am

^Teidelberg Catechism

BX 9428 .G6 1904 Good, James I. 1850-1924 Aid to the Heidelberg catechism

A I D:

TO THE

OF

PRiNCf)N

OCT 1 4 1929 _,

Heidelberg Catechism

BY

Rev. James I. Good, D. D.

Author of Historical Manual of the Reformed Church. His- tory of the Reformed Church in the United States. Famous Women of the Reformed Church. Famous Missionaries of the Reformed Church. Etc.

Central Publishing Hoitsk, 2969-2975 W. 25th 8t, Olkvkland, Ohio.

OOPTKIGHT 1904.

PREFACE.

THIS booklet is prepared as its name indicates to aid the pastor in catechization. The Heidelberg Catechism, gives the doctrinal statement of our religion, to this it adds also the historical. On account of the peculiar cir- cumstances in which we live in America our children do not get the thorough instruction in the Bible that is given in German}^ in the public schools ; so we have added to the catechism a brief Bible-history. As every catechumen ought to know the history of his own church we have also added a brief history of our Re- formed church. Both are arranged in sections so that regular lessons can be assigned. If, how- ever, this additional instruction makes the com- mittal of the catechism too great a labor, we have also placed in the book the Shorter Heidelberg Catechism by Rev. Prof. D. Van Home, D. D., (the best of all the abbreviations of our Cate- chism) so that the learning of the answers may be made easier. We are greatly indebted to Prof. Van Home for this kindness. These various ad- ditions make it the most complete aid to our cate- chism that has been published. Hoping that this book will prove helpful to pastors and be a mes- senger of God to lead souls in our catechetical classes to Christ, we prayerfully send it forth.

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The Heidelberg Catechism.

Question 1.

What is thy only comfort in life and death? Answer.

That I, with body and soul, both in Hfe and death, am not my own, but belong to 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 salva- tion ; and therefore, by His Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready henceforth to live imto Him.

For ye are bought with a price: therefore glorify Grod in your body, and in your spirit, which are God's. 1 Cor. 6:20.

The blood of Jesus Christ His Son cleansethus from all sin. lJohnl:7.

Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all num- bered. Fear ye not therefore, ye are of mo-re value than many sparrows. Matt. 10: 29—31.

The Spirit itself beareth witness with our spirit, that we are the children of Gk»d: and if children, then heirs ; heirs of Grod, and joint heirs with Ohi'ist. Rom. 8:16, 17.

5

THE HEIDELBERG CATECHISM.

Question 2.

How many things are necessary for thee to know, that thou, enjoying this comfort mayest live and die happy ?

Answer.

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

O wretched man that I am! who shall deliver me from the body of this death? I thank Grod through Jesus Christ our Lord. Rom. 7: 24, 25.

FIRSTT PART.

OF MAN'S MISERY. Question 3.

Whence knowest thou thy misery ? Answer.

Out of the Law of God.

By the law is the knowledge of sin. Rom. 3: 20.

Question 4. What does the law of God require of us ? Answer.

Christ teaches us that briefly, Matt, xxii, 3*7 — 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 the first and great commandment. 6

THE HEIDELBERG CATECHISM.

The second is like unto this : thoii shalt love thy neighbor as thvself. On these two commands hang the whole law and the prophets.

Question 5.

Canst thou keep aU these things perfectly ?

Answer.

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

The carnal mind is enmity against God. Rom. 8: 7.

Question 6.

Did God then create man so wicked and per- verse ?

Answer.

• By no means; but God created man good, and after His own image, in right- eousness and true holiness, that he might rightly know God his Creator, heartily love Him, and live with Him in eternal happi- ness, to glorify and praise Him.

God created man in His own image, in the image of God created He him. Gen. 1: 27.

Question 7.

Whence then proceeds this depravity of human nature ?

Answer.

From the fall and disobedience of our first parents, Adam and Eve, in Paradise- hence our nature is become so corrupt that we are all conceived and b'jrn in sin.

7

THE HEIDELBERG CATECHISM.

By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. Rom. 5: 12.

Question 8. Are we then so corrupt that we are wholly in- capable of doing any good, and inclined to all wick- edness ?

Answer.

Indeed we are, except we are regenerat- ed by the Spirit of God.

Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. John 3: 5.

Question 9.

Does not God then do injustice to man, by re- quiring from him, in His Law, that which he can- not perform ?

Answer.

Not at all : for God made man capable of performing it; but man, by the instiga- tion of the devil, and his own wilful disobe- dience, deprived himself and all his posterity of those divine gifts.

The serpent beguiled Eve through his subtilty. 2 Cor. 11:3.

By one man's disobedience many were made sinners. Rom. 5: 19.

Question 10. Will God suffer sueh disobedience and rebellion to go unpunished ?

Answer. By no means : but is terribly displeased 8

THE HEIDELBERG CATECHISM.

with our original as well as actual sins ; and will punish them in His just judgment temporally and eternally, as He hath de- clared, "Cursed is every one that continueth not in all things, which are written in the book of the law, to do them."

We were by nature the children of wrath, even as others. Eph. 2:3.

The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Rom. 1 : 18. Question 11. Is not God then also merciful ? Answer. God is indeed merciful, but also just; therefore His justice requires that sin, which is committed against the most high majesty of God, be also punished with extreme, that is, with everlasting punishment, both of body and soul.

And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long- suffering, and abundant in goodness and truth, keep- ing mercy for thousands, forgiving iniquity and trans- gression and sin, and that will by no means clear the guilty. Ex. 34:6, 7.

«

THE HEIDELBERG CATECHISM.

SKCOND PART.

OF MAN'S DELIVERANCE. Question 12.

Since then, by the righteous judgment of God, we deserve temporal and eternal punishment : how may we escape that punishment, and be again re- ceived into favor ?

Answer. God will have His justice satisfied; and therefore we must make this full satisfac- tion, either by ourselves or by another. The soul that sinneth, it shall die. Ez. 18: 4. Question 13. Can we ourselves then make this satisfaction ? Answer. By no means; but on the contrary, we daily increase our debt.

How should man be just with God ? If he will con- tend with Him, he cannot answer Him one of a thou- sand. Job9:2, 3; also Matt. 16:26.

Question 14.

Can there then be found any where, one, who is a mere creature, able to satisfy for us ? Answer.

None ; for first, God will not punish any

other creature for the sin which man hath

committed ; and further, no mere creature

can sustain the burden of God's eternal

10

THE HEIDELBERG CATECHISM.

wrath against sin, so as to deliver others from it.

None of them can oy any means redeem his brother, nor give to God a ransom for him: for the redemption of their soul is precious. Ps. 49: 7, 8. Question 15. What sort of a mediator and deliverer then must we seek for ?

Answer. For one who is very man, and perfectly righteous; and yet more powerful than all creatures ; that is, one who is also very God. Question 16. Why must He be very man, and also perfectly righteous ?

Answer.

Because the justice of God requires that the same human nature, which has sinned, should likewise make satisfaction for sin ; and one, who is himself a sinner, cannot satisfy for others.

Such a high priest became us, who is holy, harm- less, undeflled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's. Heb. 7: 20, 27.

Question 17.

Why must He in one person be also very God ? Answer.

That He might, by the power of His 11

THE HEIDELBERG CATECHISM.

Godhead, sustain, in His human nature, the burden of God's wrath; and might obtain for, and restore to us, righteousness and Hfe.

He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. By His knowledge shall my righteous servant justify many ; for He shall bear their iniquities. Isa. 53:5,11.

Question 18.

Who then is that Mediator, who is in one per- son, both very God, and a real righteous man ? Answer.

Our Lord Jesus Christ : who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.

There is one God, and one Mediator between Grod and men, the man Christ Jesus; who gave Himself a ransom for all, to be testified in due time. 1 Tim. 2: 5, 6.

Question 19.

Whence knowest thou this ? Answer.

From the holy Gospel, which God Him- self revealed first in Paradise; and afterwards published by the Patriarchs and Prophets, and was pleased to represent it by the shad- ows of sacrifices and the other ceremonies of the law ; and lastly, has accomplished it by His only begotten Son.

I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Gen. 3: 15. 12

THE HEIDELBERG CATECHISM.

Behold the Lamb of God, which taketh away the sin of the world! John 1:29.

For even Christ our passover is sacrificed for us. 1 Cor. 5:7.

Question 20.

Are all men then, as they perished in Adam, saved by Christ ?

Answer.

No; only those who are ingrafted into Him, and receive all His benefits, by a true faith.

God so loved the world, that He gave His only be- gotten Son, that whosoever believeth in Him should not perish, but have everlasting live. John 3: 16.

He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. John 3: 36.

Question 21.

What is true faith ?

Answer.

True faith is not only a certain knowl- edge, whereby I hold for truth all that God has revealed to us in His Word ; but also an assured confidence which the Holy Ghost works by the Gospel in my heart, that not only to others, but to me also, remission of sin, everlasting righteousness and salvation, are freely given by God, merely of grace, only for the sake of Christ's merits.

Now faith is the substance of things hoped for, the evidence of things not seen. Heb. 11 : 1.

By grace are ye saved through faith; and that not 13

THE HEIDELBERG CATECHISM.

of yourselves: It is the gift of God: not of works, lest any man should boast. Eph. 2: 8, 9. Question 22. What is then necessary for a Christian to be- lieve ?

Answer.

All things promised us in the Gospel ; which the Articles of our catholic undoubted Christian faith briefly teach us.

Question 23.

What are these Articles ? Answer.

/ believe in God the Father Almighty, Maker of Heaven and Earth: And in Jesus Christ His only begotten Son our Lord: Who zvas conceived by the Holy Ghost: Born of the Virgin Mary: Suffered tinder Pontius Pilate: IV as crucified, dead, and buried: He descended into Hell:"^' The third day He rose from the dead: He ascended into Heaven, and sitteth at the right hand of God the Father Almighty: from thence He shall come to judge the quick and the dead. I believe in the Holy Ghost: I be- lieve in the Holy Catholic Church: The Communion of Saints: The Forgiveness of Sins: The Resurrection of the Body: And Life everlasting. Amen.

Question 24. How are these Articles divided ?

» (or "Hades."— Directory of Worship.) U

THE HEIDELBERG CATECHISM,

Answer.

Into three parts : the first is of God the Father, and our creation ; the second of God the Son, and our redemption ; the third of God the Holy Ghost, and our sanctification. Question 25. Since there is but one divine essence, why speakest thou of Father, Son and Holy Ghost ? Answer. Because God hath so revealed Himself in His Word, that these three distinct per- sons are the only true and eternal God.

And Jesus.when He was baptized, went up straight- way out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him : and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matt. 3: 16, 17.

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Matt. 28: 19.

GOD THE FATHER. Question 26.

What helievest thou when thou sayest, "I be- lieve in God the Father Almighty, Maker of heaven and earth" ?

Answer.

That the eternal Father of our Lord Je- sus Christ (who of nothing made heaven and earth, with all that is in them, who like- 15

THE HEIDELBERG CATECHISM.

wise upholds and governs the same by His eternal counsel and providence) is, for the sake of Christ His Son, my God and my Father; on whom I rely so entirely, that I have no doubt, but He will provide me with all things necessary for soul and body; and further, that He will make whatever evils He sends upon me in this valley of tears, turn out to my advantage : for He is able to do it, being almighty God, and will- ing, being a faithful Father.

Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. Heb. II; 3.

My Father worketh hitherto, and I work. John 5: 17.

If ye then, being evil, know how to give good

gifts unto your children, how much more shall your

Father which is in heaven give good things to them

that ask Him? Matt. 7: 11.

Question 27. What dost thou mean by the Providence of God?

Answer. The almighty and everywhere present power of God ; whereby, as it were, by His hand. He upholds and governs heaven, earth, and all creatures; so that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, all things, come not by chance, but by His fatherly hand. 16

THE HEIDELBERG CATECHISM.

In Him we live, and move, and have our being. Acts 17:28.

Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without •your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye ai-e of more value than many sparrows. Matt. 10: 29—31.

Question 28.

What advantage is it to us to know that God has created, and by His providence doth still up- hold all things ?

Answer.

That we may be patient in adversity; thankful in prosperity ; and that in all things, which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate us from His love ; since all creatures are so in His hands, that without His will they cannot so much as move.

In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 1 Thess. 5: 18.

I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, northings pres- ent, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from thb love of Grod, which is in Christ Jesus our Lord. Rom. 8:38,39.

OF GOD THE SON. Question 29.

Why is the Son of God called Jesus, that is, Saviour ?

3 17

THE HEIDELBERG CATECHISM.

Answer.

Because He saveth us, and delivereth us from our sins ; and likewise, because we ought not to seek, neither can find salvation in any other.

The angel said to Joseph: and thou shalt call His name Jesus: for He shall save His people from their sins. Matt. 1: 21.

Question 30. Do such then believe in Jesus the only Saviour, who seek their salvation and happiness of saints, of themselves, or any where else ? Answer. They do not : for though they boast of Him in words, yet in deeds they deny Jesus the only Deliverer and Saviour : for one of these two things must be true, that either Jesus is not a complete Saviour, or that they who by a true faith receive this Saviour, must find all things in Him necessary to their salvation.

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4: 12.

Other foundation can no man lay than that is laid, which is Jesus Christ. 1 Cor. 3: 11. Question 31. Why is He called Christ, that is, Anointed ?

Answer.

Because He is ordained of God, the Father, and anointed with the Holy Ghost, 18

THE HEIDELBERG CATECHISM.

to be our cloief Prophet and 1 eacher, who has fully revealed to us the secret counsel and will of God concerning our redemption ; and to be our only High Priest, who by the sacrifice of His body, has redeemed us, and makes continual intercession wnth the Father for us : and also to be our eternal king, who governs us by His word and Spirit, and who defends and preserves us in the enjoyment of that salvation He has purchased for us.

We are sanctified througti tlie offering of tlie body of Jesus Clirist once for all. Heb. 10: 10.

My sheep hear my voice, and I know them, and they follow me : and I give unto them eternal life ; and they shall never pei'ish, neither shr U any man pluck them out of my hand. John 10: 27, 28. Question 32. But why art thou called a Christian ? Answer.

Because I am a member of Christ by faith, thus am partaker of His anoint- ing, that so I may confess His name, and present myself a living sacrifice of thankful- ness to Him : and also that witl a free and good conscience I may fight against sin and Satan in this life ; and afterwards reign with Him eternally over all creatures.

Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Gal. 4:6.

Ye are a chosen generation, a royal priesthood, a peculiar people. 1 Pet. 2: 9. 19

THE HEIDELBERG CATECHISM.

Question 33.

Why is Christ called the only begotten Son of God, since we are also children of God ? Answer.

Because Christ alone is the eternal and natural Son of God; but we are children adopted of God, by grace, for His sake.

In the beginning was the Word. John 1 : 1. For ye are all the children of God by faith in Christ Jesus. Gal. 3:26.

Question 34. Wherefore callest thou Him, Our Lord ? Answer.

Because He hath redeemed us, both soul and body, from all our sins, not with gold or silver, but with His precious blood, and hath delivered us from all the power of the devil ; and thus made us His own property.

In whom we have redemption through His blood, even the forgiveness of sins. Col. 1: 14.

Ye know that ye were not redeemed with corrupt- ible things, as silver and gold, from your vain conver- sation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot. 1 Pet. 1: 18, 19.

Question 35.

What is the meaning of these words. He was conceived by the Holy Ghost, born of the Virgin Mary ?

20

THE HEIDELBERG CATECHISM.

Answer.

That God's eternal Son, who is, and continueth true and eternal God, took upon Himself the very nature of man, of the flesh and blood of the Virgin Mary, by the operation of the Holy Ghost ; that He might also be the true seed of David, like unto His brethren in all things, sin excepted.

Whose are the fathers, and of whom a^concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Rom. 9: 5.

Behold, a virgin shall conceive, and bear a son, and call his name Immanuel. Isa. 7: 14.

He took not on Him the nature of angels ; but He took on Him the seed of Abraham. Heb. 2: 16.

He was in all points tempted like as we are, yet Without sin. Heb. 4:15.

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

Answer. That He is our Mediator ; and with His innocence and perfect holiness covers, in the sight of God, my sins, wherein I was conceived and brought forth.

For there is one God, and one Mediator between God and men, the man Christ Jesus. 1 Tim. 2: 5. Question 37. What dost thou understand by the words : He

suffered ?

Answer.

That He, all the time He lived on earth

21

THE HEIDELBET^G CATECHISM.

but especially at the end of His life, sus- tained in body and soul, the wrath of God against the sins of all mankind : that so by His passion, as the only propitiatory sacri- fice. He might redeem our body and soul from everlasting damnation, and obtain for us the favor of God, righteousness and eter- nal life.

He is despised and rejected of men: a man of sorrows, and acquainted with grief. Isa. 53: 3.

Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, hav- ing obtained eternal redemption for us. Heb. 9: 12.

And as Moses lifted up the serpent in the wilder- ness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life. John 3: 14, 15.

Question 38.

Why did Christ suffer under Pontius Pilate, as His judge?

Answer.

That He, being innocent and yet con- demned by a temporal judge, might thereby free us from the severe judgment of God, to which we were exposed.

And when he had said this, he went out again un- to the Jews, and saith unto them, I find in him no fault at all. John 18: 38.

Question 39.

Is there anything more in His being crucified, than if He had died some other death '{ 22

THE HEIDELBERG CATECHISM.

Answer.

Yes, there is ; for thereby I am assured, that He took on Him the curse which lay upon me; for the death of the cross was accursed of God.

Question 40. Why was it necessary for Christ to humble Him- self even unto death ?

Answer. Because, with respect to the justice and truth of God, satisfaction for our sins could be made no otherwise, than by the death of the Son of God.

He humbled Himself, and became obedient unto death, even the death of the cross. Phil. 2: 8.

Christ died for our sins according to the Scrip- tures. 1 Cor. 15: 3.

Question 41.

Why was Christ also "buried" ?

Answer.

Thereby to prove that He was really dead.

And Pilate marvelled if He were already dead : and calling to him the centurion he asked him whether He had been any while dead. And when he knew it of the centurion, he gave the body to Joseph. Mark. 15: 44, 45.

Question 42.

Since then Christ died for us, why must we also die ?

Answer.

Our death is not a satisfaction for our

THE HEIDELBERG CATECHISM.

sins, but only an abolishing of sin, and a passage into eternal life.

For to me to live Is Christ, and to die Is gain. I am In a strait betwixt two, having a desire to depart, and to be with Christ ; which Is far better. Phil. 1: 21, 23.

Question 43.

What further benefit do we receive from the sacrifice and death of Christ on the cross ? Answer.

That, by virtue thereof, our old man is crucified, dead, and buried with Him ; that so the corrupt inclinations of the flesh may no more reign in us ; but that we may ofTer our- selves unto Him a sacrifice of thanksgiving.

Knowing this, that our old man is crucified with Him. Rom. 6: 6.

Likewise reckon also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Rom. 6:11.

Question 44.

Why is there added : "He descended into hell"? Answer.

That, in my greatest temptations, I may be assured, and wholly comfort myself in this, that my Lord Jesus Christ, by His in- expressible anguish, pains and terrors, which He suffered in His soul upon the cross, and before, hath delivered me from the anguish and torments of hell.

O death, where is thy sting ? O grave, where is thy 24

THE HEIDELBERG CATECHISM.

Victory ? — Thanks be to God, which giveth us the vic- tory through our Lord Jesus Christ. 1 Cox*. 15: 55. 57.

Question 45.

What does the resurrection of Christ profit us ?

Answer,

First: by His resurrection He hath overcome death, that He might make us partakers of that righteousness which He hath purchased for us by His death. Sec- ondly, we are also, by His power, raised up to a new life. And, lastly, the resurrection of Christ is a sure pledge of our blessed resurrection.

But now is Christ risen from the dead, and become the flrstfruits of them that slept. For since by man came death, by man came also the resurrection of tlie dead. 1 Cor. 15: 20, 21.

Question 46. How dost thou understand these words: "He ascended into heaven" ?

Answer. That Christ, in sight of His disciples, was taken up from the earth into heaven, and that He continues there for our interest, until He come again to judge the quick and the dead.

So then, after the Lord had spoken unto them. He was received up into heaven, and sat on the right hand of God. Marie 16: 19.

Seeing then that we have a great high priest, that 25

THE HEIDELBERG CATECHISM,

is passed into the heavens, Jesus the Son of God, let us hold fast our profession. Heb, 4: 14.

Question 47.

Is not Christ then with us even unto the end of the world, as He has promised ? Answer,

Christ is very man and very God ; with respect to His human nature, He is no more on earth ; but with respect to His Godhead, Majesty, Grace and Spirit, He is at no time from us.

Lo, I am with you alway, even unto the end of the world. Matt. 28:20.

For where two or three are gathered together in my[name, there am I in the midst of them. Matt. 18: 20.

Question 48.

But if His human nature is not present where- ever His Godhead is, are not then these two natures in Christ separated from one another ? Answer.

Not at all ; for since the Godhead is in- comprehensible and omnipresent, it must necessarily follow that the same is not limit- ed with the human nature He assumed, and vet remains personally united to it.

For in Him dwelleth all the fulness of the Grodhead bodily. Ool. 2:9.

Question 49.

Of what advantage to us is Christ's ascension into heaven ?

26

THE HEIDELBERG CATECHISM.

Answer.

First, that He is our advocate in the presence of His Father in heaven : secondly, that we have our flesh in heaven as a sure pledge, that He, as the head, will also take up to Himself, us. His members : thirdly, that He sends us His Spirit as an earnest, by whose power we seek the things which are above, where Christ sitteth at the right hand of God, and not things on earth.

If any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2: 1.

Question 50.

Why is it added : And sitteth at the right hand of God ?

Answer.

Because Christ ascended into heaven for this end, that He might there appear as head of His Church, by whom the Father governs all things.

We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens. Heb. 8: 1.

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

Answer.

First, that by His Holy Spirit He pour- eth out heavenly gifts upon His members ; and then, that by His power He defends and preserves us against all enemies. 27

THE HEIDELBERG CATECHISM.

They shall never perish, neither shall any man pluck them out of my hand. John 10: 28. Question 52. What comfort is it to thee, that Christ shall come again to judge the quick and the dead ? Answer. That in all my sorrows and persecu- tions, with uplifted head, I look for the very same person, who before offered Himself, for my sake, to the tribunal of God, and hath removed all curse from me, to come as judge from heaven ; who shall cast all His and my enemies into everlasting condemnation, but shall translate me, with all His chosen ones to Himself, into heavenly joys and glory.

Then we which ax-e alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. IThess. 4: 17.

OF GOD THE HOLY GHOST. Question 53.

What dost thou then believe concerning the Holy Ghost ?

Answer.

First, that He is true and co-eternal God with the Father and the Son ; secondly, that He is also given me to make me, by a true faith, a partaker of Christ and all His benefits, that He may comfort me, and abide with me for ever.

2S

THE HEIDELBERG CATECHISM.

And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth. John 14: 16. Question 54. What believest thou concernmg the Holy Cath- olic Church of Christ ?

Answer. That the Son of God, from the begin- ning to the end of the world, gathers de- fends, and preserves to Himself, by His Spirit, and Word, out of the whole human race, a Church, chosen to everlasting life, agreeing in true faith ; and that I am, and for ever shall remain, a living member there- of.

There is one body and one Spirit, even as ye are

called in one hope of your calling; one Lord, one faith,

one baptism; one God and Father of us all, who is

above all, and through all, and in you all. Eph. 4: 4—6.

Question 55.

What do you understand by The communion

OF SAINTS ?

Answer.

First, that all and every one who be- lieves, being members of Christ, are in com- mon partakers with Him, and of all His riches and gifts: Secondly, that every one must know it to be his duty, readily and cheerfully to employ his gifts for the advan- tage and salvation of other members.

As every man hath received the gift, even so mill' 29

THE HEIDELBERG CATECHISM.

Ister the same one to another, as good stewards of the manifold grace of God. 1 Pet. 4: 10. Question 56. What believest thou concerning the forgive- ness OF SINS ?

Answer.

That God, for the sake of Christ's satis- faction, will no more remember my sins, neither my corrupt nature, against which I have to struggle all my life long; but will graciously impute to me the righteousness of Christ, that I may never be condemned before the tribunal of God.

Who shall lay any thing to the charge of God's elect? It is God that justifleth. Who is he that con- demneth? It is Christ that died. Rom. 8: 33, 34. Question 57. What comfort doth the resurrection of thl; BODY afford thee ?

Answer, That not only my soul, after this life, shall be immediately taken up to Christ, its head; but also, that this my body, being raised by the power of Christ, shall be re- united with my soul, and made like unto the glorious body of Christ.

It is sown In corruption, it is raised In incorrup-

tion; it is sown in dishonor, it is raised in glory; it is

sown in weakness, it is raised in power. 1 Oor. 15: 42, 43.

Question 58.

What comfort takest thou from the Article of

LIFE EVERLASTING ?

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THE HEIDELBERG CATECHISM.

Answer.

That since I now feel in my heart the beginning of eternal joy, after this life, I shall inherit perfect salvation : which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive; and that, to praise God therein forever.

Whom having not seen, ye love: In whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable, and full of glory. 1 Pet. 1: 8. Question 59. But what doth it profit thee now that thou be- lievest all this ?

Answer. That I am righteous in Christ before God, and an heir of eternal life.

Verily, verily, I say unto you, He that heareth my word, and belleveth on Him that sent me, hath ever- lasting life. John 5: 24.

Question 60.

How art thou righteous before God ?

Answer.

Only by a true faith in Jesus Christ ; so that though my conscience accuse me, that I have grossly transgressed all the com- mands of God, and kept none of them, and am still inclined to all evil ; notwithstanding God, without any merit of mine, but only of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holi- 31

THE HEIDELBERG CATECHISM.

ness of Christ; even so, as if I never had had, nor committed any sin ; yea, as if I had fully accomplished all that obedience which Christ hath accomplished for me ; inasmuch as I embrace such benefit with a believing heart.

There is therefore now no condemnation to them which are In Christ Jesus, who walk not after the flesh, but after the Spirit. Rom. 8: 1. Question 61. Why sayest thou, that thou art righteous by faith only ?

Answer. Not that I am acceptable, to God on ac- count of the worthiness of my faith ; but be- cause only the satisfaction, righteousness, and holiness of Christ is my righteousness before God, and that I cannot receive and apply the same to my self in any other way, than by faith only.

For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. Eph. 2: 8, 9. Question 62. But why cannot our good works be the whole or part of our righteousness before God ? Answer. Because that the righteousness, which can be approved of before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law : and

THE HEIDELBERG CATECHISM.

also that our best works in this life are all imperfect and defiled with sin.

But we are all as an unclean thing, and all our righteousnesses are as filthy rags. Isa. 64: 6.

Question 63.

What ! have not our good works merit which uod will reward in this and the future life ? Answer.

This reward is not of rnerit, but of grace.

For by grace are ye saved through faith; and that not of yourselves ; it is the gift of (Jod. Eph. 2: 8. Question 64. But doth not this doctrine make men careless and profane ?

Answer.

By no means : for it is impossible that those who are implanted into Christ by a true faith, should not bring forth fruits of thankfulness.

Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God. lJohn3:9.

OF THE HOLY SACRAWENTS. Question 65.

Since then we are made partakers of Christ, and all His benefits, by faith only, whence doth this faith proceed ?

3 33

THE HEIDELBERG CATECHISM.

Answer.

From the Holy Ghost, who works faith in our hearts by the preaching of the Gos- pel, and confirms it by the use of the sac- raments.

So then faith cometh by hearing, and hearing, by the word of God. Rom. 10: 17.

Question 66.

What are the Sacraments ? Answer.

The Sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof. He may the more fully declare and seal to us the promise of the Gospel : namely, that He grants us freely the remission of sin and life eternal, for the sake of that one sacrifice of Christ, ac- complished on the cross.

Question 67.

Are then both word and sacrament ordained

and appointed for this end, that they may direct

our faith to the sacrifice of Jesus Christ on the

cross, as the only ground for our salvation ?

Answer.

Yes, indeed ; for the Holy Ghost teach- es us in the gospel, and assures us by the sacraments, that the whole of our salvation depends upon that one sacrifice of Christ, which He offered for us on the cross.

For this is my blood of the new testament, which is shed for many for tlie remission of sins. Matt. 26: 28. 34

THE HEIDELBERG CATECHISM.

Question 68.

How many sacraments has Christ instituted in the new covenant or testament ? Answer.

Two : Holy Baptism, and the Holy Sup- per.

OF HOLY BAPTISW Question 69.

How art thou reminded and assured by holy baptism, that the one sacrifice upon the cross is of real advantage to thee ?

Answer.

Thus, that Christ appointed this external washing with water, adding thereunto that promise, that I am as certainly w^ashed, by His blood and Spirit, from all the pollution of my soul that is, from all my sins, as I am washed externally with water, by which the filthiness of the body is commonly washed away.

Arise, and be baptized, and wash away thy sins, calling on the name of the Lord. Acts 22: 16.

Question 70.

What is it to be washed with the blood and spirit of Christ ?

Answer.

It is to receive of God remission of sins, freely, for the sake of Christ's blood, which

35

THE HEIDELBERG CATECHISM.

He shed for us in His sacrifice upon the cross ; and also, to be renewed by the Holy Ghost, and sanctified to be members of Christ, that so we may more and more die unto sin and lead holy and unblamable lives.

But ye are washed, but ye are sanctified, but ye are justified in tlie name of thie Lord Jesus, and by the Spirit of our God. 1 Cor. 6: 11.

Question 71.

Where has Christ promised us, that He will as certainly wash us by His blood and Spirit, as we are washed with the water of baptism ? Answer.

In the institution of baptism, which is thus expressed : Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

He that believeth and is baptized shall be saved ; but he that beUeveth not, shall be damned.

This promise is also repeated, where the Scripture calls baptism, the washing of re- generation, and the washing away of sins.

The blood of Jesus Christ His Son cleanseth us from all sin. 1 John 1 : 7.

Question 72. Is then the external Baptism with water the washing away of sin itself? Answer. Not at all : for the blood of Jesus Christ 36

THE HEIDELBERG CATECHISM.

only, and the Holy Ghost, cleanse us from all sin.

Question 73. Why then doth the Holy Ghost eall Baptism the washing away of regeneration, and the washing a- way of sins ?

Answer. God speaks thus not without great cause, to wit : not only thereby to teach us, that as the filth of the body is purged away by water, so our sins are removed by the blood and Spirit of Jesus Christ : but es- pecially, that by this divine pledge and sign tie may assure us, that we are spiritually cleansed from our sins, as really as we are externally washed with water.

Unto Him that loved us, and washed us from our sins in His own blood. Rev. 1 : 5.

Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins. Acts 2: 38.

Question 74.

Are infants also to be baptized ?

Answer.

Yes : for since they, as well as the adult, are included in the Covenant and Church of God ; and since redemption from sin by the blood of Christ and the Holy Ghost, the Author of faith, is promised to them no less than to the adult; they must therefore, by baptism, as a sign of the covenant, be also

37

THE HEIDELBERG CATECHISM.

added into the Christian Church ; and be dis- tinguished from the children of infidels, as was done in the Old Covenant or Testament by circumcision, instead of which baptism was instituted in the New Covenant.

Suffer the little children come unto me, and forbid them not: for of such is the kingdom of God. Mark 10:14.

For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. Acts 2: 39.

OF THE LORD'S SUPPER. Question 75.

How art thou admonished and assured in the Lord's Supper, that thou art a partaker of that one sacrifice of Christ, accomplished on the cross, and of all His benefits ?

Answer. Thus, that Christ has commanded me, and all believers, to eat of this broken bread, and to drink of this cup, in remem- brance of Him ; adding these promises : First, that His body was offered and broken on the cross for me, and His blood shed for me, as certainly as I see with my eyes the bread of the Lord broken for me, and the cup communicated to me : And further, that He feeds and nourishes my soul to everlast- ing life, with His crucified body and shed 38

THE HEIDELBERG CATECHISM.

blood, as assuredly as I receive from the hands of the minister, and taste with my mouth the bread and cup of the Lord, as certain signs of the body and blood of Christ.

The cup of blessing which we bless. Is It not the conimunion of the blood of Christ? The bread which we break, is it not the conimunion of the body of Christ? 1 Cor. 10:16.

Question 76.

What is it then to eat the crucified bedy and drink the shed blood of Christ ?

Answer.

It is not only to embrace with a be- lieving heart all the sufferings and death of Christ, and thereby to obtain the pardon of sin and life eternal ; but also, besides that, to become more and more united to His sa- cred body by the Holy Ghost, who dwells both in Christ and in us ; so that we, al- though Christ is in heaven, and we on earth, are notwithstanding, flesh of His flesh, and bone of His bone; and that we live, and are governed for ever by one Spirit, as members of the same body are by one soul.

He that eatethmy flesh, and drinketh my blood, dwelleth in me, and I in him. John 6: 56. Question 77 Where has Christ promised, that He will as certainly feed and nourish believers with His body 39

THE HEIDELBERG CATECHISM.

and blood, as they eat of this broken bread, and drink of this cup ?

Answer.

In the institution of the Supper, which is thus expressed : The Lord Jesus, in the same night in which He was betrayed, took bread, and when He had given thanks, He brake it, and said, Take, eat : this is my body, which is broken for you : this do in remem- brance of me.

After the same manner also He took the cup when He had supped, saying. This cup is the New Testament in my blood; this do ye as often as ye drink it, in remembrance of me.

For as often as ye eat this bread, and drink this cup, ye do show the Lord's death until He come.

This promise is repeated by the holy Apostle Paul, where he says: The cup of blessing which we bless, is it not the com- munion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? for we, being many, are one bread and one body, because we are all partakers of that one bread.

Question 78

Do then the bread and wine become the very body and blood of Christ ? 40

THE HEIDELBERG CATECHISM.

Answer.

Not at all ; but, as the water in baptism is not changed into the blood of Christ, neither is the washing away of sin itself, be- ing only the sign and confirmation thereof appointed of God : so the bread of the Lord's Supper is not changed into the very body of Christ, though, agreeably to the nature and properties of Sacraments, it is called the body of Jesus Christ.

This Is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. John 6: 58,

Question 79.

Why then doth Christ call the bread His body, and the cup His blood, or the new covenant in His blood : and Paul, the communion of the body and blood of Christ ?

Answer.

Christ speaks thus not without great reasons : namely, not only thereby to teach us, that as bread and wine support this temporal life, so His crucified body and shed blood are the true meat and drink whereby our souls are fed to eternal life ; but especial- ly by these visible signs and pledges to as- sure us, that we are as really partakers of His true body and blood, by the operation of the Holy Ghost, as we receive by the mouth of our bodies these holy signs in remembrance

41

THE HEIDELBERG CATECHISM.

of Him : and that all His sufferings and obedience are as certainly ours, as if we had in our own persons suffered and made satis- faction for our sins to God.

For my flesh is meat indeed, and my blood is drink Indeed. John 6: 55.

For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till He come. 1 Oor. 11:26.

Question 80.

What difference is there between the Lord's Supper and the Popish Mass ?

Answer.

The Lord's Supper testifies to us, that we have full pardon of all sin by the only sacrifice of Jesus Christ, which He Himself has once accomplished on the cross : and that we, by the Holy Ghost, are ingrafted into Christ, who according to His human nature, is now not on earth but in heaven, at the right hand of God, His Father, and will be there worshiped by us. — But the Mass teaches : that the living and the dead have not the pardon of sins through the suffer- ings of Christ, unless Christ is also daily of- fered for them, by the priests ; and further, that Christ is bodily under the form of bread and wine, and therefore is to be worshiped in them : so that the Mass at bottom is noth- ing else than a denial of the one sacrifice 42

THE HEIDELBERG CATECHISM.

and sufferings of Jesus Christ, and an ac- cursed idolatry.

For by one offering He hath perfected for ever them that are sanctified. Heb. 10: 14.

It is finished. John 19: 30.

Question 81.

For whom is the Lord's Supper instituted? Answer,

For those who are truly sorrowful for their sins, and yet trust that these are for- given them for the sake of Christ ; and that their remaining infirmities are covered by His passion and death ; and who also earn- estly desire to have their faith more and more strengthened, and their lives more ho- ly; but hypocrites, and such as turn not to God with sincere hearts, eat and drink judg- ment to themselves.

Let a man examine himself, and so let him eat of that bread, and drink of that cup. 1 Cor. 11: 28.

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discei'ning the Lord's body. lOor. 11:29.

Question 82.

Are they also to be admitted to the Supper, who, by confession and life, declare themselves in- fidels and ungodly ?

Answer.

No : for by this the covenant of God would be profaned, and His wrath kindkd against the whole congregation ; therefore it

43

THE HEIDELBEKG CATECHISM.

is the duty of the Christian Church, accord- ing to the appointment of Christ and His Apostles, to exclude such persons by the keys of the kingdom af heaven, until they show amendment of life.

"Who shall ascend into the hill of the Lord? or who shall stand In His holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. Ps. 24: 3, 4.

Now W'e command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 2Thess.3:6.

Question 83.

What are the keys of the kingdom of heaven ? Answer.

The preaching of the holy gospel and Christian discipline, or the excommunication out of the Christian Church; by these two, the kingdom of heaven is opened to believ- ers, and shut against unbelievers.

I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. Matt. 16: 19. Question 84. How is the kingdom of heaven opened and shut by the preaching of the holy gospel ? Answer. Thus : when, according to the command of Christ, it is declared and publicly testified to all and every believer, that whenever they

44

THE HEIDELBERG CATECHISM.

receive the promises of the gospel by a true faith, all their sins are really forgiven them of God, for the sake of Christ's merits : And on the contrary, when it is declared and testi- fied to all unbelievers, and such as do not sin- cerely repent, that they stand exposed to the wrath of God and eternal condemnation, so long as they are unconverted : according to which testimony of the gospel, God will judge them, both in this and the life to come.

Receive ye the Holy Ghost- whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. John 20: 22, 28. Question 85. How is the kingdom of heaven shut aind opened by Christian discipline ?

Answer.

Thus : when, according to the command of Christ, those who, under the name of Christians, maintain doctrines or practices inconsistent therewith, will not, after having been often brotherly admonished, renounce their errors and wicked course of life, are complained of to the Church ; or to those who are thereunto appointed by the Church ; and if they despise their admonition are, by them, torbid the use of the sacraments ; whereby they are excluded from the Christian Church, and by God Himself froin the kingdom of Christ; and when they promise and show

45

THE HEIDELBERG CATE-CHIS":?!.

real amendment are again received as mem- bers of Christ and His Church.

Put away from among yourselves that wicked person. 1 Cor. 5: 13.

TMIRD PART.

OF THANKFULNESS. Question 86.

Since then we are delivered from our misery, merely of grace through Christ, without any merit of ours, why must we still do good works ? Answer.

Because that Christ, having redeemed and delivered us by His blood, also renews us by His Holy Spirit, after His own image ; that so we may testify, by the whole of our conduct, our gratitude to God for His bless- ings, and that He may be praised by us ; also, that every one may be assured in himself of his faith, by the fruits thereof ; and that, by our godly conversation, others may be gained to Christ.

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matt. 5: 16.

Question 87.

Cannot they then he saved, who, continuing in their wicked and impenitent lives, are not convert- ed to God ?

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THE HEIDELBERG CATECHISM.

Answer.

By no means : for the Holy Scripture declares, that no unchaste person, idolater, adulterer, thief, coveteous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God.

For this ye know, that no whoremonger, nor un- clean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Eph. 5:5.

Question 88. In how many parts doth true conversion of man consist ?

Answer. In two parts ; in the mortification of the old, and in the quickening of the new man.

Question 89.

What is the mortification of the old man?

Answer.

It is a sincere sorrow of heart, that we have provoked God by our sins ; and more and more to hate and flee from them.

Against Thee, Thee only, have I sinned, and done this evil in Thy sight; that Thou mightest be justified when Thou speakest, and be clear when Thou judgest. Ps. 51:4.

Question 90. What is the quickening of the new man ? Answer. It is a sincere joy of heart in God, through Christ; and with love and delight

47

THE HEIDELBERG CATECHISM.

to live according to the will of God in all good works.

For I delight in the law of God after the Inward man. Rom. 7 : 22.

Question 91.

What are good works ?

Answer.

Only those which proceed from a true faith, are performed according to the law of God, and to His glory; and not such as are founded in our imaginations, or the insti- tutions of men.

"Without faith it is impossible to please Him. Heb. 11:6.

THE TEN COMMANDMENTS. Question 92.

What is the law of God ? Answer.

God spake all these words. Exod. xx. and Deut. v : 6 — 22.

THE FIRST COMMANDMENT.

I am the Lord thy God, ivhich hath brought thee out of the land of Egypt, out of the house of bondage: Thou shaft have no other gods before me.

THE SECOND COMMANDMENT.

Thou shalt not make unto thyself any graven image, nor the likeness of anything 48

THE HEIDELBERG CATECHISM.

that is in heaven above, or in the earth be- neath, or in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and shozving mercy upon thousands of them that love me and keep my commandments.

THE THIRD COMMANDMENT.

Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless, that takefh His name in vain.

THE FOURTH COMMANDMENT.

Remember the Sabbath day to keep it holy; six days shalt thou labor and do all thy work, but the seventh day is the Sab- bath of the Lord thy God: in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the sev- enth day: wherefore the Lord blessed the Sabbath day, and hallozved it.

THE FIFTH COMMANDMENT.

Honor thy father and thy mother, that 4 49

THE HEIDELBERG CATECHISM.

thy days may be long in the land, li'hich the Lord thy God giveth thee.

THE SIXTH COMMANDMENT.

Thou shalt not kill.

THE SEVENTH COMMANDMENT.

Thou shalt not commit adultery.

THE EIGHTH COMMANDMENT.

Thou shalt not steal.

THE NINTH COMMANDMENT.

Thoii shalt not hear false witness against thy neighbor.

THE TENTH COMMANDMENT.

Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid- servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. Question 93. How are the ten commandments divided ?

Answer. Into two tables : the first of which teach- es us how we must behave towards God ; the second, what duties we owe to our neigh- bor.

Jesus said unto him. 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 command- ment. Matt. 22: 87, 88.

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THE HEIDELBERG CATECHISM,

Question 94.

What doth God enjoin in the first command ? Answer.

That I, as sincerely as I desire the sal- vation of my own soul, avoid and flee from all idolatry, sorcery, soothsaying, supersti- tion, invocation of saints, or any other creat- ures, and learn rightly to know the only true God, trust in Him alone, with humility and patience, submit to Him, expect all good things from Him only : love, fear, and glori- fy Him with my whole heart : so that I re- nounce and forsake all creatures, rather than commit even the least thing contrary to His will.

Little children, keep yourselves from idols. 1 John 5:21.

Thou Shalt worship the Lord thy God, and Him only Shalt thou serve. Matt. 4: 10.

Question 95.

What is idolatry ?

Answer.

Idolatry is instead of, or besides that one true God, who has manifested Himself in His Word, to contrive, or have any other object in which men place their trust.

Ye turned to God from idols to serve the living and true God. IThess. 1:9.

Question 96.

What does God require in the second command ? 51

THE HEIDELBERG CATECHISM.

Answer.

That we in no wise represent God by images, nor worship Him in any other way than He has commanded in His Word.

The heathen — professing themselves to be wise, they became fools, and changed the glory of the in- corruptible God into an image made like to corrupt- ible man, and to bix'ds, and fourfooted beasts, and creep- ing things. Rom. 1 : 22, 23.

Question 97.

Are images then not at all to be made ? Answer.

God neither can, nor may be represent- ed by any means : but as to creatures, though they may be represented, yet God forbids us to make or have any resemblance of them, either in order to worship them, or to serve God by them.

Confounded be all they that serve graven images, that boast themselves of idols: worship Him, all ye gods. Ps. 97:7.

Question 98.

But may not images be tolerated in the church- es, as books to the laity ?

Answer.

No ; for we must not pretend to be wiser than God, who will have His people taught not by dumb images, but by the lively preaching of His word.

Search the Scriptures ; for In them ye think ye have

eternal life; and they are they which testify of me.

John 5: 39.

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THE HEIUELBEKG CATECHISM.

Question 99.

What is required in the third command ? Answer.

That we, not only by cursing or per- jury, but also by rash swearing, must not profane or abuse the name of God ; nor by silence or connivance be partakers of these horrible sins in others; but briefly, that we use the holy name of God no otherwise than with fear and reverence; so that He may be rightly confessed and worshiped by us, and be glorified in all our words and works.

But I say unto you, Swear not at all: neither by heaven ; for it is God's throne : nor by the earth ; for it is His footstool: neither by Jerusalem; for it is the city of the great king. Neither shalt thou swear by thy head, becavise thou canst not make one hair white or black. Matt. 5: 34—36.

Question 100.

Is then the profaning of God's name, by swear- ing and cursing, so heinous a sin, that His wrath is kindled against those who do not endeavor, as much as in them lies, to prevent and forbid such cursing and swearing ?

Answer. It undoubtedly is : for there is no sin greater, or more provoking to God, than the profaning of His name ; and therefore He has commanded this sin to be punished with death.

When ye pray, say, Our Father, who art in heaven, Hallowed be Thy name. Luke 11: 2. 53

THE HEIDELBERG CATECHISM.

Question 101.

May we then swear religiously by the name of

God?

Answer.

Yes: either when the magistrates de- mand it of the subjects, or when necessity requires us thereby, to confirm fideUty and truth to the glory of God, and the safety of our neighbor; for such an oath is founded on God's Word, and therefore was justly used by the saints, both in the Old and New Testament.

For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Heb. 6: 16.

Question 102. May we also swear by saints, or any other creatures ?

Answer. No; for a lawful oath is calling upon God, as the only one who knows the heart, that He will bear witness to the truth, and punish me if I swear falsely ; which honor is due to no creature.

Thou Shalt worship the Lord thy God, and Him only Shalt thou serve. Matt. 4:10. Question 103. What doth God require in the fourth command ? Answer. First, that the ministry of the gospel and the schools be maintained; and that I, 54

THE HEIDELBERG CATECHISM.

especially on the Sabbath, that is, on the day of rest, diligently frequent the Church of God, to hear His word, to use the sacra- ments, publicly to call upon the Lord, and contribute. to the relief of the poor, as be- comes a Christian. Secondly, that all the days of my life I cease from evil works, and yield myself to the Lord to work by His Holy Spirit in me, and thus begin in this life the eternal Sabbath.

Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. Heb. 10: 2-5.

Upon the first day of the week let every one of you lay by him in store, as God hath prospered him. 1 Oor. 16:2.

Question 104.

What doth God require in the fifth command ? Answer.

That I show all honor, love and fidelity, to my father and mother, and all in authori- ty over me, and submit myself to their good instruction and correction with due obedi- ence ; and also patiently bear with their weaknesses and infirmities, since it pleases God to govern us by their hand.

Honor thy father and thy mother ; which is the first commandment with promise ; that it may be well with thee, and thou mayest live long on earth. Eph. 6: 2, 3.

Children, obey your parents in the Lord: for this is right. Eph. 6: 1.

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My son, hear the instruction of thy father, and forsake not the law of thy mother. Prov. 1 : 8. Question 105. What does God require in the sixth command ? Answer. That neither in thoughts, nor in words, nor gestures, much less in deeds, I dishonor, hate, wound, or kill my neighbor, by myself or by another : but that I lay aside all desire of revenge : also, that I hurt not myself, or wilfully expose myself to any danger. Wherefore also the magistrate is armed with the sword, to prevent murder.

Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice. Eph. 4: 31.

Question 106. But this command seems only to speak of mur- der?

Answer.

In forbidding murder, God teaches us, that He abhors the causes thereof; such as envy, hatred, anger, and desire of revenge; and that He accounts all these as murder.

Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written. Vengeance Is mine ; I will repay, saith the Lord. Rom. 12: 19.

Whosoever hateth his brother, is a murderer: and ye know that no murderer hath eternal life abiding in him. lJohn3:15.

Question 107. But is it not enough that we do not kill any man in the manner above mentioned ? 56

THE HEIDELBERG CATECHISM.

Answer.

No ; for when God forbids envy, hatred, and anger, He commands us to love our neighbor as ourselves ; to show patience, peace, meekness, mercy, and all kindness to- wards him ; to prevent his hurt as much as in us lies ; and that we do good even unto our enemies.

Ijove your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven. Matt. 5: 44, 45.

If thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of Are on his head. Rom. 12: 20.

Question 108.

What doth the seventh command teach us ? Answer.

That all uncleanness is accursed of God, and that, therefore, we must with all our hearts, detest the same, and live chastely and temperately, whether in holy wedlock, or in single life.

But fornication, and all uncleanness, or covetous- ness, let it not once be named among you, asbecometh saints. Eph. 5:3.

Question 109. Doth God in this command forhid only adultery and such like gross sins ?

Answer.

Since both our body and soul are tem-

57

THE HEIDELBERG CATECHISM.

pies of the Holy Ghost, He commands us to preserve them pure and holy ; therefore He forbids all unchaste actions, gestures, words thoughts, desires, and whatever can entice thereto.

What ! know ye not that your body is the temple of the Holy Ghost which is in you ? 1 Cor. 6: 19.

Let no corrupt conimunication proceed out of your mouth, but that which is good to the use of edi- fying, that it may minister grace unto the hearers. Eph. 4: 29.

Question 110. What doth God fordid in the eighth command ? Answer.

God forbids not only those thefts and robberies which are punishable by the magistrate ; but He comprehends under the name of theft, all wicked tricks and devices, whereby we design to appropriate to our- selves the goods which belong to our neigh- bor : whether it be by force, or under the appearance of right : as by unjust weights, ells, measures, fraudulent merchandise, false coins, usury or by any other way forbidden by God ; as also all covetousness, and all waste and abuse of His gifts.

Ye shall do no unrighteousness In judgment, in mete-yard, In weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have. Lev. 19: 35, 36.

Question 111. • But what doth God require in this command? 58

THE HEIDELBERG CATECHISM.

Answer.

That I promote the advantage of my neighbor in every instance I can or may ; and deal with him as I desire to be dealt with by others ; further also, that I faithfully labor, so that I may be able to re- lieve the needy.

Let him that stole, steal no more: but rather let him labor, working with his hands the thing which Is good, that he may have to give to him that needeth. Eph. 4:28.

Question 112. What is required in the ninth command ? Answer.

That I bear false witness against no man, nor falsify any man's words ; that I be no backbiter, or slanderer ; that I do not judge, or join in condemning any man rash- ly or unheard; but that I avoid all sorts of lies and deceit, as the proper works of the devil, unless I would bring down upon me the heavy wrath of God; likewise, that in judgment and all other dealings, I love the truth, speak it uprightly, and confess it ; also that I defend and promote as much as I am able, the honor and good character of my neighbor.

He that speaketh truth, sheweth forth righteous- ness: but a false witness, deceit. Prov. 12: 17.

Wherefore putting away lying, speak every man truth with his neighbor. Eph. 4:25. 59

THE HEIDELBEKG CATECHIS.M.

Question 113.

What doth the tenth command require of us ? Answer.

That even the smallest inclination or thought, contrary to any of God's com- mands, never rise in our hearts : but that at all times we hate all sin with our whole hearts, and delight in all righteousness.

Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. Rom. 7: 7.

Be ye therefore perfect, even as your Father which is in heaven is perfect. Matt. 5: 48.

Question 114. But can those who are converted to God per- fectly keep these commandments ? Answer.

No ; but even the holiest men, while in this life, have only small beginnings of this obedience, yet so, that with a sincere reso- lution they begin to live, not only according to some, but all the commands of God.

If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1 : 8.

Question 115.

Why then will God have the ten commands so strictly preached, since no man in this life can keep them?

Answer.

First, that all our life-time, we may learn more and more to know our sinful na- 60

THE HEIDELBERG CATECHISM.

lure, and thus become the more earnest in seeking the remission of sin and righteous- ness in Christ : likewise, that we constantly endeavour, and pray to God for the grace of the Holy Spirit, that we may become more and more conformable to the image of God, until we arrive at the perfection proposed to us, in a life to come.

By the law Is the knowledge of sin. Rom. 3: 20.

Beloved, now are we the sons of God, and it doth not yet appear, what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him. as He is. 1 John 3: 2.

Question 116. Why is prayer necessary for Christians ? Answer.

Because it is that chief part of thankful- ness which God requires of us ; and also, be- cause God will give His grace and Holy Spirit to those only who with sincere desires continually ask them of Him, and are thank- ful for them.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh, receiveth; and he that seeketh, flndeth; and to him that knocketh, it shall be opened. Matt. 7: 7.

Question 117.

What are the requisites of that prayer, which is acceptable to God, and which He will hear ? Answer.

First, that we from the heart, pray to 61

THE HEIDELBERG CATECHISM.

the one true God only, who hath manifested Himself in His Word, for all things He hath commanded us to ask of Him ; Secondly, that we rightly and thoroughly know our need and misery, that so we may deeply humble ourselves in the presence of His Di- vine Majesty; Thirdly, that we be fully per- suaded, that He, notwithstanding we are unworthy of it, will, for the sake of Christ our Lord, certainly hear our prayer, as He hath promised us in His Word.

And the publican, standing afar off, would not lift so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. Luke 18: 13.

Question 118.

What hath God commanded us to ask of Him ?

Answer.

All things necessary for soul and body, which Christ our Lord has comprised in that prayer He Himself has taught us. Question 119. What are the words of that Prayer ? Answer. Otir Father zvho art in heaven, Hallowed he Thy name. Thy kingdom come. Thy zvill be done on earth, as it is in heaven. Give ns this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation.

THE HEIDELBERG CATECHISM.

but deliver us from evil. For Thine is the kingdom, and the power, and the glory, for ever. Amen.

Question 120. Why hath Christ commanded us to address God thus : Our Father ?

Answer.

That immediately, in the very begin- ning of our prayer, He might excite in us a child-like reverence for, and confidence in God, which are the foundation of our prayer; namely, that God is become our Father in Christ, and will much less deny us what we ask of Him in true faith, than our parents will refuse us earthly things.

Because ye are sons, Grod hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Gal. 4: 6.

Question 121.

Why is there added : Who art in Heaven ?

Answer.

Lest we should form any earthly con- ception of God's heavenly majesty, and that we may expect frjom His almighty power all things necessary for soul and body.

But our Gtod is in the heavens ; He hath done what- soever He hath pleased. Ps. 115: 3.

Question 122.

What is the first petition ? 63

THE HEIDELBERG CATECHISM.

Answer.

Hallowed he Thy name. That is : Grant us first, rightly to know Thee, and to sanctify, glorify and praise Thee in all Thy works, in which Thy power, wisdom, good- ness, justice, mercy and truth, are clearly displayed ; and further also, that we may so order and direct our whole lives, our thoughts, words and actions, as that Thy name may never be blasphemed, but rather honored and praised, on our account.

O Lord, how manifold are Thy works! in wisdom hast Thou made them all. Ps. 104: 24.

Question 123.

What is the second petition ? Answer.

Thy kingdom come. That is : Rule us so by Thy Word and Spirit, that we may submit ourselves more and more to Thee; preserve and increase Thy Church, destroy the works of the devil, and all violence which would exalt itself against Thee; and also, all wicked counsels devised against Thy holy Word, until the full perfection of Thy kingdom takes place, wherein Thou shalt be all in all.

The kingdoms of this world are become the king- doms of our Lord and of His Christ, and He shall reign for ever and ever. Rev. 11 : 15.

Question 124. What is the third petition ? 64

THE HEIDELBERG CATECHISM.

Answer.

Thy zvill be done on earth, as it is in heaven. That is : Grant that we and all men may renounce our own will, and without murmuring obey Thy will, which is only good ; that so every one may attend to, and perform the duties of his station and calling, as willingly and faithfully as the angels do in heaven.

Teach me, O Lord, the way of Thy statutes; and I shall keep it unto the end. Ps. 119: 33. Question 125. What is the fourth petition ? Answer.

Give us this day our daily bread. That is : Be pleased to provide us with all things necessary for the body, that we may thereby acknowledge Thee to be the only fountain of all good and that neither our care nor industry, nor even Thy gifts, can profit us without Thy blessing, and therefore, that we may withdraw our trust from all creatures, and place it alone in Thee.

The eyes of all wait upon Thee ; and Thou givest them their meat in due season. Thou openest Thine hand, and satisflest the desire of every living thing. Ps. 145: 15, 16.

Question 126. What is the fifth petition ? Answer. And forgive us our debts, as zve forgive 5 oo

THE HEIDELBERG CATECHISM.

our debtors. That is: Be pleased for the sake of Christ's blood, not to impute to us, poor sinners, our transgressions, nor that depravity which always cleaves to us ; even as we feel this evidence of Thy grace in us, that it is our firm resolution from the heart to forgive our neighbor.

So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. Matt. 18: 35.

Question 127.

What is the sixth petition ? Answer.

And lead us not into temptation, but deliver ns from evil. That is : Since we are so weak in ourselves, that we cannot stand a moment; and besides this, since our mortal enemies, which we have renounced, the devil, the world, and our own flesh, cease not to assault us : do Thou, therefore, preserve and strengthen us by the power of Thy Holy Spirit, that we may not be overcome in this spiritual warfare; but constantly and stren- uously may resist our foes, until at last we obtain a complete victory.

Watch and pray, that ye enter not into tempta- tion: the spirit indeed is willing, but the flesh is w£#»k. Matt. 26: 41.

My son, if sinners entice thee, consent thou not* Prov. 1:10.

66

THE HEIDELBERG CATECHISM,

Question 128.

How do you conclude your prayer ?- Answer.

For Thine is the kingdom, the power, and the glory, for ever. That is : All this we ask of Thee, because Thou, being- King and Almighty, art willing and able to give us all good : and all this we pray for, that thereby, not we, but Thy holy name, may be glorified for ever.

Not unto us, O Lord, not unto us, but unto Thy name, give glory, for Thy mercy, and for Thy truth's sake. Ps. 115: 1.

Question 129.

What does the word Amen signify ?

Answer.

Amen signifies : It shall truly and cer- tainly be; for my prayer is more assuredly heard of God, than I feel in my heart that I desire these things of Him.

The prophet Jeremiah said, Amen: the Lord do so: the Lord perform thy words which thou hast prophe- sied. Jer. 28:6.

For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us. 2 Cor. 1: 20.

«T

BOOK II.

the:

SMORTER

Heidelberg Catechism.

Ninth Edition.

Copyrighted 1881.

PREFACE.

THE Shorter Heidelberg Catechism was first issued on January 19th, 1881, since which time it has passed through eight editions. In this issue the Scripture references have been continued from the American Revision of A. D. 1 901.

As is well known, the full text of the Cate- chism was originally published in 1563, under the direction of the Pious Elector, Frederic HI, of the Palatinate on the Rhine; and was prepared by Zachary Ursinus and Casper Olevianus, Pro- fessors in Heidelberg University. From that time to the present it has been prized as one of the most valuable symbols of Protestant faith, and honored for its evangelical and devotional spirit ; but on account of the extreme length of its answers (a number containing over a hundred words each), the Text is here condensed, so that the learner may better understand the meaning, and more easily commit the answers to memory.

This is the Heidelberg Catechism, unchanged as to arrangement and meaning, but for greater convenience reduced as to the number of its words. D. V. H.

Tiffin, Ohio, April ist, iQOg,

71

The Shorter Heidelberg Catechism.

1st Sunday.

Question 1. What is your only comfort in life and death ?

Anszver. — That I belong to Christ, whose precious blood has fully satisfied for my sins and delivered me from the power of the devil : who also preserves me, and by my heavenly Father's will, causes all things to work together for my' salvation ; and by His Holy Spirit assures me of eternal life, and makes me truly willing to live unto Him.

1 Oor. 6: 19, 20. Ye are not your own; for ye were bought with a price: glorify God therefore in your body. —John 10: 28. I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. — Rom. 8: 28. And we know that to them that love God all things work together for good. — 1 Pet. 4:2.

2. What must you know that you may have this comfort in life and death ?

Three things : First. How great my sins and miseries are. Second. How I may be delivered from all my sins and miser- ies. Third. How I am to be thankful to God for such deliverance.

Rom. 7:24. Wretched man that lam! who shall deliver me out of the body of this death?— Matt. 11: 28. Oome unto me, all ye that labor and are heavy laden, and I will give you rest. — Ps. 116: 12. What shall I render unto Jehovah for all His benefits toward me ? 73

THE SHORTER HEIDELBERG CATECHISM.

The First Part.

OF THE MISERY OF MAN. 2nd Sunday.

3. Whence do you learn of your misery ?

Out of the law of God.

Rom. 3: 20. Through the law cometh the knowledge of sin. — Rom. 7: 7. Ex. 20: 1—17. Rom. 4: 15.

4. What does the law of God require of us ?

Thou shalt love the Lord thy God with

all thy heart, and with all thy soul, and with

all thy strength, and with all thy mind ; and

thy neighbor as thyself.

Matt. 22: 37. Rom. 13: 10. Love therefore Is the ful- filment of the law. — Matt. 7: 12. AH things ye would that men should do unto you, do ye also unto them: for this is the law and the prophets.

5. Can you keep all this perfectly ?

No; for I am prone by nature to hate God and my neighbor.

1 John 1:8. If we say that we have no sin, we de- ceive ourselves, and the truth is not in us. — Rom. 8: 7. The mind of the flesh is enmity against God ; for it is not subject to the law of God, neither indeed can be.— Titus 3: 8.

., , 3rd Sunday^

6. Did God then create man so wicked and perverse ?

No; God created man good, and after His own image, holy and righteous ; that he might know, and love, and praise his Crea- tor, and live with Him in bliss forever.

Gen. 1 : 21. And God created man in His own image. In the image of God created He him ; male and female 74

THE SHORTER HEIDELBERG CATECHISM.

created He them. — Eph. 4:24. And put on the new man, which after God hath been created in righteous- ness, and holiness of truth. — Col. 3: 10.

7. Whence then comes this depraved nature of men ?

From the sin of our first parents, Adam and Eve in Paradise; hence our nature has become so corrupt, that we are all conceived and born in sin.

Rom. 5: 12. As through one man sin entered Into the world, and death through sin; and so death parsed unto all men, for that all sinned. — John 3: 6. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. — Ps. 51 : 5. Ps. 53: 1. Rom. 3:9—12. Job 14: 4. Gen. 8: 21. Eph. 2: 3.

8. Are we so corrupt that we are not capable of doing good, and inclined to all evil ?

Yes; unless we are born again by the

Spirit of God.

Rom. 7: 18. I know that in me, that is, in my flesh, dwelleth no good thing. — John 3: 3. Jesus said . . . Verily, I say unto thee. Except, one be born anew, he cannot see the kingdom of God.

4th Sunday.

9. Is it not unjust for God to require of man in His law that which he cannot do ?

No : for God made man able to keep His law ; but by the temptation of the devil, and his own wilful sin, he has robbed him- self and his children of this gift.

Gal. 3: 10. Cursed is every one who continueth not In all things that are written in the book of the law, to do them.— Rom. 3: 5.— Ecc. 7: 29. God made man up- right; but they have sought out many inventions.— Rom. 6: 19. Through the one man's disobedience the many were made sinners.

75

THE SHORTER HEIDELBERG CATECHISM.

10. Will God allow such sin to go unpunished ?

By no means, but He is terribly dis- pleased with our original and actual sins, and will punish them in time and in eternity.

Matt. 25: 46. And these shall go away into eternal punishment. — Heb. 9:27. It it appointed unto men once to die, and after this conieth judgment. Eph.2: 3. Ps.7:ll.

11. Is not God then also merciful?

God is indeed merciful, but His justice requires that sin, which is committed against His most high majesty, must be punished eternally both in body and soul.

Ps. 103:8. Jehovah is merciful and gracious, slow to anger, and abundant in loving kindness. — Ps. 51: 4. Against Thee, Thee only, have I sinned, and done that which is evil in Thy sight. — Hab. 1 : 13. Thou that art of purer eyes than to behold evil, and that canst not look on perverseness. — Ps. 89: 14.

&

The Second Fart.

OF man's deliverance. Sth Sunday.

12. How may we escape this punishment and come again into God's favor ?

God will have His justice satisfied ; and therefore we must make this full satisfaction, either by ourselves or by another.

Deut. 27: 26. Cursed be he that conflrmeth not the words of this law to do them. — Ez. 18: 4. The soul that sinneth, it shall die. — 2 Cor. 5: 21. Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.

13. But can we ourselves make this satisfac- tion?

76

tHE SHORtER HEIDELBERG CATECHISM.

By no means ; but, on the contrary, we daily increase our debt.

Job 9: 2, 3. But how can man be just with God ? If he be pleased to contend with Hlni, he cannot answer Him one of a thousand. — Matt. 6: 12. Forgive us our debts, as we forgive our debtors.

14. Is any other mere creature able to satisfy for us ?

None; for God will not punish any other creature for man's sin; nor could any mere creature sustain the burden of God's wrath against sin, so as to deliver others from it.

Gen. 2: 17. In the day that thou eatest thereof thou Shalt surely die. — Ps. 49: 7. None of them can by any means redeem his brother, nor give to God a ran- som for him. For the redemption of their life is costly.

15. What kind of a Mediator and Deliverer then must we seek for ?

For one who is a true and righteous man, yet more powerful than all creatures ; that is, one who is ver^' God.

Heb. 2: 14. Since the children are sharers In flesh and blood, He also in lil^e manner partook of the same. — Heb. 7:2i5. For such a high priest became us, holy, guileless, undeflled, separated from sinners. — Hosea 1:7.

6th Sunday.

16. Why must He be a real and righteous man?

Because the justice of God requires that the same human nature which has sinned, should make satisfaction for sin, and 77

Txi£ tiiORTER HEIDELBERG CATECHISM.

one, who is himself a sinner, cannot satisfy for another.

Ex. 32: 33. Whosoever hath sinned against me, him Willi blot out of my book. — Heb. 7: 20—27. For such a high priest became us, holy, guileless, undefiled, sep- arated from sinners, and made higher than the heavens; who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people.

17. Why must He also be very God?

That, by the power of His Godhead, He might sustain in His human nature the bur- den of God's wrath ; and also obtain for, and restore to us, righteousness and life.

2 Cor. 13:4. For He was crucified through weak- ness, yet He liveth through the power of God. — Isa. 53:4. 1 John 4: 9. Herein was the love of God mani- fested in us, that God hath sent His only begotten Son into the world that we might live tlirough Him.

18. Who is such a Mediator, in one person both God and man?

Our Lord Jesus Christ, who is given to us as our perfect deliverance and righteous- ness.

1 Tim. 2: 5. For thei'e is one God, one mediator also between God and men. Himself man, Christ Jesus. — John 1: 1, 14. In the beginning was the Word, and the Word was with Ciod, and the Word was God. And the Word became flesh and dwelt among us.

19. Where do you learn this ?

In the Holy Gospel which God Him- self first revealed in Paradise, then publislied by the patriarchs and prophets, set forth also in the offerings and ceremonies of the law, and finally fulfilled by His own be- loved Son.

78

THE SHORTER HEIDELBERG CATECHISM.

Qen. 3: 15. I will put enmity between thee and the woman, and between thy seed and her seed: He shall bruise tliy head, and thou shalt bruise His heel.— Acts 10: 43. To Him bear all the prophets witness, that through His name everyone that believeth on Him shall receive remission of sins. — Col. 2: 17c Which are a shadow of the things to come: but the body is Christ's. — John 1:29. Behold the Lamb of God, that taketh away the sin of the world.

yth Sunday.

20. Are all men, then, as they perished in Adam, saved by Christ ?

No; only those who are ingrafted into Him, and receive all His benefits by a true faith.

Matt. 7: 13, 14. Wide is the gate and broad Is the way that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way that leadeth unto life, and few are they that find it. — John 3:16. For God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life. — Matt. 7: 21. 2 Cor. 5: 17. John3:18. John 1:12. Rom. 11:20.

21. What is true faith ?

It is a certain knowledge whereby I hold as truth all that God has revealed to us in His word ; and also an assured confidence, which the Holy Spirit works by the Gospel in my heart, that forgiveness of sin and sal- vation, are freely given to me by God, only for the sake of Christ's merit.

Heb. 11 : 1. Now faith Is assurance of things hoped for, a conviction of things not seen. — Rom. 10: 17.— So belief cometh of hearing, and hearing by the word of Christ. — Eph. 2: 8, 9. By grace have ye been saved through faith; and that not of yourselves, it is the gift of OJod; not of works, that no man should glory.— Luke 8; 13. Ex)m. 4:20. Eph. 1:7. 79

THE SHORTER HEIDELBERG CATECHISM.

22. What then must a Christian believe ?

All things promised us in the Gospel, which the articles of our undoubted Christian faith briefly teach us.

John 20: 31. But these are written that ye may be- lieve that Jesus is the Christ, the Son of Gtod. — Matt. 28: 19. Go ye therefore, and make disciples of all nations, baptizing them Into the name of the Father and of the Son and of the Holy Spirit. — John 3: 36. He that belleveth on the Son hath eternal life.

23. What are these articles ?

i. I believe in God the Father Al- mighty, Maker of heaven and earth.

ii. And in Jesus Christ, His only be- gotten Son, our Lord :

iii. Who was conceived by the Holy Ghost, born of the Virgin Mary;

iv. Suffered under Pontius Pilate; was crucified, dead and buried : He descend- ed into hell : [or "Hades" : — Directory of worship ]

V. The third day He rose from the dead :

vi. He ascended into heaven, and sit- teth at the right hand of God the Father Almighty :

vii. From thence He shall come to judge the quick and the dead.

viii. I believe in the Holy Ghost.

ix. I believe in the Holy Catholic Church, the communion of saints.

X. The forgiveness of sins :

xi. The resurrection of the body :

xii. And the life everlasting. Amen. 80

THE SHORTER HEIDELBERG CATECHISM.

8th Sunday.

24. How are these articles divided ?

Into three parts : the first treats of God the Father, and our creation ; the second of God the Son, and our redemption ; the third of God the Holy Ghost, and our sanctifica- tion.

25. Since there is but one Divine Being, why do you speak of Father, Son, and Holy Ghost ?

Because God has so revealed Himself in His word, that these three distinct persons are the one, true, and eternal God.

Deut. 6: 4. Hear, O Israel; Jehovah our God is one Jehovah. — Num. 6: 24—26. Isa. 6: 3. Holy! Holy! Holy! Matt. 18: 19, Baptizing them into the name of the Father and of the Son and of the Holy Ghost. — 2 Cor. 13: 14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, he with you all. — Isa. 48: 16.

OF GOD THE FATHER.

gth Sunday.

26. What do you believe concerning God the Father ?

That the eternal Father of our Lord Jesus Christ, who of nothing made heaven and earth, and who still upholds them by His providence, is, through Chiist, my Father, and that He will provide for all my wants of body and soul.

Gen. 1:1. In the beginning (rod created the heavens and the earth. — Heb. 11:3. Eph. 1:11. Who worketh all things after the counsel of His will. — John 20: 17. I ascend unto my Father and your Father, and my

6 81

THE SHORTER HEIDELBERG CATECHISM.

God and your Grod. — Rom. 8: 28. All things work to- gether for good to them that love God. — Ps. 103: 13.

loth Sunday.

27. What is the Providence of God ?

The almighty and everywhere present powier of God, whereby, as with His hand, He upholds and governs heaven, earth, and all creatures; so that the fruits of the ground, and all the events of our lives come, not by chance, but by His Fatherly hand.

Acts 17: 28. For In Him we live, and move, and have our being. — Heb. 1: 3. Upholding all things by the word of His power. — Acts 14: 17. Matt. 10: 29, 30. Not one sparrow shall fall on the ground without your Father, but the very hairs of your head are all num- bered.

28. How should the knowledge of the creation and providence of God affect us ?

It should make us patient in adversity, thankful in prosperity, and cause us to place our firm trust in our faithful God and Father, that nothing shall ever separate us from His love; since, without His will, we cannot so much as move.

Job 1:21. Jehovah gave and Jehovah hath taken away; blessed be the name of Jehovah. — 1 Thess. 5: 18. In everything give thanks: for this is the will of God in Christ Jesus to you-ward. — Rom. 8: as, 39. For I am persuaded that nothing shall be able to separate us from the love of God which is in Christ Jesus our Lord. — Ps. 103:1. Ps. 100; 4,5.

THE SHORTER HEIDELBERG CATECHISM.

OF GOD THE SON. iith Sunday.

29. Why is the Son of God called Jesus, that is Saviour?

Because He saves us from our sins, and we ought not to seek, and cannot find salvation in any other.

Matt, 1: 21. And she shall bring forth a eon; and thou Shalt call His name Jesus: for it is He that shall save His people from their sins. —Acts 4: 12. And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved. — John 6:40. 1 Oor. 6: n.

30. Do those persons truly believe in Jesus as a Saviour who seek their salvation of themselves or elsewhere ?

No ; for though they may boast of Him in words, they deny Him in their deeds ; for Jesus will not be a complete Saviour to us unless by faith we find in Him all that we need for our salvation.

Col. 1: 19, 20. For It was the good pleasure of the Father that in Him should all the fulness dwell; and through Him to reconcile all things unto Hiniselt. having made peace through the blood of His cross.— Heb. 7: 25. He is able to save to the uttermost them that draw near unto God through Him. — John l:i4. Col. 2; 10.

1 2th Sunday.

31. Why is He called Christ, that is, anointed ? Because He is anointed with the Holy

Ghost, and ordained by God the Father to be our chief prophet, our only high- priest, and our eternal king.

Acts 10: 38. Jesus of Nazareth, how God anointed

THE SHORTER HEIDELBERG CATECHISM.

Him with the Holy Spirit and with power. — John 6. 14. This is of a truth the prophet that cometh into the world. — Heb. 3: 1. Consider the Apostle and High- Priest of our confession, even Jesus. — Rev. 7: 25.

32. Why are you called a Christian ?

Because I am a member of Christ by faith, and a partaker of His anointing; that so I may confess His name, and de- voting myself to His service, may fight against sin and Satan, in this life, and reign with Christ hereafter.

Gal. 2: 20. That life which I now live in the flesh. I live in faith, the faith which is in the Son of God.— 2!0or. 1: 21. Rom. 12: 1. I beseech you brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spirit- ual service. — Eph. 6: 11, 12. Put on the whole armor of God. — 2 Tim. 2: 12.

1 2th Sunday.

33. Why is Christ called the only begotten Son of God, since we are also the children of God ?

Because Christ alone is the eternal and natural Son of God; but we are children adopted of God, by grace, for His sake.

John 1:1. In the beginning was the Word, and the Word was with God, and the Word was God. — Heb. 1:^, 3. Gal. 3: 2(5. For ye are all sons of God, through faith in Christ Jesus.

34. Why do we call Him our Lord ?

Because He has redeemed us, body and soul, from sin and all the power of the devil, not with gold or silver, but with His precious blood, and thus has made us His own.

1 Oor. 6: 20. For ye were bought with a price : glorify 84

THE SHORTER HEIDELBERG CATECHISM.

God therefore In your body. — Ool. 1 : 14. In whom we have our redemption, the forgiveness of our sins.— Heb. 2: U. That througrh death He might bring to nought hiui that had the power of death, that is the devil.

14th Sunday.

35. What is the meaning of the words : "He was conceived by the Holy Ghost, born of the Vir- gin Mary ?"

That the eternal Son of God, through the Holy Ghost, took upon Him, the very nature of man, of the flesh and blood of the Virgin Mary; that He might be the true seed of David, like unto His brethren in all things, sin excepted.

1 John 5: 20. Gal. 4: 4. When the fulness of the time came, God sent forth His Son, born of a woman. — Luke 1:35. The Holy Spirit shall come upon thee and the power, of the Most High shall overshadow thee; wherefore also the holy thing which is begotten shall be called the Son of God. — Acts 13: 23. Heb. 4: 1-5. In all points tempted like as we are, yet without sin.

36. What profit have you from the holy con- ception and birth of Christ ?

That He is our Mediator, and with His innocence and perfect holiness covers, in the sight of God, my sin, wherein I was born.

1 Tim. 2: .5. For there is one God, one Mediator also between God and men. Himself man: Christ Jesus.— Rev. 1 ; 5. Unto Him that loveth us, and loosed us from our sins by His blood. — Ps. 51: 5. Behold I was brought forth in iniquity; and in sin did my mother con- ceive me.

13th Sunday.

37 What do you understand by the words: "He suffered ?"

THE SHORTER HEIDELBERG CATECHISM.

That during all His life on earth, especially at its end, Jesus bore, in body and soul, the wrath of God against the sins of all mankind : that by His passion, as the only atoning sacrifice, He might obtain for us redemption from sin, and eternal life.

Isa. 58;3. He was despised, and rejected of men; a man of sorrows, and acquainted with grief. — Matt. 2(1 : 38. My soul is exceeding sorrowful, even unto death. — Heb. 9: 12.

38. Why did He suffer under Pontius Pilate as judge ?

That, though innocent, He might be condemned by a worldly judge, and thereby free us from the severe judgment of God to which we were exposed.

John 18:38. And when he (Pilate) had said this, he went out again unto the Jews, and saith unto them, I find no crime in Him. — Isa. 53: 5. The chastisement of our peace was upon Him: and with His sti'ipes we are healed. — Luke 23: 14, 15. Rom. 8: 34.

39. Is there anything more in His having been crucified than if He had died some other death ?

Yes : for thereby I am assured that He took on Him all the curse which lay upon me ; for the death of the cross was accursed of God.

Gal. 3: 13. Christ redeemed us from the curse of the law, having become a curse for us ; for it is written, Cursed is everyone that hangeth on a tree. — Deut. 21:23. Phil. 2:8, 9.

i6th Sunday.

40. Why must Christ suffer death ?

On account of the justice and truth of 86

THE SHORTER HEIDELBERG CATECHISM.

God, satisfaction for our sins could be made only by the death of the Son of God.

Rom. 1: 32. Knowing the ordinance of God, that they that practice such things are worthy of death. — Gen. 2; 17. For in the day that thou eatest thereof thou slialt surely die. Gen. 3: 15.

41 . Why was He also buried ?

Thereby to prove that He was really dead.

1 Cor. 15: 3, 4. For I delivered unto you first of all that which I I'eceived: that Christ died for our sins according to the Bcriptures; and that He was buried. — Matt. 27: 60. And Joseph laid the body of Jesus in his own new tomb. — Acts 13: 29. Isa. 53: 9.

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

Our death is not a satisfaction for our sins, but only a dying unto sin, and an en- trance into eternal life.

Rom. 6: 7. For he that hath died is justified from sin. — Phil. 1: 21. For me to live is Christ, and to die is gain. 2 Cor. 5: 1.

43. What further benefit do we receive from the crucifixion of Christ ?

By His power our sinful nature is cru- cified, dead and buried with Him ; so that the base passions of the flesh may no more reign in us, but that we may offer ourselves unto Him a sacrifice of thanksgiving.

Rom. 6: 6. Knowing this, that our old man was crucified with Him. — Rom. 6: 8. But if we died with Christ, we believe that we shall also live with Him. — Rom. 6: 4. We were buried therefore with Himthrouerh baptism unto death. Rom. 6:14. For sin shall not have dominion over you: for ye are not under law, but under grace. — Rom. 6: 13. Present yourselves unto God, as alive from the dead. 87

THE SHORTER HEIDELBERG CATECHISM.

44. Why is it added : -'He descended into hell ?"

That, in my greatest temptations, I may be assured that Christ my Lord, by His untold anguish, pains and fears, which He suffered in His soul, on the cross, and before, has delivered me from the anguish and torment of hell.

Mark 15: 34. — John 16: 33. Be of good cheer; I have overcome the world.— 1 Cor. 15: 55, 57. O death, where is thy sting? O grave, where is thy victory? .... But thanks be to Gtod, who giveth us the victory through our Lord Jesus Christ. — Isa, 53: 4. 1 Thess. 1: 10.

lyth Sunday.

45. What does the resurrection of Christ profit us?

By His resurrection He has overcome death, that He might make us partakers of His righteousness ; and, by His power raise us up to a new life, and also give us a sure pledge of our blessed resurrection.

Rom. 6: 9. Knowing that Christ being raised from the dead dieth no more ; death no moi'e hath dominion over Him. — Rom. 4: 25. — Who was delivered up for our trespasses, e,nd was raised for our justification.— Rom. 6: 4. 1 Cor. 15: 20. But now hath Christ been raised from the dead, the first fi-Uits of them that are asleep. — 1 Thess. 4: 14. Rom. 8; 11. Acts 26: 23.

i8th Sunday.

46. How do you understand the word^ : "He ascended into heaven ?"

That Christ, in sight of His disciples, was taken up from the earth into heaven and remains there for our good, until He

88

The shorter heidelberg catechism.

shall come again to judge the living and the dead.

Acts 1 : 9. As they were looking. He was taken up, and a cloud received Him out of their sight. — John 16: 7. Acts 3: 21. Whom the heaven must receive un- til the time of restoration of all things, whereof God spake by the mouth of His holy Prophets that have been from of old. — Heb. 7: 25.

47. Is not Christ with us, then, to the end of the world, as He has promised ?

In His human nature He is no more on earth, but in His Godhead, majesty and grace, He is never absent from us.

John 16; 28. Again I leave the world and go unto the Father.— Matt. 28: 20. Lo, I am with you always, even unto the end of the world. — Matt. 26: 11. Heb. 8:4. Acts 3: 21. Matt. 18: 20. Ps. 139: 7-10. 2 Oor. 13: 14.

48. Are the two natures in Christ, then, ever separated ?

No : for His divine nature is never limited w^ith His human nature, though it remains personally united to it.

Phil. 2; 8, 9. Found in fashion as a man. He hum- bled Himself, becoming obedient unto death . . . Wherefore God highly exalted Him. — Col. 2: 9. For In Him dwelleth all the fulness of the Godhead bodily. — Job 11: 7—9. Acts 17: 27. John 3: 13. And no one hath ascended unto heaven, but He that descended out of heaven, even the Son of man, who is in heaven.

49. What does the ascension of Christ into heaven benefit us ?

He is now our Advocate with the

Father : and His glorified body is a pledge

that we, as His members, will finally be

taken up to Him ; and He also sends us His

89

^HE SHORTER HEIDELBERG CATECHISM.

Holy Spirit to seal this truth upon our hearts.

Heb. 9; 24. For Christ entered not Into a holy place made with hands, but Into heaven itself, now to appear before the face of God for us. —John 14; 2,3. I go to prepare a place for you. — Eph. 2: 4.

igth Sunday.

50. Why is it added : "and sitteth at the right hand of God?"

Christ appears in heaven as the Head of His Church, and by Him, the Father governs all things.

Eph. 1:22. And He put all things in subjection under His feet, and gave Him to be head over all things to the church. — Matt. 28: 18. All authority hath been given unto me in heaven and on earth. — 1 Cor. 15: 25. John 5: 22. 1 Peter 3: 22.

51. What profit is the glory of Christ, our Head, unto us ?

Thus through His Holy Spirit, He pours out heavenly gifts upon us, His mem- bers, and also defends, and preserves us against all enemies.

Acts 2: 33. Being thei'efore by the right hand of God exalted, . . He hath poured forth this, which ye see and hear. —John 10: 28. I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. — Acts 10: 45.

52. What comfort is it to you that Christ shall come again to judge the living and the dead ?

I now expect from heaven the selfsame

Person, who once appeared on my behalf,

and took away all curse from me ; who shall

cast all His and my enemies into eternal

90

THE SHORTER HEIDELBERG CATECHISM.

condemnation, but shall take me, with all His chosen ones, to Himself.

Luke 21: 28. When these things begin to come to pass, look up, and lift up your heads; because your Redemption draweth nigh - Acts .K^v^'^v^He charged us to preach unto the people, and to testify that this Is He who Is ordained of God to be tlie Judge of the living and the dead.- John 17: 24. 1 Thess. 4: 17. Matt. 25: 34.

20th Sunday.

53. What do you believe concerning the Holy Ghost?

That equally with the Father and the Son, He is eternal God; that He is mine, and by a true faith makes me a partaker of Christ, and of all His benefits; and also comforts me, and will abide with me for- ever.

Acts 2: 38. 1 Cor. 12: 3. No man cam say, Jesus is Lord, but in the Holy Spirit.- John 14: 16. And I will pray the Father, and He shall give you another Com- forter, that He may be with you forever, even the Spirit of truth.— Eph. 3: 17. Acts 9: 31.

2 1st Sunday.

54. What do you believe concerning the Holy Catholic Church ?

That the Son of God, from age to age, gathers and preserves unto Himself ,^ by His Spirit and word, a cnosen communion, out of our race, agreeing in true faith ; and that I am, and forever shall remain, a living member thereof.

John 17: 20, 21. Neither for these only do I pray, but for them also that believe on me through then- word; that they may all be one. — Matt. 16: 18. Thou art Peter, and upon this rock I will build my churcn; 91

THE SHORTER HEIDELBERG CATECHISM.

and the gates of Hades shall not prevail against it. — Eph. 4: 13. Till we all attain unto the unity of the faith, and of the knowledge of the Son of God. — Ps. 23:6.

55. What do you understand hj the "Com- munion of Saints ?"

That each one, who is a member of Christ by faith, shares in all His treasures and gifts, and is bound to use them for the good of his fellow members.

1 John 1 : 3. Our fellowship is with the Father, and with His Son Jesus Christ.— Rom. 8: 32. He that spared not His own Son, but delivered Him up for us all, how shall He not also with Him, freely give us all things ? — 1 Peter 4: 10. Eph. 4: 25.

56. What do you helieve concerning the for- giveness of sins ?

That God, for Christ's sake, will no more remember my sins, nor the sinful na- ture with which I have to struggle all my life long ; but graciously gives me the right- eousness of Christ, that I may never come into judgment.

Eph. 1: 7. In whom we have our redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace. Jer. 31 : 34. I will forgive their iniquity, and their sin will I remember no more. Rom. 8: 1. There is therefore now no con- demnation to them that are in Christ Jesus. —John 3:18. John 5: 24.

22iid Sunday.

57. What comfort have you from the doctrine of the resurrection of the body ?

That, after this life, my soul shall be immediately taken up to Christ, its Head; and this my body, raised, by the power of

93

THE SHORTER HEIDELBERG CATECHISM.

Christ, shall be again united with my soul, and be like the glorious body of Christ.

Phil. 1:23. But I am in a strait betwixt the two, having the desii-e to depart and be with Christ ; for it is very far l^etter. — 2 0or. 5: 8. Willing rather to be absent from the body, and to be at home with the Lord.

58. What comfort have you from the artiele — "Life everlasting ?"

That since I now feel in my heart the beginning of eternal joy, I shall, after this life, inherit perfect bliss, therein to praise God forever.

lPeterl:8. Whom not having seen ye love; on whom, though now ye see Him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory.

— Matt. 25: 46. 1 Cor. 2: 9. Things which eye saw not, and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love Him. — Rev. 22; 3. Rev. 19:5. Rev.7:15. 2Cor. 4:17, 18.

2Srd Sunday.

59. But what does it help you now that you believe all this?

I am thus righteous in Christ, before God, and an heir of eternal life.

Rom. 5: 1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ.

— John 5: 24. He that heareth my word, and belleveth Him that sent me, hath eternal life. — Rom. 3: 21. John 8:15,36. Titus 3: 7.

60. How are you righteous before God ?

Only by a true faith in Jesus Christ; and though my conscience accuse me that I have disobeyed God in the past and am still inclined unto all evil; yet God grants

fi3

THE SHORTER HEIDELBERG CATECHISM.

and imputes unto me, the perfect satisfac- tion, righteousness and holiness of Christ, as my own ; when I accept such benefit with a believing heart.

Rom. 2:24. Being justifled freely by His grace, through the redemption that is in Christ Jesus. — 2 Cor. 5: 21. Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him. — Rom. 10: 10. For with the heart man belleveth unto righteousness.— Phil. 3: 9. Rom. 3: 25. John 3: 16.

61. Why do you say that you are righteous by faith only ?

Not that I am acceptable to God on account of the worthiness of my faith, but because I can personally accept the satis- faction, righteousness and holiness of Christ, by faith only.

Eph. 2: 8, 9. For by gi-ace have ye been saved through faith; and that not of yourselves, it Is the gift of God ; not of works, that no man should glory. — Rom. 10: 4. For Christ is the end of the law unto right- eousness to everyone that believeth. — Rom. 3: 22. 1 John 5: 10. Isa. 61:10.

24th Sunday.

62. But why cannot our good works be the whole, or part, of our righteousness before God ?

Because, the righteousness which God will accept must be perfect, and our best works, in this life, are all imperfect and defiled with sin.

Gal. 3: 10. Cursed is every one who continueth not in all things that are written in the book of the law, to do them. — Isa. 64: 6. For we are all become as one that is unclean, and all our righteousnesses ai'e as a polluted garment. — Jas 2: 10. Phil. 3: 12, 13.

94

THE SHORTER HEIDELBERG CATECHISM.

63. But why have our good works no merit, when God will reward virtue here and hereafter ?

The reward comes not of merit, but of

grace.

Luke 17: 10. When ye shall have done all of these things that are coninianded you, say, we are unprofit- able servants ; we have done that which it was oui' duty to do. — E ph. 1:6. 1 Oor. 15: 10. 2 Tim. 1: 9.

64. But does not this doctrine make men careless and profane ?

No ; for it is impossible that those, who are implanted into Christ by a true faith, should not bring forth fruits of thankful- ness.

Rom. 3: 31. Do we then make the law of none effect through faith? God forbid ; nay, we establish the law. — John 15: 5. I am the vine, ye are the bi'anches: he that abideth In me, and I in him, the same beareth much fruit. — Titus 3: 8. Matt. 7:18. Eph. 2: 10.

THE SACRAMENTS. 23th Sunday.

65. Since then we are partakers of Christ and all His benefits, by faith only, whence comes this faith ?

The Holy Spirit works faith in our hearts by the preaching of the Gospel, and confirms it by the use of the sacraments.

Gal. 5: 22. But the fruit of the Spirit is love, joy, peace, longsuflfering, kindness, goodness, faithfulness etc. — Rom. 10: 17. So belief cometh of hearing, and hearing by the word of Christ.— Acts 8: 36, 38. Acts 10:47,48. Acts 16: 30— 33. Acts 2: 41, 42. 1 Oor. 11:26.

66. What are the sacraments ?

The sacraments are holy, visible signs 95

THE SHORTER HEIDELBERG CATECHISM.

and seals, appointed of God ; to declare and seal unto us the Gospel promise, of forgive- ness of sin, and life eternal, through Christ's sacrifice on the cross.

lOor. 11: 25. This do, as often as ye drink it, in remenabrance of me. — 1 Cor. 11: 26. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till He come.— Gal. 3: 27. For as many of you as were baptized into Chi-ist did put on Christ.— Matt. 26: 28.

67. Do the word and the sacraments hoth direct us to the cross ?

Yes; the Holy Spirit assures us in the Gospel and the sacraments, that our entire salvation depends upon the sacrifice of Christ, made for us, upon the cross.

I Oor. 3: 11. For other foundation can no man lay than that which is laid, which is Christ Jesus.— Matt. 26: 28. For this is my blood of the covenant, which is poured out for many unto remission of sins. — Rom. 6:8. 1 Oor. 11: 26. Gal. 3: 27. Heb. 10: 10.

68. How many sacraments has Christ insti- tuted in the New Testament ?

Two : holy baptism and the holy sup- per.

Matt. 28: 19. 1 Oor. 11 : 23—25.

OF HOLY BAPTISM. 26th Sunday.

69. How are you taught and assured in holy haptism that the sacrifice of Christ on the cross is for your benefit ?

Christ has appointed this outward washing with water, and joined with it this 96

THE SHORTER HEHJELEERG CATECHISM.

promise; that I am washed, with the blood and Spirit of Christ, from the uncleanness of my soul through sin, as surely as I am washed outwardly with water.

Matt. 28:19. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit. — Acts '>">: 16. Arise, and be baptized, and wash away thy sins, calling on His name. — Titus 3:5. Acts 10: 47. 1 Peter 3: 21. 1 John .5: 6. Acts 2: 39. Luke 3: 3.

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

It is to receive of God forgiveness of sins, freely, through Christ's blood shed up- on the cross : to be renewed by the Holy Spirit, and sanctified as members of Christ, that we may lead godly and blameless lives.

1 John 1: 7. And the blood of Jesus His Son cleans- eth us from all sin. — 1 Oor. 6: 11. But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ and in the Spirit of our God. — Rom .6:4. E ph. 4 : 22—24.

71. What is Christ's promise concerning bap- tism?

"Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost ; he that believeth and is baptized shall be saved ; but he that believeth not shall be damned." The Scripture also calls baptism "the wash- ing away of sins."

Matt. 28: 19. Titus 3: 5. Acts 22: 16. 2yfh Sunday.

72. Is the outward washing with water itself the washing away of sins ?

7 97

THE SHORTER HEIDELBERG CATECHISM.

No ; for the blood of Jesus Christ only, and the Holy Spirit, cleanse us from all sin.

1 Peter 3: 21. — 1 John 1: 7. The blood of Jesus His Son cleanseth us from all sin. 1 Cor. 6: 11. But ye were washed, but ye were sanctified, but ye were justi- fied in the name of the Lord Jesus Christ, and in the Spirit of our God. — 1 John 5: 6.

73. Why, then, does Scripture call baptism "the washing of regeneration, and the washing away of sins ?"

To teach us, that, as the uncleanness of of the body is taken away by water, so our sins are removed by the blood and Spirit of Christ ; and to assure us that we are spiritu- ally cleansed from our sins, as really as our bodies are washed with water.

Rev. 1: 5. Unto Him that loveth us, and loosed us from our sins by His blood. — Gal. 3: 27. For as many of you as were baptized into Christ did put on Christ. — Acts 2: 38. Isa. 4: 4. Titus 3: 5.

74. Should infants also be baptized ?

Yes ; for they belong to the people and covenant of God, as well as their parents, and should be ingrafted in- to the Christian Church by baptism, as a sign of the covenant; and thus be dis- tinguished from the children of unbelievers by baptism, as was done under the Old Testament by circumcision.

Gen. 17: 7. — Mark 10: 14-16. Suffer the little chil- dren to come unto me; forbid them not; for to such belongeth the kingdom of God. — Acts 2: 38, 39. Repent ye, and be baptized every one of you In the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that 98

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THE SHORTER HEIDELBERG CATECHISM.

are afar off, even as many as the Lord our God shall call unto Him. —1 Cor. 7: 14. Else were your children unclean; but now are they holy. Gen. 17:11. Col. 2: 11, 12.

OF THE HOLY SUPPER. 28th Sunday.

75. How are you taught and assured in the holy supper that you have part in the one offering of Christ on the cross, and of all His benefits ?

Christ has commanded me, and all be- lievers, to partake of His supper; and promises that as His body was broken and blood shed, upon the cross, for me; so, as I taste the bread and cup, He feeds and nourishes my soul to everlasting life with His crucified body and shed blood.

Matt. 26: 28. He grave bread to the disciples, and said, Take, eat ; this is my body. And He took a cup, and gave thanks, and gave to them saying. Drink ye all of it. — Luke 22: 19. This do in remembrance of me. - 1 Oor. 10: 16. 1 Oor. 11 : 23-27. Mark 14: 22-26.

76. What is it, then, to eat the crucified body, and drink the shed blood of Christ ?

It is to embrace with a believing heart all the sufferings and death of Christ, and thereby obtain the pardon of sin and life eternal: thus to be united to His sacred body, by the indwelling of the Holy Spirit, and live in constant communion with Him.

1 Oor. 11: 23—25. This do, as often as ye drink it, in remembrance of me. As often as ye do this, ye pro- claim the Tjord's death till He come. — John 6: 46, 47. He that believeth hath eternal life. lam the bread Of Ufe.

99

THE SHORTER HEIDELBERG CATECHISM.

No ; for the blood of Jesus Christ only, and the Holy Spirit, cleanse us from all sin.

1 Peter 3: 21. — 1 John 1 : 7. The blood of Jesus His Son cleanseth us from all sin. 1 Cor. 0: 11. But ye were washed, but ye wei-e sanctified, but ye were justi- fied in the name of the Lord Jesus Christ, and in the Spirit of our God. — 1 John 5: 6.

73. Why, then, does Scripture call baptism "the washing of regeneration, and the washing away of sins ?"

To teach us, that, as the uncleanness of of the body is taken away by water, so our sins are removed by the blood and Spirit of Christ ; and to assure us that we are spiritu- ally cleansed from our sins, as really as our bodies are washed with water.

Rev. 1: 5. Unto Him that loveth us, and loosed us from our sins by His blood. — Gal. 3: 27. For as many of you as were baptized into Christ did put on Ohi'ist. — Acts 2: 38. Isa. 4: 4. Titus 3: 5.

74. Should infants also be baptized ?

Yes ; for they belong to the people and covenant of God, as well as their parents, and should be ingrafted in- to the Christian Church by baptism, as a sign of the covenant; and thus be dis- tinguished from the children of unbelievers by baptism, as was done under the Old Testament by circumcision.

Gen. 17: 7. — Mark 10: 14-16. Suffer the little chil- dren to come unto me; forbid them not: for to such belongeth the kingdom of God. — Acts 2: 38, 39. Repent ye, and be baptized every one of you In the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that 98

THE SHORTER HEIDELBERG CATECHISM.

are afar off, even as many as the Lord our God shall call unto Him. — 1 Cor. 7: 14. Else were your children unclean; but now are they holy. Gen. 17:11. Col. 2: 11, 12.

OF THE HOLY SUPPER. 28th Sunday.

75. How are you taught and assured in the holy supper that you have part in the one offering of Christ on the cross, and of all His benefits ?

Christ has commanded me, and all be- lievers, to partake of His supper; and promises that as His body was broken and blood shed, upon the cross, for me; so, as I taste the bread and cup, He feeds and nourishes my soul to everlasting life with His crucified body and shed blood.

Matt. 26: 28. He p:ave bread to the disciples, and said, Take, eat; this is my body. And He took a cup, and gave thanks, and gave to them saying. Drink ye all of It. — Luke 22: 19. This do in remembrance of me. - 1 Cor. 10: 16. 1 Cor. 11 : 23-27. Mark 14: 22-26.

76. What is it, then, to eat the crucified body, and drink the shed blood of Christ ?

It is to embrace with a believing heart all the sufiferings and death of Christ, and thereby obtain the pardon of sin and life eternal ; thus to be united to His sacred body, by the indwelling of the Holy Spirit, and live in constant communion with Him.

1 Cor. 11 : 23—25. This do, as often as ye drink it, in remembrance of me. As often as ye do this, ye pro- claim the liord's death till He come. — John 6: 46, 47. He that believeth hath eternal life. lam the bread of Ufe.

THE SHORTER HEIDELBERG CATECHISM.

77. Where has Christ promised thus to feed and nourish believers, with His body and blood, in His supper ?

In the words : ''Take, eat ; this is my body which is broken for you . . . This cup is the New Testament in my blood : this do ye, as oft as ye drink it, in remembrance of me." And St. Paul adds: "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the com- munion of the body of Christ?

1 Oor. 11: 23-25. John 6: 50, 53, 54, 56. Eph. 5:30. Rom. 8: 9—11.

^gth Sunday.

78. Do, then, the bread and wine become the very body and blood of Christ?

No ; but as the water in baptism is not changed into the blood of Christ, so the bread in the Lord's Supper is not changed into the very body of Christ ; thougn, agree- ably to the nature and usage of a sacrament, it is called the body of Christ.

1 Peter 3: 21. Not the putting away of the filth of flesh, but the Interrogation of a good conscience toward God. — 1 Oor. 10: 16. The cup, is it not a communion of the blood of Christ? The bread, is it not a communion of the body of Christ ?

79. Why, then, does Christ call the bread His body, and the cup His blood ?

To teach us that, as bread and wine sustain this temporal life, so His crucined body and shed blood are the true meat and 100

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drink of our souls unto life eternal and to assure us, by these visible signs and pledges, that we are real partakers of His true body and blood, and all His sufferings and obe- dience are our own.

John 6: 35. Jesus said unto them, I am the bread of life: he that conieth to me, shall not hunger and he that believeth on me shall never thirst. —John 6: 63. The flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life.

joth Sunday.

80. What difference is there between the Lord's Supper and the Popish mass ?

The supper testifies, that the one offer- ing of Christ on the cross secures to us full pardon of sin ; but the mass teaches that no one can be forgiven, through Christ's suffer- ings, unless He be daily offered for them by the priests, wlio claim that Christ, as an object of worship, is bodily under the form of bread and wine.

Heb. 10: 14. For by one offering He hath perfected forever them that are sanctified. — Gal. 5:4. Ye are severed from Christ, ye who would be justified by the law.

81. Who ought to come to the table of the Lord?

Those who are truly sorry for their sins, and yet trust that they are forgiven for Christ's sake; who also desire to have their faith more and more strengthened, and their lives more holy.

1 Oor. 11: 28. But let a man prove himself, and so 101

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let him eat of the bread, and drink of the cup. — Ps. 51:17. Heb. 11:(5.

82. Should unbelievers and the ungodly be admitted to this supper ?

No; lest the covenant of God be pro- faned, and His wrath kindled against the whole congregation : therefore it is the duty of the Christian Church, to exclude such persons, by the office of the keys, until they amend their lives.

Matt. 7: 6. Give not that which is holy to the dogs, neither cast your pearls before the swine. ~ 1 Oor. 5: 13. Put away the wicked man from among yourselves.— 1 Oor. 5: 11—13. Ps*. 50: 16, 17.

Sist Sunday.

83. What is the office of the keys ?

The preaching of the Gospel, and Christian discipline; by which the kingdom of heaven is opened to believers, and shut against unbelievers.

Matt. Ifi: 19. I will give unto thee the keys of the kingdom of heaven. - Matt. 18: 18.

84-. How is the kingdom of heaven opened and shut by the preaching of the Gospel ?

The word preached, publicy declares forgiveness to all believers, whenever they receive the promise of the Gospel with true faith ; but to the impenitent, that the wrath of God abides upon them.

John 6: 66. Upon this many of His disciples went back, and walked no more with Him. — 2 Oor. 2: 16. To the one a savor from death unto death; to the other a savor from life unto life.

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85. How is the kingdom of heaven shut and opened by Christian discipline ?

It is shut by action of the Church, or its officers, in excluding unworthy persons from their communion, as scripture directs; and opened when, upon promise and proof of amendment, they are again received as members of Christ and His Church.

Matt. IS: 17. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the pub- lican. — Gal. 6: 1. Brethren, even if a man be overtaken In any trespass, ye who are spiritual restore such a one in a spirit of gentleness. — 1 Cor. 5: 11.

The Third Part.

OF THANKFULNESS. S2nd Sunday.

86. Since we are saved by grace in Christ alone, why must we still do good works ?

To show that we are thankful to God for His blessings ; to be assured ourselves of our faith by its fruits ; and, by our godly conversation, also to win others to Christ.

John 7: 17. If any man willeth to do His will. He shall know of the teaching, whether it is of God. or whether I speak from myself. — Ps. llfi: 12. What shall I render unto Jehovah for all His benelits toward me ? — Matt. 5: 16. Let your light shine.

87. Can they be saved who turn not to God from their unthankful, impenitent life ?

By no means ; for the Scriptures de- clare that no unchaste person, idolater, 103

THE SHORTER HEIDELBERG CATECHISM.

adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall in- herit the kingdom of God.

Eph. 5: 5. For this we know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an Idolater, hath any Inheritance in the kingdom of Christ and God. — Matt. 18: 3.

23rd Sunday.

88. In how many parts does true repentance, or the conversion of man consist ?

In two parts : the dying of the old man, and the quickening of the new.

Col. 3:3. For ye died, and your life is hid with Christ in Gtod.

89. What is the dying of the old man ?

To be heartily sorry for sin; and to hate it, and flee from it, more and more.

2 Oor. 7: 10. For godly sorrow worketh repentance Unto salvation. — Rom. 12: 9.

90. What is the quickening of the new man ?

Heartfelt joy in God; and, therefore, loving, and delighting, to live according to the will of God, in all good works.

Gal. 2: 20. It is no longer I that live, but Christ llveth in me: and that life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me and gave Himself for me. — Rom. 7:22. Ps. 51:8.

91. But what are good works?

Only those which are done from true faith, according to the law of God, for His glory; and not such as are founded on our own opinoin, or the sayings of men.

Phil. 2: 12. Work out your own salvation with fear 104

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and trembling; for It Is God who worketh In you . . . for His good pleasure. — 1 Cor. 13: 13. Now abideth faith, hope, love; and the greatest of these is love.

J4th Sunday.

THE TEN COMMANDMENTS.

92. What is the law of God ?

God spake all these words, saying:

I. I am the Lord Thy God, which have

brought thee out of the land of Egypt, out

of the house of bondage. Thou shalt have

no other gods before Me.

2. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth : thou shalt not bow down thyself to them, nor serve them ; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and the fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.

3. Thou shalt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh His name in vain.

4. Remember the Sabbath day, to keep it holy : six days shalt thou labor, and do all thy work ; but the seventh day is the sabbath of the Lord thy God: in it thou

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shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : where- fore the Lord blessed the Sabbath day, and hallowed it.

5. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

6. Thou shalt not kill.

7. Thou shalt not commit adultery.

8. Thou shalt not steal.

9. Thou shalt not bear false witness against thy neighbor.

10. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid- servant, nor his ox, nor his ass, nor any- thing that is thy neighbor's.

93. How are these ten commandments divi- ded?

Into two tables : the first of which teaches us how we must behave toward God : the second what duties we owe to our neighbor.

Ex. 31: 18. And He gave unto Moses, ^vhen He 106

THE SHORTER HEIDELBERG CATECHISM.

had made an end of communine: with him upon mount Sinai, the two tables of stone, written with the finger of God. - Matt. 22: 37-39.

94. What does God require in the first com- mandment ?

That I should avoid all idolatry; and love, fear, and honor God with my whole heart.

Deut. 6: 5. Thou shalt love Jehovah thy God with all thy heart, and with all thy soul and with all thy might. — John 17: 3.

95. What is idolatry ?

It is to invent, or have, some object of trust other than God Himself.

Ex. 32: 8. They have made them a molten calf, and have worshiped it. — Prov. 3: 5. Lean not upon thine own understanding.

S5th Sunday.

96. What does God require in the second commandment ?

That we should never make any image of God, nor worship Him in any other way than He has commanded in His w^ord.

John 4: 24. God is a spirit: and they that worship Him must worship Him in Spirit and in truth. Deut. 4: 23, 24.

97. Are we then not to make any image at all ? ^

God must not and cannot be repre- sented in any way: but thou2:h creatures may be represented, yet God forbids us to make or have any likeness of them, either to worship them, or by them to serve Himself.

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THE SHORTER HEIDELBERG CATECHISM.

ought not to think that the Godhead Is like unto gold, or silver, or stone, graven by art and device of man — Isa. 40: 18, 25. Lev. 26: 1.

98. But may not images be allowed in churches as books for the laity ?

No; for God will not have Christians taught by dumb idols, but the living preach- ing of His word.

Ps. 135: 15, 18. The Idols of the nations are silver and gold, the work of men's hands . . . They that make them shall be like unto them ; yea, every one that trusteth in them.— Ps. 119: 105. Thy word Is a lamp unto my feet, and light unto my path. — 2 Tim. 3: 16, 17.

36th Sunday.

99. What is required in the third command- ment?

That we must never profane the name of God, nor use it in any other way than with fear and reverence.

Lev. 24: 15. Whosoever curseth his God shall bear his sin. - Matt. 5:34. Swear not at all. — Lev. 19: 12. James 5: 12.

100. Is profanity a very great sin ?

Yes truly ; for no sin is greater, or more provoking to God, than the profaning of His name : and He has commanded it to be punished with death.

Lev. 24: 16. And he that blasphemeth the name of Jehovah, he shail surely be put to death. —Jas. 3:8. The tongue can no man tame; it is a restless evil, It is full of deadly poison. — Ps. 141: 3.

3/th Sunday.

101. May we, then, swear religiously in the name of God ?

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Yes ; when the glory of God, our neigh- bor's good, or the magistrate may require it ; even as did the saints under both the Old and the New Testament dispensations.

Deut. 6: 13, Thou shalt fear Jehovah thy God, and Him Shalt thou serve, and shalt swear by His name.

— Ezra 10: 5. Josh. 9: 19. Heb. 8:16.

102. May we also swear by the saints, or any other creature ?

No ; for a lawful oath is a calling upon

God, who knows the heart, to bear witness

to the truth of what is said, or to punish me

if I swear falsely ; which honor is due to no

creature.

Ex. 20: 16. Thou shalt not bear false witness against thy neighbor. — Heb. 6: 16. Men swear by the greater; the oath is final for confirmation. — Isa. 8: 19.

38th Sunday.

103. What does God require in the fourth commandment ?

That I attend church regularly on Sabbath to hear God's word, use the sacra- ments, pray, and give alms ; that thus ceas- ing to do evil, and trusting in the Lord, I may begin in this life, the eternal sabbath.

Matt. 9: 38. Pray ye therefore the Lord of the harvest, that He send forth laborers into His harvest.

— Heb. 10: 25. Not forsaking our own assembling to- gether. —Acts 20: 7. 1 Oor. 16: 2. Acts 2: 42. Heb. 4: 9.

Sgfh Sunday.

104. What does God require in the fifth com- mandment ?

That I show all honor, lovfc, and faith-

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THE SHORTER HEIDELBERG CATECHISM.

fulness to my parents, and all in authority

over me; heed their instructions, and bear

with their weaknesses, since it is God's will

to govern us by their hand.

Eph. 6: 2, 3. Honor thy father and mother (which Is the first commandment with promise), that it may- be well with thee, and thou mayst live long on the earth. — Col. 3:20. Lev. 19:32. Eph. 6:4.

40ih Sunday.

105. What does God require in the sixth com- mandment ?

That I should neither in thought, word, or deed, hate, injure, or kill my neighbor, or desire revenge, or wilfully endanger my own life. •

Rom. 12:10. In love of the brethren be tenderly affectioned one to another; in honor preferring one another. — Eph. 4: 31.

106. Does this commandment, then, speak only of murder ?

God here teaches us that He abhors en- vy, hatred, anger, and desire for revenge, as the secret causes of murder.

Gen. 9:6. Whoso sheddeth man's blood, by man shall his blood be shed. — 1 John 3: 15. Whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him.

107. Is it enough that we do not kill our neighbor in the way stated ?

No; for God requires us also to love

our neighbor as ourselves, to show mercy

toward him, and prevent his hurt ; and that

we should do good even to our enemies.

Matt. 5: 44. Love your enemies, and pray for

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them that persecute you. — Heb. 12: 14. Rom. li>: 2U Pro V. 24:10. E ph. 4: 1—3.

41st Sunday.

108. What does the seventh commandment teach us ?

That all unchastity is accursed of God : and that we are therefore to hate it from the heart, and live chastely, whether in, or out of holy wedlock.

1 Ooi'. 6: 19. Know ye not that your body is a tem- ple of the Holy Spirit which is in you, which ye have from God? and ye are not your own. — Eph. 5: 3. But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh. saints. — Heb. 13:4. 1 Thess. 4: 3— 5.

109. Does God in this commandment forbid only such shameful sins as adultery ?

Since body and soul are both the temples of the Holy Ghost, it is God's will that we keep them pure and holy : hence He forbids all unchaste actions, gestures, words, thoughts, and whatever may excite in men impure desires.

Titus 1: 15. To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure ; but both their mind and their conscience are defiled. — Eph. 4: 17—20. Eph. 4: 29.

42nd Sunday.

110. What does God forbid in the eighth com- mandment ?

Not only actual theft and robbery, but also all wicked tricks and devices designed to secure to ourselves our neighbor's goods ; 111

THE SHORTER HEIDELBERG CATECHISM.

and also all abuse, and useless waste, of God's gifts.

Lev. 19: 11, 13. Ye shall not steal; neither shall ye deal falsely nor lie one to another. Thou shalt not oppress thy neighbor nor rob him. — 1 Cor. 6: 10. Ex. 22:25. Jer. 22:13. IThess. 4:6.

111. But what does God bid you do, in this commandment ?

That I advance my neighbor's profit wherever I can and may, and deal with him as I would have others deal with me; and labor faithfully that I may have means to help the poor.

Lev. 19: 35. Ye shall do no unrighteousness in judg- ment, in measures of length and weight, or of quan- tity. — Phil. 2: 4. Heb. 13: 16. Matt. 7: 12.

43)'d Sunday.

112. What is required in the ninth command- ment?

That I -never bear false witness, nor falsify the words of anyone, nor be a back- biter, or slanderer ; but that I love the truth, speak it uprightly, and, as far as I can, defend and promote my neighbor's good name.

Eph. 4: 25. "Wherefore, speak ye truth each one with his neighbor. — Titus 3: 2. Speak evil of no man. -Eph. 4:15, 25. Jas. 4: 11.

44th Sunday.

113. What does the tenth commandment re- quire of us ?

That not even the smallest wish or

112

THE SHORTER HEIDELBERG CATECHISM.

thought, contrary to any of God's com- mandments, ever enter into our hearts ; but that, with all the heart we evermore hate all sin, and delight in all righteousness.

Matt. 5: 48. Ye therefore shall be perfect, as your heavenly Father Is perfect. — Mark. 14: 8. She hath done what she could. — Matt. 15: 19, 20. Hab. 2: 9.

114. Can those who are converted to God keep all these commandments perfectly ?

No : for even the holiest men, while in this life, have only a small beginning of this obedience, yet with earnest purpose they do begin to live according to all tne command- ments of God.

1 John 1:8. If we say that we have no sin. we de- ceive ourselves, and the truth is not in us. — Phil. 3: 13. I count not myself yet to have laid hold of . . . I press on toward the goal unto the prize. — Ecc. 7: 20. Ps. 19:12. James 3: 2.

115. But why will God have the ten command- ments so strictly preached, since in this life no man can keep them ?

That all our lives long we may learn more and more to know our sinful nature, and so the more earnestly seek the forgive- ness of sins, and righteousness in Christ ; and pray to God for the grace of the Holy Spirit to conform us to His image more and more, till we reach our aim of perfection in the life to come.

Rom. 3: 20. Through the law cometh the knowledge of sin. — 1 Cor. 13: 9. For we know in part .... but when that which is perfect is come, that which is in part shall be done away. — 1 Jahn. 3: 2.

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THE SHORTER HEIDELBERG CATECHISM.

OF PRAYER. 43th Sunday.

116. Why is prayer necessary for Christians? Because it is the chief part of the

thankfulness which God requires of us ; and He will grant His grace and Holy Spirit only to those, who, with longing hearts, continually ask them of Him, and are thank- ful for them.

Ps. 50: 14. Offer unto God the sacrifice of thanks- giving ; and pay thy vows unto the Most High. — Matt. 7: 7. Ask, and it shall be given you; seek, and ye shall find, knock, and it shall be opened unto you. — Ps. 50: 23. Luke 11 : 13.

117. What are the requisites of such prayer as God is well pleased with and will hear ?

We must call upon the one true God for all that He has commanded us to ask of Him, with a true knowledge of our need and misery : with the firm assurance also that He will hear us for Christ's sake, as He has promised us in His word.

Matt. 4: 10. Thou shalt worship the Lord thy God, and Him only shalt thou serve. — Luke 18: 13. God, be Thou merciful to me a sinner. — Eph. 3: 12. Ps. 145: 18. Matt. 6:9-14.

118. What has God commanded us to ask of Him?

All things necessary for soul and body, which Christ our Lord has comprised in the prayer He Himself has taught us.

119. What are the words of that prayer ?

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THE SHORTER HEIDELBERG CATECHISM.

''Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And for- give us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory, for ever. Amen."

46th Sunday.

120. Why has Christ commanded us to ad- dress God thus : "Our Father ?"

That, at the first, He might awaken within us a child-like trust and confidence, that God has become our Father in Christ ; and that He will much less deny us what we ask of Him in faith, than our parents will refuse us earthly things.

John 14: 20. In that day ye shall know that I am in my Father, and ye In me, and I in you. - Jolin 1. 12. But as many as received Him, to them gave He the FiSht to become children of God. even to them that believed on His name. Luke 11: 11. Isa. b3: lo.

121. Why are the words added : "Who art in heaven ?"

That we may not form any earthly con- ception of God's heavenly majesty, and may expect from Him all things necessary for bodv and soul.

2 Ohron. 20: 6. O Jehovah, the God of oi^iVt^thers. art not Thou God in heaven ? - Acts L : 24 2^ &od^ th| Tx)rd of heaven and earth, dwelleth not m tempiea made with hands. - Ps. 115: 3. 115

THE SHORTER HEIDELBERG CATECHISM.

47 th Sunday.

122. What is the first petition ?

''Hallowed be Thy name." That is: Grant that we may rightly know Thee, and sanctify, glorify, and praise Thee, in all Thy works in which Thy power, wisdom, goodness, justice, mercy, and truth appear; that in thought, word, and deed we may always honor and praise Thy name.

Rev. 4: 8. Holy, Holy, Holy, Is the Lord God; the Almighty, who was, and who is, and who Is to come. — Ps. 51:15. Rom. 1:19, 20.

48th Sunday.

123. What is the second petition ?

*'Thy kingdom come." That is; so rule us by Thy Word and Spirit that we may submit ourselves more and more unto Ihee; preserve and increase Thy Church; destroy the works of the devil; and hasten the full coming of Thy kingdom, wherein Thou shalt be all in all.

Matt. 6:33. But seek ye first His kingdom, and His righteousness. — Ps. 122: 6. Pray for the peace of Jerusalem. — Matt. 28: 19.

4gth Sunday.

124. What is the third petition ?

'Thy will be done in earth, as it is in

heaven." That is : grant that we, and all

men, may deny our own wills and obey Thy

good will without murmuring; that so each

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THE SHORTER HEIDELBERG CATECHISM.

may fulfil his own duty, and calling, wil- ingly and truly, as the angels in heaven.

Acts 21 : 14. The will of the Lord be done. — John 4 ; 34. Jesus said, My meat is to do the will of Him that sentme.— Ps. 103:20.

^oth Sunday.

125. What is the fourth petition ?

"Give us this day our daily bread." That is : be pleased to provide for all our bodily wants that we may know Thee as the only fountain of all good ; for without Thy blessing, neither our care and toil, nor Thy gifts can profit us ; and therefore we should trust alone in Thee.

Ps. 145: 15. The eyes of all wait foi* Thee, and Thou glvest them their food in due season. - Acts 17: 25. He Himself giveth to all life, and bi-eath, and all things.— P8.55:22. Matt. 6:34.

31st Sunday.

126. What is the. fifth petition ? "Forgive us our debts, as we forgive

our debtors." That is : be pleased, for the sake of Christ's blood, not to impute unto us our past guilt, nor present transgressions'; even as we purpose from the heart to for- give our neighbor.

Ps. 25:7. Remember not the sins of my youth, nor my transgressions. — Luke 11:4. And forgive us our sins ; for we also forgive every one that is indebteC to us. — Matt. 18: 35. Ps. 51 : 1, 2, V. »

52nd Sunday.

127. What is the sixth petition ?

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THE SHORTER HEIDELBERG CATECHISM.

''And lead us not into temptation, but deliver us from evil." That is : since we are too weak, in ourselves, to withstand otir active and deadly enemies, the world, the flesh and the devil ; do Thou preserve and strengthen us, in this spiritual warfare, by the power of Thy Holy Spirit, until we ob- tain a complete victory.

Matt. 26: 41. Watch and pray, that ye enter not into temptation. — Eph. 3:14. For this cause I bow my knees unto the Father, from whom every family in heaven and on earth is named. — 1 Cor. 10: 13.

128. How do you conclude this prayer ? "For Thine is the kingdom, and the

power, and the glory, for ever." That is : all this we ask of Thee, because Thou art our Almighty King, and art able and willing to give us all good ; that thereby, not we, but Thy holy name may be glorified.

Ps. 115: 1. Not unto us, O Jehovah, not unto us, but unto Thy name give glory, for Thy loving-kindness, and for Thy truths sake. — Rev. 5: 11— 13. W^orthy is the lamb that hath been slain, to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.

129. What does the v^^ord "Amen" signify ?

''Amen," signifies it shall truly and

certainly be. For my prayer is more surely

heard of God than I feel in my heart that

I desire these things of Him.

Isa. 65: 24. And it shall come to pass that, before they call, I will answer; and while they are still speak- ing, I will hear. — Eph. 3: 20, 21. 2 Oor. 1: 20. John 14: 12. 13.

118

BOOK III

Ithk l|tHt0rg

lltf

Stblr Hftfilnrg.

Introductory Section. THE BIBLE.

The Bible is the inspired word of God, given US to reveal tO us God and His will. Its aim is to guide us in life and save us in death. The word "Bible" means Book, because it is "the Book", greater than any or all other books. (Ps. 119: 105.)

The Bible is a library of 66 books, 39 in the Old Testament and 27 in the New. The Old Testament is divided into four parts, Pentateuch, Historical, Poetical and Prophetical books. The Pentateuch (the five books of Moses) are Gene- sis, Exodus, Leviticus, Numbers and Deuteron- omy. The Historical (12) are Joshua, Judges, Ruth, I and II Samuel, I and II Kings, I and II Chronicles, Ezra, Nehemiah and Esther. The poetical books (5) are Job, Psalms, Proverbs, Ecclesiastes and Song of Solomon. The Prophet- ical books are of two kinds, the Major (larger) and Minor (smaller) Prophecies. The Major Prophecies (5) are Isaiah, Jeremiah, Lamenta- tions, Ezekiel and Daniel. The Minor Prophe- 121

BIBLE HISTORY.

cies (12) are Hosea, Joel, Amos, Obadiah, Jonah, Alicah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi.

The New Testament is divided into three kinds of books, Historical, Epistles and Revela- tions. The Historical books (5) are Matthew, Mark, Luke, John and the Acts. The Epistles (21) are Paul's Epistles (13) Romans, I and H Corinthians, Galatians, Ephesians, Philippians, Colossians, I and H Thessalonians, I and II Timothy, Titus and Philemon. To these may- be added Hebrews which is Pauline. Then follow the Epistles of James, the two Epistles of Peter, the three Epistles of John, and the Epistle of Jude. The last book in the New Testament is the Book of Revelations.

These books of the Old and the New Testa- ments were written during a period of about 1600 years, from the time of ]\Ioses (about 1500 B. C.) to the death of John (about 100 A. D.).

The History of the Old Testament is divided into the following periods :

I. Creation to the Patriarchs; 2. The Pa- triarchs; 3. Moses and the Exodus; 4. Joshua and the Judges; 5, The United Kingdom; 6. The Kingdoms of Judah and Israel ; 7. The Captivity. The New Testament is divided into two parts: I. The Life of Christ, 2. The Lives of the Apos- tles, or the History of the founding of the Church.

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Part I. The Old Testament.

Chapter I. FROM CREATION TO THE PA- TRIARCHS.

SECTION I.

THE CREATION. (Gen. 1—3.)

In the beginning God created the Heavens and the earth out of nothing (Heidelberg Cate- chism Ans. 26) in six days or periods. The earth existed first as a chaos, out of which the three great natural kingdoms appeared, mineral, vegetable and animal. The order of the creation was, as follows :

the first day, Light (Cosmical),

the second day, the separation of the sky (firmament) from the earth,

the third day, separation of land from the sea and appearance of herbs and trees,

the fourth day, the sun, moon and stars appear,

the fifth day, fishes and birds and lower ani- mals,

the sixth day, higher animals and man.

the seventh day, in which God is said to have rested.

The Bible story of Creation reveals God 133

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as the Creator of all things and also His appoint- ment of the Sabbath and of Matrimony, the only divine orders of life remaining as remnants of paradise. It reveals man as originally innocent; "God created man after His own image in righteousness and true holiness." His body vi^as made of the dust of the earth, his spirit God breathed into him, and he became a living soul. God created Eve after Adam, so as to be Adam's companion and helpmeet. Our first parents were placed in a garden or Paradise in Eden, which is supposed to have been either in Babylon or Armenia, where two of its rivers, the Hiddekel (Tigris) and Euphrates are located. God gave our first parents three commands: i. to name the animals and have dominion over them, 2. to dress the garden and keep it, 3. to eat of every tree in the garden save one, the tree of knowledge of good and evil.

The temptation came from without, not from within. Satan through the serpent tempted Eve, denying that they would die if they ate of the forbidden fruit and promising that they would become as gods. Eve, who was tempted first, see- ing the tree was good for food and pleasant to the eyes and fitted to make one wise, ate and gave to Adam, who also ate and they fell Their fall led them to fear God instead of seeking His com- panionship as heretofore. They fled from Him. When God asked them the first question of the Old Testament, "Where art thou?" they replied that they fled from Him because they were naked. Their nakedness, which they tried to cover by sewing fig-leaves together, only revealed that they had sinned. And each tried to find some excuse by blaming the other. Adam placed the blame on Eve, and Eve on the serpent. For their sin Adam was compelled to labor by the sweat of 134

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his brow; Eve, to subjection to her husband, whose equal she had been; and the serpent to suffer from the perpetual enmity of man. But God did not punish them arbitrarily. Punish- ment came because they had brought upon them- selves spiritual death, (Gen. 2: 17.) Our first parents were then cast out of Paradise and God placed cherubim and a flaming sword to keep them from the tree of life. But God did not leave them without hope for He gave them the gospel of the Garden of Eden (Protevangel- ium - first gospel), "The seed of the woman should bruise the serpent's head" (Gen. 3: 15). Thus already the Garden of Eden reveals the institution of the family and the hope of re- demption through a coming Saviour.

SECTION 2.

CAIN AND ABEL. (Gen. 4—5.)

Cain and Abel were the two children of Adam and Eve, Cain a farmer and Abel a shep- herd. They both brought sacrifices to God in worship. Their sacrifices however differed on three points :

(a). Abel brought of his flock, Cain, of the fruits of the earth;

(b). Abel, of the firstlings (the best) which Cain did not ;

(c). Abel came with faith (Heb. li: 4,) Cain did not,

Cain's sacrifice was therefore rejected be- cause not offered by faith and because it had no shedding of blood, "without which there is no remission of sin" (Heb. 11: 6). At this Cain became very angry and slew his brother in the field. "Where is thy brother" was God's question 135

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to him — the second great question of Genesis. For this awful murder the ground was cursed to him and he became a wanderer, crying out, "My punishment is greater than I can bear.'' He went to the land of Nod (punishment) where he built a city and where his descendents lived.

The descendents of Cain seemed to have prospered in material things. Jabel was the first wandering herdsman. Jubal invented musical instruments and Tubal-cain was the first smith. They were called the Sons of Men. The de- scendents of Seth, another son of A'dam and Eve, who was born to take the place of Abel, were called the Sons of God. These were more spiritually-minded than Cain's race. Of them Enoch was the best. He lived 365 years and was then translated to heaven. ]\Iethuselah^ was the most long-lived of the sons of Seth, living 969 years.*

SECTION 3.

THE LIFE OF NOAH. (Gen. 6—11.) Noah was the last of the sons of Seth, who lived before the flood. The world had become so terribly wicked that God de- termined to destroy mankind with a food but He decided to save Noah and his family. Noah was a preacher of righteousness and at God's com- mand began the building of an ark of cypress wood at which he spent 120 years. It had three stories and (allowing 21 inches to a cubit) was 525 feet long, 87 feet wide and 58 feet deep. Into

* Note. The generations of Seth's family were, A- dam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, Noah. The line of Oaln were, Adam, Gain, Enoch, Irad, Mehujael, Methusael, Lam- ech whose children were, by Adah, Jabal and Jubal, by Zillah, Tubal-cain and Naamah. - 136

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ft he took his family consisting of his wife, his sons Shem, Ham and Japhet, and their wives — eight in all. He also, at God's command, gath- ered into it seven couples of each clean beast, and two couples of each unclean beast and seven couples of birds at God's command. Noah was 600 years old when the flood began. For forty days and nights it rained until the water rose twent3'-four feet above the hills. For five months the ark floated on the waters. On the 17th day of the seventh month, the waters had so subsided that the ark went aground in Ararat. Two months later the tops of the mountains appeared. Forty days later. Noah sent out a raven from the Ark which did not return. A week later he sent out a dove but she returned as she found no resting place. Seven days later he sent her out again when she returned with an olive leaf in her bill, — a sign that the flood was subsiding. One week later the dove was sent out and did not re- turn. In this flood the human race perished ex- cept Noah's family. After having been in the ark over a year, he went out at God's command. His first act was to make an offering of a couple of every clean beast and bird. God was pleased at this act of worship and promised never to destroy mankind again by water. As a pledge of this He made the rainbow the sign of the covenant.

Noah lived till he was 950 years old but his later life was not perfect for he fell through drink. Ham, for not covering his father's shame, was cursed together with his descendents. The sons of Noah, Shem, Ham and Japhet, were the ancestors of three great races. They migrated eastward to the Plain of Shinar (Babylonia). There in their pride they determined to build a tower that would reach to Heaven. For this 127

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defiance of God, their language was confused, so that they could not understand each other. The work Qi building the tower was therefore given up. From the Tower of Babel came therefore the confusion of tongues,*

Chapter II. THE PATRIARCHS.

(1921-1635 B. C.)

There were four generations of the Patri- archs, Abraham, Isaac, Jacob and the twelve sons of Jacob.

SECTION I.

ABRAHAM AND ISAAC (Gen. 12-27.)

Abraham was called by God because the world had again relapsed into idolatry and sin. He lived in the far East at Ur in Chaldea. In obedience to the call of God, he, at the age of 75, went forth, together with Terah his father, his wife Sarah and his nephew Lot. They journeyed to Haran east of the Euphrates. There Terah died, aged 205 years. Abraham then at God's command journeyed westward together with Lot, not knowing whither he went. For this faith he received the name of "the Father of the Faithful." When he arrived at Shechem in central Palestine God appeared to him again and told him that He had given all that land to him. Famine forced him to go to Egypt but later he returned to Bethel in central Palestine.

* Note. Shem's descendents were Arphaxad, Sal- ah, Eber, Peleg, Reu, Serug, Nahor and Terah, the father of Abraham.

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Abraham and Lot separated, because they became so rich in flocks that they could not find sufficient pasture and water. Abraham generous- ly gave to Lot the choice. Lot chose the beauti- ful and fertile plain of Sodom at the Dead Sea. Abraham located in the hill country at Hebron in Southern Palestine. When Chedorlaomer with three allied kings carried ofif Lot as captive, Abraham gathered an army of his servants 318 in number, and pursued Chedorlaomer to Hobah north of Damascus and rescued Lot and his fam- ily. On his return, MelcTiizedek, king of Salem (later Jerusalem), a priest of the most high God, met Abraham, bringing him bread and wine and giving him his blessing. Abraham in return gave him tithes.

Then God gave a promise to Abraham that he should have a son and that his seed should be as the stars for multitude. (Gen. 15: 5 — 6). This promise was later renewed and his seed were compared to the sand of the sea-shore (Gen. 22: 17) and to the dust (Gen. 28: 14). Abraham believed God's promise and it was count- ed to him for righteousness. To confirm this, God made a covenant with Abraham, which was later renewed by the addition of the rite of cir- cumcision. This covenant was further empha- sized by the visit of the three angels to Abra- ham's tent who foretold the birth of a son, Sarah laughed for she had not Abraham's faith. For this she was rebuked by the angels, but within a year she became the mother of a son, Isaac.

The three angels who visited Abraham's tent made known to him that God would destroy Sod- om and Gomorrah because of their great wicked- ness. Abraham interceded with God most earn- estly and perseveringly to spare Sodom, — for

9 129

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fifty's sake down to ten's sake. God agreed to spare it if ten righteous could be found there. As there were not that many righteous there, it was destroyed. Warned by the angels, Lot tried to get his sons-in-law to flee but they laughed him to scorn. He, with his wife and two daugh- ters fled to a neighboring town, Zoar. But his wife looked back and was turned to a pillar of salt. God rained fire out of heaven and the smoKe of the country went up as a furnace.

Abraham then went south to Beersheba where Isaac was born: When Isaac was weaned, Ish- mael, Abraham's son by the concubine Hagar, mocked him because he was jealous that Isaac was the heir. So at Sarah's request Abraham sent Hagar and Ishmael away, giving her bread and a bottle of water. They departed into the wilderness of Beersheba where they expected to die. But the angel of God appeared to Hagar r.nd gave a promise that of her child Ishmael, a great nation should rise. This was later fulfilled in the Mohammedans and the Arabs of today, whose hand like Ishmael's, is against man.

When Isaac was a young man, at God's com- mand, Abraham took him and went a three days' journey until he saw afar off the spot that had been revealed to him as the place of Isaac's sac- rifice. As he was laying the wood on Isaac, the latter asked him "Where is the lamb for the burnt offering?" Abraham answered that God would provide a lamb. Having built an altar, Abraham laid Isaac on it and was about to slay him when God interposed and a ram was offered in his stead. As a reward for being so obedient God renewed His covenant with him.

Sarah, Abraham's wife, died at the age of 127. Abraham bought for 40 sheckels of silver the cave of Machpelah at Hebron from Ephron 30

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the Hittite. There he buried her. And there he was buried and all the patriarchs after him ex- cept Joseph.

After Sarah's death Abraham sent his head- servant Eliezer to Haran, from whence he had come, to seek a wife for his son Isaac, as he did not wish him. to marry any of the idolatrous women of Canaan. Eliezer reached his destina- tion toward evening and prayed to God to point out a suitable person to be Isaac's wife. Rebecca, the grand-daughter of Nahor, Abraham's brother, came to the well to draw water. When she had filled her pitcher Eliezer asked for a drink, which she gave him. She also watered his camels, and then took him to her father. Eliezer asked him for Rebecca as the wife of Isaac. Her father granting the request, Eliezer took her to Canaan. Isaac was found waiting at the evening hour for his return. She became a blessing to Isaac and a comfort to Abraham. Abraham later married again and finally died at the age of 175.

SECTION 2.

JACOB AND HIS SONS. (Gen. 28—50.)

Isaac had two twin sons, Esau and Jacob, the former a hunter, the latter a shepherd. Esau sold his birthright, which belonged to him as the oldest, to Jacob for a mess of lentils (beans), be- cause he was famished when returning from a hunting expedition. He thus showed his low ap- preciation of its blessings. He also proved him- self unworthy of it by marrying, to the great grief of his father, two heathen Hittite women. When Isaac was old and nearly blind he sent Esau to hunt for some venison. While he was gone, Jacob, at his mother's suggestion, went to 131

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Isaac disguised as Esau. To him Isaac, thinking he was Esau, gave the birthright and the bless- ing. Later Esau came in and the deception was discovered. But Esau, though he wept, had lost the birthright.

This deception by Jacob led Esau to hate him so that his life was in danger. At his mother's suggestion he fled from hom.e to go to the far east, ostensibly to get a wife, but really to get away from his brother's wrath. As he slept at Bethel with a stone for his pillow, he saw the vision of the ladder to heaven on which angels were ascending and descending. God ap- peared to him, and renewed the covenant which He had already made with Abraham, He promised Jacob His protection and blessing and Jacob there dedicated himself to God. When Jacob arrived at Haran he found two sisters, daughters of his uncle Laban, one or whom, Rachel, met him at the well and introduced him to her family. He served seven years so as to gain Rachel for his wife. But her father deceived him and (because brides are heavily veiled there) he palmed off her older sister Leah on Jacob and Jacob had to serve Laban seven years more so as to gain Rachel as his wife. ^ Jacob had twelve sons, Reuben, Simeon, Levi, Judah, Dan, Naphthali, Gad, Asher, Issachar, Zebulun, Joseph and Ben- jamin, of whom the last two were sons of Rachel.

Jacob having prospered greatly during his twenty years' stay with Laban, fled toward Canaan again. Laban hotly pursued him and overtook him, charging him with the theft of the household gods, which Rachel, unknown to him, had taken along. Laban and Jacob finally agreed to separate and Jacob continued his journey westward to Palestine. At Mahanaim

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a troop of angels met him, sent to protect him. As ne neared Canaan he heard that his brother Esau was coming with four hundred men to meet him. Conscience was busy with Jacob, he feared Esau's revenge against him for having taken the birthright from him. So for safety's sake he di- vided his party into two bands, so that if Esau fell on the one, the other might not be destroyed. He himself retired for prayer. As he wrestled with God at Peniel till break of day the angel touched his thigh and put it out of joint, whereat the sinew instantly shrank. As he would not let God go till He blessed him, God blessed him and gave him a new name, Israel, meaning "a prince with God", instead of Jacob (supplanter). When Esau met Jacob, it was to weep, not to kill him. He accepted the liberal presents Jacob made him. Esau settled at Seir, southeast of Palestine, Jacob at Shechem in central Palestine, where he erected an altar and bought a field in which he dug the well of Jacob.

Jacob lived at Shechem seven years and then went southward. Near Bethlehem his beloved wife Rachel, died, when giving birth to Benjamin. He then lived with Isaac at Hebron in southern Pales- tine, where Isaac died aged i8o years.

Joseph was Jacob's favorite son which caused his brothers to envy him. This was increased by Jacob's gift to Joseph of the coat of many colors, and by Joseph's two dreams. In the first dream his brothers' sheaves bowed to his, which stood upright. In his second dream the sun, moon and stars did obeisance to^ him.

Jacob sent Joseph northward to his sons who were pasturing their flocks at Dothan. When they saw him they conspired against him. They would have killed him, but Reuben persuaded them to imprison him in an empty cistern. While 133

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Reuben was absent from them, Judah influenced them to sell Joseph for twenty pieces of silver to a caravan of Midianites who took him to Egypt. Reuben, when he learned what they had done, rent his clothes in sorrow. They dipped Joseph's coat of many colors into the blood of a kid and then told their father that Joseph had been torn to pieces by a wild beast, and Jacob mourned his son as dead.

Joseph was sold by the Midianites to Poti- phar, a captain of Pharaoh, king of Egypt. His faithfulness gained the confidence of his master who made him steward over his house. But Potiphar's wife tempted Joseph, which Joseph indignantly refused saying, "How can I do this great wickedness and sin against God." She then turned against Joseph and he was cast into prison. There too, his faithfulness led the keeper of the prison to give him charge of the prison. The chief baker and the chief cupbearer of Pharaoh who were prisoners, each had a dream which Joseph interpreted. The chief butler dreamt of a vine with three branches full of ripe grapes which he took and pressed into wine for Phar- aoh's cup. Joseph interpreted it, that in three days he would be restored to his former position as chief butler of Pharaoh. Joseph asked him to remember him before Pharaoh tnat he might free him from prison. The baker dreamt he had three white baskets on his head. In the upper basket were baked things for Pharaoh and the birds ate of the baskets. Joseph interpreted it that in three days Pharaoh would hang him on a tree and birds would eat his flesh. Both of the interpretations by Joseph came true.

Two years passed away when Pharaoh had a dream which made him very anxious, yet none of his wise men could interpret it. Then the 134

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chief butler, who had forgotten Joseph, remem- bered him and told Pharaoh about the interpre- tation of his dream in prison. Pharaoh then sent for Joseph and told him his dreams. In the first he saw by the banks of the river Nile seven fat and beautiful heifers feeding, but they were eaten up by seven lean heifers. In the second he saw seven full ears of wheat, devoured by seven thin blasted ears. Joseph interpreted the dreams that there would be seven years of plenty followed by seven years of famine. He advised Pharaoh to appoint a wise minister who would store up a fifth part of the wheat during the seven plenti- ful years, so as to provide against the seven years of famine. Pharaoh appointed Joseph as prime minister and made him ruler over all Egypt though only thirty years old. Joseph bought up wheat and stored it. When the famine came, he sold it to the Egyptians so that they did not starve.

]\leanwhile Jacob's family in Palestine was affected by the famine. Jacob was finally forced by it to send ten of his sons to Egypt to buy food. Joseph recognized them. He kept Simeon in Egypt as a hostage that they would bring Benja- min on their next trip. They went home sur- prised to find on the way that the money they had given Joseph for the wheat had been re- turned in their sacks. Finally the famine be- came so sore that Jacob was compelled again to send them to Egypt for food, but he refused to let Benjamin go with them. Judah finally became surety for Benjamin's return, and Jacob unwilling- ly consented. Taking Benjamin with them they went down to Egypt. Joseph had them dine with him when he gave Benjamin five times as much as the others. Joseph however was so overcome by their presence that he had to seek his chamber 135

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and had to weep there. They then departed, when Joseph sent after them and had them arrested for taking his silver divining cup. In the search the cup was found in Benjamin's sack. They were all brought back before Joseph. There Judah made a most impressive plea for Benjamin. Joseph was finally unable to control himself any longer and revealed himself to his brethren. He fell on Benjamin's neck and kissed them all, forgiving them of their sin against him. Joseph sent wagons with them to bring his father to Egypt, giving to all rich presents. Jacob, when he heard the news that Joseph was still alive, would not at first believe it, but the sight of Joseph's wagons proved to him that it was all true. He accepted the invitation of Joseph and went down to Egypt taking with him 66 of his company, so that with Joseph and his two sons, Ephraim and Manasseh, there were seventy in the chosen family.

Pharaoh gave Jacob the land of Goshen in northeastern Egypt. Joseph brought his father before Pharaoh who gave a patriarch's blessing to Pharaoh and departed to live in Goshen for ly years longer. When about to die he gave Joseph's two sons, Manasseh and Ephraim, his blessing. He also blessed his sons in a wonder- ful prophecy about their descendents (Gen. chap. 49) When Jacob died at the age of 147, Joseph embalmed his body and they made a great funer- al as they took the body back to Canaan to be buried at the Cave of Machpelah. Joseph lived 54 years longer, dying at the age of no. His body was embalmed but not buried. He made the Israelites promise that they woufd take it with them to Canaan when they, as a nation, returned to the promised land.

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Chapter III. MOSES AND THE ISRAELITES.

(1685—1451 B. C.)

SECTION I.

MOSES' EARLY LIFE.

(Ex. 1—6.) After Joseph's death there arose a Pharaoh who knew not Joseph or the IsraeHtes. Recent excavations in Egpyt have revealed that a new dynasty of kings 'came to the throne which over- turned the shepherd-kings who had been favora- ble to Joseph. The new Pharaoh was jealous of the Israelites, because they had under Gods blessing greatly multiplied in numbers. He re- duced them to slavery and compelled them to build his treasure cities, Pithom and Rameses which have recently been unearthed. Pharaoh also commanded that all the boys, born to the Israelites, should be put to death. In this way he hoped to prevent them from becoming powerful against him.

Moses was born at this critical time, the son of Amram and Jochebed, who already had two children, Aaron and Miriam. Moses' mother hid him for three months; and then no longer able to conceal him, made a covered basket of papyrus (bulrushes) and daubed it with bitumen to make it watertight. In it she placed the child and then placed the ark in the rushes of the river Nile It happened that Pharaoh's daughter came to bathe at the place where the ark was. ihe ark was noticed by her and when it was opened the babe wept. Though she recognized it as a Hebrew child yet she determined to save it. 137

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Just at that moment Miriam, who had been watching the ark, came and asked whether she wanted a nurse. Her offer was accepted and she brought Jochebed, so that his own mother be- came Moses' nurse in Pharaoh's court. He was called Moses (drawn out) because he was drawn out of the water.

Moses was brought up in all the wisdom of the Egyptians until he was 40 years old. Then he decided to cast his lot with the Israelites rather than with the Egyptians, "choosmg rather to suffer affliction with the people of God than to enjoy the pleasures of Egypt." Seeing an Egyptian taskmaster beating a Hebrew he killed the Egyptian. The next day when he saw two Hebrews striving together and interfered with them, they asked him who had made him. a prince and a judge over them. His own people were evidently not yet prepared to accept him as a leader and go 'with him to the promised land. For this killing of the Egyptian, he was compelled to flee and went to the desert or wilderness east of Egypt. While seated at a well the seven daughters of Jethro, chief of the Midianites came to water their flocks at the well but were driven off by the other shepherds. Moses however aided them and watered their flocks and for this Jethro welcomed him. He remained in the wilderness for forty years where he married Zipporah, Jeth- ro's daughter, and had two sons, Gershom and Eliezer.

SECTION 2.

ISRAEL'S DELIVERANCE FROM EGYPT.

(Ez. 7—13.) Meanwhile the oppression of the Israelites be- came so severe that their hearts turned to God 138

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for deliverance and God heard their cry. So God at the end of forty years appeared to Moses in the wilderness in the Burning Bush at Horeb. As jMoses turned aside to see why the bush was not consumed, God spoke to him and bade him not to come nearer as the place on which he stood was holy ground. God then revealed himself to Aloses as the covenant-keeping God of Abraham, Isaac and Jacob, and ordered him to go to Egypt and release the Israelites from cap- tivity and lead them to the Promised Land. To remove any doubts in the minds of the Israelites about his being their God-appointed deliverer, Moses was directed to tell them that "I am" had sent him.

Because Moses complained that he was not of ready speech, his brother Aaron was appointed to go with him as his spokesman. ]\Ioses and Aaron then appeared before the elders of Israel and told them God's signs to i\loses. Their afflictions had softened their hearts and they be- lieved.

Moses and Aaron then appeared before Pharaoh and asked that Israel be permitted to go into the wilderness. Pharaoh not only refused but increased the burdens, ordering their task- masters not to give them chopped straw any more, so that they would lose time and strength by go- ing into the fields to gather straw which should hold the clay of their bricks together. God then lea the Israelites out with a high hand, through the Ten Plagues.

1st Plague (Blood). The river Nile was turned into blood for seven days. The magicians of Egypt imitated this and Pharaoh's heart was still hardened.

2nd Plague (Frogs). Frogs came up in countless numbers defiling everything even the 139

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chambers of the king. Pharaoh's magicians imi- tated this plague. Then Pharaoh sent for Moses promising to let Israel go. On the morrow the frogs died and the land stank. But Pharaoh hardened his heart and refused to let Israel go.

3rd Plague (Lice). Out of the dust came forth lice. This the magicians of Pharaoh were not able to imitate. But still his heart was hardened.

4th Plague (Flies or Beetles). The air was smitten and the land filled with flies, except in the land of Goshen where the Israelites lived. Pharaoh finally granted permission for them to go a three days journey into the wilderness. But as soon as the plague was lifted Pharaoh hardened his heart.

5th Plague (Murrain). God sent a plague of murrain on the beasts so that all the cattle of Egypt died but none of the cattle of the Israelites. Still Pharaoh hardened his heart.

6th Plague (Boils). The previous plagues had been on animals but now God touched the persons of the Egyptians. Moses and Aaron sprinkled handfuls of ashes toward heaven and boils broke out on man and beast. The Egyptian magicians were so smitten by boils that they could not appear before Pharaoh. But Pharaoh still remained hardened.

7th Plague (Hail). All that were in the field, both men and beasts, were killed by hail. But in the land of Goshen where were the Israel- ites there was no hail. Pharaoh promised to let Israel go but when the plague was over he re- fused.

8th Plague (Locusts). Moses stretched forth his hand and locusts came, eating up every blade of grass. Pharaoh prayed to be 140

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delivered from the plague but still hardened his heart.

9th Plague (Darkness). For three days darkness hung over Egypt, but Israel had light. Pharaoh then granted permission for the Israel- ites to take their families but not to take their cattle with them. Moses refused to go without them. Pharaoh refused and forbade IMoses to see his face again. IMoses then prophesied the last plague and departed from him.

loth Plague (Death of Firstborn). On the third day of the plague of darkness the Israelites celebrated their Passover on the fourteenth day of Nisan, the seventh month. Each household killed a Paschal lamb and sprinkled the lintel of the door and the doorposts with its blood. This feast was called the Passover because that night the angel of death, seeing the blood on the door of the Israelites, passed over them. They ate the lamb roasted^ together with unleavened bread and bitter herbs, standing with their loins girt, their sandals on their feet, and their staff in their hands as if about to go on a journey. After the feast they were to eat unleavened bread seven days and the passover was to become a perpetual feast.

At midnight the angel of death passed over Egypt, entering every house, smiting the firstborn with death from the lowest to the house of Pharaoh. ^ Pharaoh at last gave way and urged the immediate departure of the Israelites. They went in such haste that they did not wait for their bread to be baked, but took the dough along. They numbered about 600,000 men, in all 2,500,000. God guided them through the wilderness by a cloud by day and a pillar of fire by night.

The wanderings of the Israelites lasted about forty years and are divided into three parts:

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1. The journey from Egypt to Sinai,

2. The journey from Sinai to Kadesh- Barnea,

3. The journey from Kadesh-Barnea to the Promised Land.

SECTION 3.

THE JOURNEY TO SINAI.

(Ex. 14—18.)

The Israelites marched from Rameses in the land of Goshen, After stopping at Succoth and Etham they found themselves on the west side of the Red Sea at its northern end. Meanwhile Pharaoh had changed his mind and had sent out his army against them to force them to return. Shut in by the sea before them and Pharaoh's army behind them, they were in a desperate strait. But God performed a miracle to save them from the Egyptians. The pillar of fire went be- hind the Israelites to protect . them from the Egyptians. Then Moses stretched forth his rod over the sea and its waters were divided and the Israelites went over on dry land. The 600 char- iots of Pharaoh's army boldly rushed after them : but the waters returning on them, they were all drowned. Then Miriam sang a song of rejoicing for their miraculous deliverance.

They travelled along the east coast of the Dead Sea south-eastward. They passed Marah, whose bitter waters Moses sweetened, and Elim, an oasis of palm-trees. They then entered the wilderness of Sin. There occurred their next trial since leaving Egypt — their unleavened bread gave out. They murmured against God; He sent them quails in abundance and manna every morning except the Sabbath (but the day before they received a double portion). At 142

BIBLE HISTORY.

Rephidim, the Israelites again murmured against Moses because there was no water. Moses struck the rock with his rod and out of it came water. At Rephidim the Israelites fought their first great battle. They were attacked by the Amalekites.. While Joshua led the army, Moses stood on the top of the hill with the rod of God outstretched. While he held it up, the Israelites were successful ; when he through weariness let it fall, the battle went against them. So Aaron and Hur assisted in holding up his weary hands so that Israel gained the victory,

SECTION 4.

THE ISRAELITES AT MT. SINAI.

(Ex. 19—24. 31—35.)

After traveling two months the Israelites reached Mt. Sinai in the southern part of the peninsula of Sinai. Before it they encamped about a year. They there went to school in the wilderness and were taught by God. He taught them how to worship an unseen God, — the opposite of the awful idolatries of Egypt. God spoke to them out of the thick cloud on the mountain, warning Israel to purify themselves and not to touch the mount. God gave the ten commandments through ]\Ioses to the people and also the precepts. (Exodus chap. 20 — 23) which Moses wrote in a book and read to the people. ^ JMoses was then called up into the mountain for forty days where he was instructed about the building of the tabernacle and other sacrifices about to be taught to the Jews.

While Moses was up in the mountain the

Israelites, thinking he had been lost, asked Aaron

to make a golden calf. iMoses, attended

by Joshua, then came down the mountain.

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BIBLE HISTORY.

When he saw them worshiping the golden calf, he became very angry and broke into pieces the stone on which the ten commandments were written. He then destroyed the golden calf and ground it to powder. He compelled the people to drink the water of the stream on which he had scattered it. After upbraiding Aaron, he called to the tribes "Who is on the Lords side?" and the men of his own tribe of Levi alone fol- lowed him. He commanded them to slay all the idolaters, which they did to the number of 3000. For this act the tribe of Levi ever after was the sacred tribe.

Moses again went up into Mount Sinai where he interceded with God for the people. He received anew the two tables of stone on which the ten commandments were written. When he came down from the mountain, his face shone : so that the people were afraid to come nigh to him and he covered his face with a veil when he recited to them Gods commands. He then asked for freewill offerings for the building of the tabernacle. Two men, Bezaleel and Aholiab, skilled workmen made the tabernacle with all its furniture after the pattern shown to Moses in the mount. A year after the Israelites had left Egypt, the tabernacle was set up by Moses, who then anoint- ed Aaron and his sons to the priesthood. The glory of the Lord came down visibly on the tabernacle. For a month after this, he arranged the service of the tabernacle as given in the book of Leviticus.

SECTION 5 *

THE TABERNACLE AND ITS FEASTS.

(Ex. 25—30. 36— Lev. 27.)

The tabernacle was surrounded by a court,

* This section may be omitted in the Bible study 144

BIBLE HISTORY.

the building being 45 feet long, 15 feet wide and 15 high. Withni it were two rooms, the Holy Place and the Holy of Holies. In front of the Holy Place was the great altar of burnt offering, lYz feet square and 43^ feet high, and a brazen laver to hold the water with which the priests washed their hands and feet before offering the sacrifices.

The Holy Place contained three things, the altar of incense, the table of shew-bread and the golden candlestick. The altar was 18 inches by 36 inches in height. On this incense was to be offered daily. The table of the shewbread was 3 feet long, 18 inches wide and 27 inches high. Upon it were placed every Sabbath 12 cakes of fine flour in two rows. The golden candlestick had seven lamps.

The Holy of Holies was the most sacred place of all. It contained the ark of the covenant, a chest four feet long and a little over two feet wide and high. On top of it over-shadowing it, were two cherubim, whose outstretched wings met over it. This was the mercy-seat and was considered the place of God's peculiar presence. In the ark were placed the tables of stone con- taining the ten commandments. The whole building was very expensive, costing perhaps about a million of dollars.

Moses anointed priests to ofificiate at the tabernacle of whom Aaron was the high priest. They alone could offer sacrifices. The Levites were also appointed to assist the priests. The high priest was to enter the Holy of Holies only once a year. The priests were to perform the sacrifices, to keep the golden candle- stick lit and to teach the Israelites the law of God. The Levites were to carry the tabernacle, keep watch over it and prepare its supplies.. 10 145

BIBLE HISTORY,

The sacrifices at the temple were five: the burnt-offering, the meat-offering, the sin-offer- ing, the trespass-offering and the peace-offering.

1. The burnt-offering was so called, because the whole of the animal was burnt up. The vic- tims might be a bullock, a lamb, or young pigeons. The burnt-offering was a sign of entire conse- cration.

2. The meat- and drink-offering accompanied the burnt-offering and was a sign of entire con- secration.

3. The sin-offering was a sacrifice especially for sins committed through ignorance.

4. The trespass-offering was also a sacrifice for sin, but especially for known sins.

5. The peace-offering was a thanksgiving offering. Only a part of the sacrifice was burnt at the altar and thus offered to God. Another part of it was taken by the priests and a third part eaten by the giver. It was a sign of com- munion.

The festivals were three, Passover, Pentecost and Tabernacles. These festivals had each a threefold significance, two to the Jews and one to us as Christians. The first was a historic sig- nificance ; the second, an agricultural ; the third, a prophetic or Messianic.

The Passover was a seven day feast. Its historical significance was that it commemorated the departure of the Israelites from Egypt, the "passing over" of the Angel of death, over their homes, on the night of the passover, so that no one was slain ; while the first-born in every Egyptian