh in you, both to will and to do of his good pleasure. Luke i. 74, 75. Rom. viii. 14. Heb. xiii. 21.

EXERCISES.

Whose are you not ? How do you prove that you are not your own? (1.) To whom do you belong? How do you prove that you belong to Christ? (2.) With what do you belong to Christ ? In what do you belong to Christ ? How do you prove that you belong to Christ both in life and death ? (3.) What is Jesus Christ to you? What is a Saviour? (c.) How do you prove that Christ is your Saviour? (4.) What kind of a Saviour is Christ? What is a faithful Saviour? (b.) How do you prove that Christ is such a Saviour? (5.) What is the fact of your not being your own, but belonging unto Christ, to you? What do you mean, when you say it is your comfort? (a,) How do you prove that you, as a Christian, derive thus all your happiness from the relation you sustain to God in Christ? (6.) What has Christ, as your Saviour, done for you ? What do you mean by sins? (e.) With what has Christ satisfied for your sins ? What do you mean by his blood? (d.) How do you prove that Christ has made a full satisfaction for your sins with his blood? (7.) What has Christ done for you, besides satisfying for your sins ? Who is the devil ? (f. ) How do you prove that Christ has delivered you from all the power of the devil? (8.) What does Christ still do for you ? How do you prove that Christ thus preserves you ? (9.) How is the extent of Christ's preserving care further expressed ? What do you mean by salvation? (g.) How do you prove that all things must be subservient to your salvation ? (10.) What is Christ said to do to you on account of all the preceding? What is eternal life? (i.) By what does he assure you of this? What do you mean by the Holy Spirit? (h.) How do you prove this doctrine of assurance ? (11.) What is Christ further said in this connection to do to you ? What is it to live unto him t (j.) How do you prove that Christ makes you sincerely willing and ready henceforth to live unto him ? (12.)

Q. 2. How many things are necessary for thee to hww that thou, enjoying this comfort, inayest live and die happy?

A. Three : the first, how great my sins and miseries are ; the second, how I may be delivered from all my sins and miseries ; the third, how I shall express my gratitude to God for such deliverance.

EXPLANATIONS.

a. Miseries, things which make men unhappy.

b. Express, to show, or manifest.

c. Gratitude, thankfulness.

DOCTRINES SEPARATED AND PROVED.

1. Mankind are in a state of sin. Rom. iii. 23 — For all have sinned and come short of the glory of God.

2. Mankind are in an unhappy condition in consequence of sin. Rom. vi. 23 — The wages of sin is death. Rom. vii. 24 — 0 wretched man that I am.

3. There is a way of deliverance from thu unhappy condition. Rom. vii. 24, 25 — Who shall deliver me from the body of this death ? I thank God through Jesus Christ our Lord. John iii. 16 — For God so loved the world that he gave his onlybegotten Son, that whosoever believeth in him should not perish, but have everlasting life.

4. Mankind are under obligations to render gratitude to God for the deliverance he hath wrought. Ps. cxvi. 12 — What shall I render unto the Lord for all his benefits towards me ? 2 Cor. ix. 15 — Thanks be unto God for his unspeakable gift.

5. A knowledge of the.se several truths is essential to the salvation cf man. John xvii. 3 — And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent. Rom. x. 13, 14— For whosoever shall call upon the name of the Lord shall be saved. How shall they call on him in whom they have not believed ? and how shall they believe in him of -whom they have not heard ?

EXERCISES.

About what does this question inquire ? [The things necessary to be known in order to salvation."] How many things does the answer say are necessary for the purpose specified ? What is the first ? What do you understand by miseries? (a.) What doctrines are taught in this part of the answer? (1,2.) How is the first proved? (1.) And how the second? (2.) What is the second thing mentioned as necessary to be known in order to salvation ? What doctrine is taught in this part of the answer? (3.) How is it proved ? (3.) What is the third thing mentioned as necessary to be known in order to salvation ? What do you mean by gratitude? (c.) What is it to express that gratitude ? (b.) For what are you to express this gratitude ? What doctrine is taught in this part of the answer ? (4. ) How is it proved ? (4.) For what is a knowledge of these several truths necessary? (5.) How is it proved ? (5.)

II. Lord's Day.

THE FIRST PART.

Q. 3. Whence Tcnowest thou thy misery? A. Out of the law of God.

EXPLANATIONS.

a. Misery, unhappy condition in consequence of sin.

b. The law, the rule given us for the regulation of our conduct.

c. Of God, having its origin from God.

DOCTRINES SEPARATED AND PROVED.

1. The hnoioledge of sin, and of our consequent misery, is derived from the laiu. Rom. iii. 20 — For by the law is the knowledge of sin. Rom. vii. 7 — I had not known sin but by the law ; for I had not known lust, except the law had said, Thon shalt not covet.

2. The. lav: has its origin from God. Ex. xx. 1 — And God spake all these words.

EXERCISES.

About what does this question inquire? What do you mean by your misery? («.) Whence does the answer say you know your misery ? What do you mean b}- the law ? (b.) How do you prove that the knowledge of sin, and of your consequent misery, is derived from the law? (1.) Whose law is it, that affords this knowledge ? What do you mean when you call this law the law of God? (c.) How do you prove that this law has its origin from God? (2.)

Q. 4. What doth the laio of God require of us?

A. Christ teaches us that briefly, Matt. xxii. 37-40, " Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first and great command ; and the second is like to this, Thou shalt love thy neighbor as thyself. On these two commands hang the whole law and the prophets. 39

EXPLANATIONS.

a. Briefly, in few words ; in a summary.

b. To love, to regard with affection.

c. Heart, affections.

d. Soul, the powers of the mind.

e. Mind, the inclinations of the will.

/. Strength, the exertion and perseverance of which we are capable.

g. The first and great command, the first and principal duty required of man.

h. Neighbor, our fellow-men.

i. Hang, are comprehended in.

j. The whole laic and the prophets, the duties enjoined by the law and the writings of the prophets.

DOCTRINES SEPARATED AND PROVED.

1. There are summaries of the moral law. Rom. xiii. 9 — If there be any other commandment, it is briefly compreh ended in this saying, namely, Thou shalt love thy neighbor as thyself.

2. The substance of the whole law is love. Kom. xiii. 10 — Love is the fulfilling of the law.

3. To love God supremely is the first and principal duty of man. Matt. xxii. 37, 38 — Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. Luke x. 27.

4. To love our neighbor as ourselves, is the second and subordinate duty of wan. Matt. xxii. 39 — And the second is like unto it, Thou shalt love thy neighbor as thyself.

5. The duties required of man in- the whole law of God, and in the writings of the prophets, are summarily comprehended in loving God supremely, and our neighbor as ourselves. Matt, xxii. 40 — On these two commandments hang all the law and the prophets.

EXERCISES.

What is the fourth question ? In whose words is the answer given ? How does Christ teach us the requirements of the law? What is meant by teaching us briefly? (a.) How do you prove that there are summaries of the moral law? (1.) What are the words of Christ? What is the substance of the whole law ? (2.) How do you prove it ? (2.) In what words are the requirements of the law in reference to God expressed ? What is meant by the phrase to love ? (b.) What by the word heart? (c.) What by soul? (d.) What by mind ? (e.) Wha£ by strength 9 (f) What is the loving of God with all the heart, &c. said to be ? What is meant by calling it the first and great command? (g.) How do you prove that to love God supremely is the first and principal duty of man? (3.) In what words are the requirements of the law in reference to our neighbor expressed ? What is meant by our neighbor? (It.) By what is the love to our neighbor to be measured ? [By the love to ourselves.] What is the duty of loving our neighbor as ourselves said to be ? [The second command.'] How do you prove that to love our neighbor as ourselves is the second and subordinate duty of man? (4.) What is remarked in reference to these two commandments ? What is meant by the whole law and the prophets? (/.) What is meant when it is said that the whole law and the prophets hang upon these two coram an dments ? (£.) How do you prove that the duties required of man, in the whole law of God and in the writings of the prophets, are summarily comprehended in loving God supremely and our neighbor as ourselves ? (5.)

Q. 5. Canst thou keep all these things perfectly ?

A. In no wise ; for I am prone by nature to hate God and my neighbor.

EXPLANATIONS.

a. All these things, the duty of loving God supremely and our neighbor as ourselves.

b. To keep perfectly, to fulfil without any defect.

c. By nature, the fallen state in which we are born.

d. To hate, to dislike and detest.

DOCTRINES SEPARATED AND PROVED.

L No man is able to keep the lavj of God perfectly. Rom. iii. 10 — There is none righteous, no not one. 1 John i. 8 — If we say we have no sin, we deceive ourselves, and the truth is not in us. Jer. xiii. 23. Eom. iii. 12.

2. Mankind by nature are prone to hate God, Rom. viii. 7 — Because the carnal mind is enmity against God.

3. Mankind by nature are prone to hate their neighbor, Titus iii. 3 — For we ourselves also were sometimes foolish,, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. Gal. v. 19-21.

EXERCISES.

What is the fifth question? What is meant by all these things to which this question refers? (a.) What does it inquire with respect to these things ? What is meant by keeping these things perfectly? (b.) What does the answer say with respect to your ability to keep these thiugs perfectly ? How do you prove that you are not able to keep the law perfectly? (1.) What reason does the answer assign for your not being able to keep the law of God perfectly? What is it to hate? (d.) What is meant by by nature? (c.) How do you prove that you are prone by nature to hate God ? (2.) How do you prove that you are prone by nature to hate your neighbor ? (3.)

CATECHETICAL EXERCISES.

tl

III. Lord's Day.

Q. 6. Did God then create man so wicked and

perverse ?

A. By no means ; but God created man good, and after his own image, in righteousness and true holiness, that he might rightly know God his creator, heartily love him, and live with him in eternal happiness, to glorify and praise him.

EXPLANATIONS.

a. Create, make at first.

h. So, to such an extent as to be prone by nature to hate God and my neighbor.

c. Good, free from imperfection ; so as to be capable of answering the end for which he was made.

d. Image, likeness to the character of God.

e. Righteousness, conformity to the law of God.

/. True holiness, perfect freedom from moral impurity.

g. Rightly know God, to have such views of God as correspond with his real nature and character.

h. Heartily love, to cherish an ardent affection for.

i. Live with, to enjoy.

j. Eternal happiness, the bliss of heaven, which will endure for ever.

k. Glorify, to become acquainted with his perfections, exhibit them in our life, and declare them unto others. I. Praise, to celebrate his excellencies.

DOCTRINES SEPARATED AND PROVED.

1. God created man good. Gen. i. 31 — And God saw every thing that he had made, and behold it was very good.

2. God created man after his own image. Gen. i. 27— So God created man in his own image ; in the image of God created he him.

3. The image of God in man consisted in righteousness. Eccl. vii. 29 — God hath made man upright, but they have sought out many inventions. Eph. iv. 24.

4. The image of God in man also consisted in true holiness. Eph. iv. 24 — And that ye put on the new man, which, after God, is created in righteousness and true holiness.

5. Man was created in order that he might rightly know God,

CATECHETICAL EXERCISES.

1 Chron. xxviii. 9 — Know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. Job xxii. 21 — Acquaint now thyself with him, [God.]

6. Man was created in order that he might heartily love God. Deut. vi. 5 — Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

7. Man was created in order that he might live with God in eternal happiness. Ps. xvi. 11 — Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand are pleasures for evermore.

8. Man was created in order that he might glorify and praise God. 1 Cor. x. 31 — Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. 1 Pet. ii. 9 — Ye should show forth the praises of him who hath called you out of darkness into his marvellous light