[1011] On the Dutch translations, see especially the learned work of Professor Doedes, of Utrecht, pp. 74-128, with fac-similes at the end of the volume.

[1011] On the Dutch translations, see especially the learned work of Professor Doedes, of Utrecht, pp. 74-128, with fac-similes at the end of the volume.

[1012] I have before me a Græco-Latin edition of the Catechism katecheseis tes chrispanikes threskeias, by Sylburg, and of the Belgic Confession by Jac. Revius, printed at Utrecht, 1660. Earlier editions I see noticed in catalogues.

[1013] Niemeyer (Proleg. p. lxii.) mentions a Polish translation by Prasmovius, a Hungarian by Scarasius, an Arabic by Chelius, a Singalese by Konyer, besides French, Italian, Spanish, English, Bohemian, modern Greek, and Hebrew versions. Doedes (p. 41) adds a Persian and a Malayan translation. There are no doubt many other versions.

[1014] An English edition, without the name of the translator, appeared A.D. 1591 at Edinburgh, 'by publick Authority, for the Use of Scotland,' and also repeatedly in connection with the 'Psalm-Book and the Book of Common Order.' It is embodied in Dunlop's Collection of Confessions of Faith, etc., of publick authority in the Church of Scotland (Edinburgh, 1719-1722), Vol. II. pp. 273-361, and reproduced by Dr. Horatius Bonar in his Catechisms of the Scottish Reformation (London, 1866), pp. 112-170. Dr. Bonar says (p. 171): 'There are several translations of the Heidelberg or Palatine Catechism; and our Church [the Church of Scotland] seems not to have kept to one. In the edition of the Book of Common Order before us (1615), the Catechism is given alone; in that which Dunlop has followed, it has the "Arguments" and "Uses" of Bastingius.' Another translation by Bishop Henry Parry, of Worcester (d. 1616), appeared (together with the commentary of Ursinus) at Oxford, 1509 and 1601. It was often republished--at Edinburgh, 1615 (with sundry variations, see Bonar, p. 172), again in London, 1633, 1645, 1728, 1851, and quite recently (from the Oxford edition of 1601, with the variations of the edition of 1728) by Dr. Gerhart and Dr. Louis Steiner in the 'Mercersburg Review' for 1861, pp. 74 sqq. The one now in use in the Dutch and German Reformed Churches in America, is traced (by the late Dr. De Witt of New York) to Dr. Laidlie, originally from Scotland, minister at Flushing, Long Island, and was adopted, 1771, by the Synod of the Reformed Dutch Church. These three English translations seem to be only different recensions of one translation compared with the Latin text.

[1015] See the tercentenary triglot edition of 1863, noticed in the literature above.

[1016] So also the Oxford Sylloge. The ed. Græco-Latina of Sylburg reads instead: plenissima solutione facta.

[1017] Al. edd. illa.

[1018] Al. Alterum.

[1019] The redundant 'wholly' occurs also in the Edinburgh edition of 1615, which, to judge from the specimens given by Horatius Bonar (in Catechisms of the Scottish Reformation, p. 172), is a reprint of Parry's translation with a few variations.

[1020] Dr. Nevan {Tercentenary Edition, Introd. p. 95) says: 'No question in the whole Catechism has been more admired than this, and none surely is more worthy of admiration. Where shall we find, in the same compass, a more beautifully graphic, or a more impressively full and pregnant representation of all that is comprehended for us in the grace of our Lord and Saviour Jesus Christ? For thousands and tens of thousands, during the past three hundred years, it has been as a whole system of theology in the best sense of the term, their pole-star over the sea of life, and the sheet-anchor of their hope amid the waves of death. But what we quote it for now is simply to show the mind that actuates and rules the Catechism throughout. We have here at once its fundamental conception and the reigning law of its construction; the key-note, we may say, which governs its universal sense, and whose grandly solemn tones continue to make themselves heard through all its utterances from beginning to end.'

[1021] Ques. 44 is hardly an exception; for the idea therein expressed is no error per se, but only a false interpretation of the article on Christ's descent into hell (Hades) in the Apostles' Creed, which places it, as an actual fact, between death and the resurrection, in accordance with the Scriptures (Luke xxiii. 43; Acts ii. 27, 31; 1 Pet. iii. 19; iv. 6; Eph. iv. 9, 10); while the Catechism, following Calvin and Lasky, understands it figuratively of Christ's suffering on the cross.

[1022] 'It may be questioned,' says Dr. Bonar, of the Free Church of Scotland, 'whether the Church gained any thing by the exchange of the Reformation standards for those of the seventeenth century. The scholastic mold in which the latter are cast has somewhat trenched upon the ease and breadth which mark the former; and the skillful metaphysics employed at Westminster in giving lawyer-like precision to each statement have imparted a local and temporary aspect to the new which did not belong to the more ancient standards. Or, enlarging the remark, we may say that there is something about the theology of the Reformation which renders it less likely to become obsolete than the theology of the covenant. The simpler formulas of the older age are quite as explicit as those of the later; while by the adoption of the Biblical in preference to the scholastic mode of expression they have secured for themselves a buoyancy which will bear them up when the others go down. The old age of that generation is likely to be greener than that of their posterity.' (Catechisms of the Scottish Reformation, Preface, p. viii.)

[1023] For example, the fourth (third) commandment is thus condensed: 'Du sollst den Feiertag heiligen' (Thou shalt keep holy the rest-day).

[1024] Comp. p. 251, note 2.

[1025] The Germans express the different aspects of the law by calling it a Sündenspiegel, Sündenriegel, and Lebensregel, a mirror of sin, a bar of sin, and a rule of life.

[1026] Hence in Germany the term 'Catholic' and 'Romanist' are used synonymously, and the proverb 'Das ist um katholisch zu werden' expresses a desperate condition of things. The English Churches have properly retained the term 'catholic' in its good old sense, instead of allowing Romanists to monopolize it.

[1027] This curious document, which throws light upon that Synod hitherto little known, has been recently recovered and published by Wolters in the Studien mud Kritiken for 1867, No. 1, pp. 15 sqq. The Lutheran author, perhaps a dissenting member of the Synod, gives a list of the measures for the introduction of the Catechism and the abolition of various abuses, and accompanies them with bitter marginal comments, such as: 'This is a lie and against God's Word;' 'This is the Anabaptist heresy;' 'To spread Zwinglianism;' 'Friss Vogel oder stirb;' 'Ad spargendam zizaniam;' 'Ut citius imbibant venenum;' 'Evangelii abrogatio;' 'Hispanica inquisitio.'

[1028] See on this Lutheran opposition Wolters, l.c., and in his earlier book, Der Heidelb. Katechismus in seiner Urgestalt (1864), pp. 141-196; Nevin, Introd. to the Tercent. Ed. pp. 42 sqq.; and especially Sudhoff, Olevianus und Ursinus, pp. 140 sqq.

[1029] See above, pp. 288 sqq.

[1030] Hundeshagen says of Frederick III.: 'He is acknowledged to be the greatest ruler which the evangelical Palatinate ever had, and as to personal piety and loyalty to his faith the shining model of an evangelical prince.' See his art. on the City and University of Heidelberg, in the Gedenkbuch der 300 jähr. Jubelfeier des Heidelb. Kat. pp. 58, 59.

[1031] On the symbolical status of the Evangelical Church in Baden, see two essays of Dr. Hundeshagen, Die Bekenntnissgrundlage der vereinigten evangelischen Kirche im Grossherzogthum Baden (1851), and an address delivered before a Pastoral Conference at Durlach, on the same subject, 1851, republished in his Schriften und Abhandlungen, ed. by Dr. Christlieb, Gotha, 1875, Vol. II. pp. 119 sqq.

[1032] The editions used in the Canton Berne have an anti-supralapsarian addition to Question 27: 'Und obwohl die Sünden durch Gottes Fürsehung werden regiert, so ist doch Gott keine Ursache der Sünde; denn das Ziel unterscheidet die Werke. Siehe Exempel an Joseph und seinen Brüdern, an David und Simei, an Christo und den Juden.' This addition is found as early as 1697. Noticed by Trechsel in Studien und Kritiken for 1867, p. 574.

[1033] So I was informed by the late court chaplain, Dr. Snethlage, of Berlin, who was originally Reformed, and who confirmed several members of the royal family.

[1034] A special committee, appointed by the Old School Assembly of 1869, reported to the first reunited Assembly of 1870, after a laudatory description of the Heidelberg Catechism, the following resolutions, which were unanimously adopted: 1. Resolved, That this General Assembly recognizes in the Heidelberg Catechism a valuable Scriptural compendium of Christian doctrine and duty. 2. Resolved, That if any churches desire to employ the Heidelberg Catechism in the instruction of their children, they may do so with the approbation of this Assembly. See the Minutes of the General Assembly of the Presbyterian Church in the United States of America for 1870, p. 120, and the Memorial volume on Presbyterian Reunion (New York, 1870), p. 454.

[1035] Among these we mention the articles on the Heidelberg Catechism by Ullmann, Sack, Plitt, Hundeshagen, Wolters, and Trechsel, in the Studien und Kritiken for 1863, 1864, and 1867, the discovery and reprint of the ed. princeps by Wolters (1864), and a collection of excellent sermons by distinguished Reformed pulpit orators, under the title, 'Der einzige Trost im Leben und Sterben,' Elberfeld, 1863.

[1036] See the Tercentenary Monument (574 pages), and the Gedenkbuch der dreihundert jährigen Jubelfeier des Heidelberger Katechismus (449 pages), both published at Philadelphia. 1863. The German edition gives the correspondence and essays of Drs. Herzog, Ebrard, Ullmann, Hundeshagen, Lange, and Schotel, in the original German, together with a history of the Catechism by the editor. The Anglo-American essays and addresses of Drs. Nevin, Schaff, Gerhart, Harbaugh, Wolff, Bomberger, Porter, De Witt, Kieffer, Theodor and Thomas Appel, Schneck, Russell, Gans, and Bausmann, are found in full in the English edition.

[1037] 'Arbitror meliorem Catechismum non editum esse. Deo sit gloria qui largiatur successum' (1563). See Ursinus, Apol. Catech. in the Præfatio.

[1038] This judgment is quoted on the title-page of the later editions of Bishop Parry's translation, London ed. 1728; reprinted, London, 1851.

[1039] In Piper's Evang. Kalender for 1862, p. 191. Comp. also his art. in the Studien und Kritiken for 1863, and in the Gedenkbuch, etc.

[1040] Das Dogma v. heil. Abendmahl, Vol. II. p. 604.

[1041] Or, fullness of soul (gemüthliche Innigkeit).

[1042] Geschichte des christl. Lebens, Vol. I. p. 392.

[1043] Theol. Handbuch zur Auslegung des Heid. Kat. p. 493.

[1044] See his instructive review of Sudhoff's Handbuch, in the Studien und Kritiken for 1864, pp. 153-180. It is gratifying to me that this distinguished divine fully indorses, on p. 169, the view which I had previously given of the theology of the Heidelberg Catechism and its relation to Calvinism in opposition to Sudhoff on the one hand and Heppe on the other.

[1045] In the Studien und Kritiken for 1863, p. 25.

[1046] In the Mercersburg Review for 1857, p. 102.

[1047] Tercentenary Edition, Introd. pp. 120-122.

[1048] Kirchengeschichte, Leipz. 1870 (3d edition), Vol. IV. p. 312.

[1049] Immanuel. Der Heidelb. Kat., etc., 1870, p. 15.

[1050] Guericke, Kirchengeschichte, Vol. III. p. 610 (7th edition), and his Symbolik. Kurtz, Lehrbuch der Kirchengeschichte, p. 508 (5th edition).

[1051] See art. Krafft, by Goebel, in Herzog's Encykl. Vol. VIII. p. 37.