|
|
BELGIC
CONFESSION
THE oldest of the doctrinal standards of the
Christian Reformed Church is the Confession of Faith, popularly known as
the Belgic Confession, following the seventeenth-century Latin designation
"Confessio Belgica." "Belgica" referred to the whole of the Netherlands,
both north and south, which today is divided into the Netherlands and
Belgium. The confession's chief author was Guido de Bräs, a preacher of
the Reformed churches of the Netherlands, who died a martyr to the faith
in the year 1567.
During the sixteenth century the churches in this
country were exposed to the most terrible persecution by the Roman
Catholic government. To protest against this cruel oppression, and to
prove to the persecutors that the adherents of the Reformed faith were not
rebels, as was laid to their charge, but law-abiding citizens who
professed the true Christian doctrine according to the Holy Scriptures, de
Bräs prepared this confession in the year 1561. In the following year a
copy was sent to King Philip II, together with an address in which the
petitioners declared that they were ready to obey the government in all
lawful things, but that they would "offer their backs to stripes, their
tongues to knives, their mouths to gags, and their whole bodies to the
fire," rather than deny the truth expressed in this confession. Although
the immediate purpose of securing freedom from persecution was not
attained, and de Bräs himself fell as one of the many thousands who sealed
their faith with their lives, his work has endured and will continue to
endure. In its composition the author availed himself to some extent of a
confession of the Reformed churches in France, written chiefly by John
Calvin, published two years earlier.
The work of de Bräs, however, is not a mere revision
of Calvin's work, but an independent composition. In 1566 the text of this
confession was revised at a synod held at Antwerp. In the Netherlands it
was at once gladly received by the churches, and it was adopted by
national synods held during the last three decades of the sixteenth
century. The text, not the contents, was revised again at the Synod of
Dort in 1618-19 and adopted as one of the doctrinal standards to which all
officebearers in the Reformed churches were required to subscribe. The
confession stands as one of the best symbolical statements of Reformed
doctrine. The translation presented here is based on the French text of
1619.
Article 1: The Only God
- We all believe in our hearts and confess with our mouths that there is
a single and simple spiritual being, whom we call God -- eternal,
incomprehensible, invisible, unchangeable, infinite, almighty; completely
wise, just, and good, and the overflowing source of all good.
Article 2: The Means by Which We Know God
- We know him by two means:
First, by the creation, preservation, and government of the universe,
since that universe is before our eyes like a beautiful book in which all
creatures, great and small, are as letters to make us ponder the invisible
things of God: his eternal power and his divinity, as the apostle Paul
says in Romans 1:20.
All these things are enough to convict men and to leave them without
excuse.
Second, he makes himself known to us more openly by his holy and divine
Word, as much as we need in this life, for his glory and for the salvation
of his own.
Article 3: The Written Word of God
- We confess that this Word of God was not sent nor delivered by the
will of men, but that holy men of God spoke, being moved by the Holy
Spirit, as Peter says.^1
Afterwards our God-- because of the special care he has for us and our
salvation-- commanded his servants, the prophets and apostles, to commit
this revealed Word to writing. He himself wrote with his own finger the
two tables of the law.
Therefore we call such writings holy and divine Scriptures. ^1 2 Pet.
1:21
Article 4: The Canonical Books
- We include in the Holy Scripture the two volumes of the Old and New
Testaments. They are canonical books with which there can be no quarrel at
all.
In the church of God the list is as follows: In the Old Testament, the
five books of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy;
the books of Joshua, Judges, and Ruth; the two books of Samuel, and two of
Kings; the two books of Chronicles, called Paralipomenon; the first book
of Ezra; Nehemiah, Esther, Job; the Psalms of David; the three books of
Solomon-- Proverbs, Ecclesiastes, and the Song; the four major prophets--
Isaiah, Jeremiah, Ezekiel, Daniel; and then the other twelve minor
prophets-- Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk,
Zephaniah, Haggai, Zechariah, Malachi.
In the New Testament, the four gospels-- Matthew, Mark, Luke, and John;
the Acts of the Apostles; the fourteen letters of Paul-- to the Romans;
the two letters to the Corinthians; to the Galatians, Ephesians,
Philippians, and Colossians; the two letters to the Thessalonians; the two
letters to Timothy; to Titus, Philemon, and to the Hebrews; the seven
letters of the other apostles-- one of James; two of Peter; three of John;
one of Jude; and the Revelation of the apostle John.
Article 5: The Authority of Scripture
Article 6: The Difference Between Canonical and Apocryphal Books
Article 7: The Sufficiency of Scripture
- We believe that this Holy Scripture contains the will of God
completely and that everything one must believe to be saved is
sufficiently taught in it. For since the entire manner of service which
God requires of us is described in it at great length, no one-- even an
apostle or an angel from heaven, as Paul says--^2 ought to teach other
than what the Holy Scriptures have already taught us. For since it is
forbidden to add to or subtract from the Word of God,^3 this plainly
demonstrates that the teaching is perfect and complete in all respects.
Therefore we must not consider human writings-- no matter how holy
their authors may have been-- equal to the divine writings; nor may we put
custom, nor the majority, nor age, nor the passage of time or persons, nor
councils, decrees, or official decisions above the truth of God, for truth
is above everything else.
For all human beings are liars by nature and more vain than vanity
itself.
Therefore we reject with all our hearts everything that does not agree
with this infallible rule, as we are taught to do by the apostles when
they say, "Test the spirits to see if they are of God,"^4 and also, "If
anyone comes to you and does not bring this teaching, do not receive him
into your house."^5 ^2 Gal. 1:8 ^3 Deut. 12:32; Rev. 22:18-19 ^4 1 John
4:1 ^5 2 John 10
Article 8: The Trinity
- In keeping with this truth and Word of God we believe in one God, who
is one single essence, in whom there are three persons, really, truly, and
eternally distinct according to their incommunicable properties-- namely,
Father, Son, and Holy Spirit. The Father is the cause, origin, and source
of all things, visible as well as invisible.
The Son is the Word, the Wisdom, and the image of the Father.
The Holy Spirit is the eternal power and might, proceeding from the
Father and the Son.
Nevertheless, this distinction does not divide God into three, since
Scripture teaches us that the Father, the Son, and the Holy Spirit each
has his own subsistence distinguished by characteristics-- yet in such a
way that these three persons are only one God.
It is evident then that the Father is not the Son and that the Son is
not the Father, and that likewise the Holy Spirit is neither the Father
nor the Son.
Nevertheless, these persons, thus distinct, are neither divided nor
fused or mixed together.
For the Father did not take on flesh, nor did the Spirit, but only the
Son.
The Father was never without his Son, nor without his Holy Spirit,
since all these are equal from eternity, in one and the same essence.
There is neither a first nor a last, for all three are one in truth and
power, in goodness and mercy.
Article 9: The Scriptural Witness on the Trinity
- All these things we know from the testimonies of Holy Scripture as
well as from the effects of the persons, especially from those we feel
within ourselves.
The testimonies of the Holy Scriptures, which teach us to believe in
this Holy Trinity, are written in many places of the Old Testament, which
need not be enumerated but only chosen with discretion.
In the book of Genesis God says, "Let us make man in our image,
according to our likeness." So "God created man in his own image"--
indeed, "male and female he created them."^6 "Behold, man has become like
one of us."^7
It appears from this that there is a plurality of persons within the
Deity, when he says, "Let us make man in our image"-- and afterwards he
indicates the unity when he says, "God created."
It is true that he does not say here how many persons there are-- but
what is somewhat obscure to us in the Old Testament is very clear in the
New.
For when our Lord was baptized in the Jordan, the voice of the Father
was heard saying, "This is my dear Son";^8 the Son was seen in the water;
and the Holy Spirit appeared in the form of a dove.
So, in the baptism of all believers this form was prescribed by Christ:
"Baptize all people in the name of the Father, and of the Son, and of the
Holy Spirit."^9
In the Gospel according to Luke the angel Gabriel says to Mary, the
mother of our Lord: "The Holy Spirit will come upon you, and the power of
the Most High will overshadow you; and therefore that holy one to be born
of you shall be called the Son of God."^10
And in another place it says: "The grace of our Lord Jesus Christ, and
the love of God, and the fellowship of the Holy Spirit be with you."^11
"There are three who bear witness in heaven-- the Father, the Word, and
the Holy Spirit-- and these three are one."^12
In all these passages we are fully taught that there are three persons
in the one and only divine essence. And although this doctrine surpasses
human understanding, we nevertheless believe it now, through the Word,
waiting to know and enjoy it fully in heaven.
Furthermore, we must note the particular works and activities of these
three persons in relation to us. The Father is called our Creator, by
reason of his power. The Son is our Savior and Redeemer, by his blood. The
Holy Spirit is our Sanctifier, by his living in our hearts.
This doctrine of the holy Trinity has always been maintained in the
true church, from the time of the apostles until the present, against
Jews, Muslims, and certain false Christians and heretics, such as Marcion,
Mani, Praxeas, Sabellius, Paul of Samosata, Arius, and others like them,
who were rightly condemned by the holy fathers.
And so, in this matter we willingly accept the three ecumenical
creeds-- the Apostles', Nicene, and Athanasian-- as well as what the
ancient fathers decided in agreement with them.
^6 Gen. 1:26-27 ^7 Gen. 3:22 ^8 Matt. 3:17 ^9 Matt. 28:19 ^10 Luke 1:35
^11 2 Cor. 13:14 ^12 1 John 5:7 (KJV)
Article 10: The Deity of Christ
- We believe that Jesus Christ, according to his divine nature, is the
only Son of God-- eternally begotten, not made nor created, for then he
would be a creature.
He is one in essence with the Father; coeternal; the exact image of the
person of the Father and the "reflection of his glory,"^13 being in all
things like him.
He is the Son of God not only from the time he assumed our nature but
from all eternity, as the following testimonies teach us when they are
taken together.
Moses says that God "created the world";^14 and John says that "all
things were created by the Word,"^15 which he calls God. The apostle says
that "God made the world by his Son."^16 He also says that "God created
all things by Jesus Christ."^17
And so it must follow that he who is called God, the Word, the Son, and
Jesus Christ already existed when all things were created by him.
Therefore the prophet Micah says that his origin is "from ancient
times, from eternity."^18 And the apostle says that he has "neither
beginning of days nor end of life."^19
So then, he is the true eternal God, the Almighty, whom we invoke,
worship, and serve.
^13 Col. 1:15; Heb. 1:3 ^14 Gen. 1:1 ^15 John 1:3 ^16 Heb. 1:2 ^17 Col.
1:16 ^18 Mic. 5:2 ^19 Heb. 7:3
Article 11: The Deity of the Holy Spirit
Article 12: The Creation of All Things
- We believe that the Father created heaven and earth and all other
creatures from nothing, when it seemed good to him, by his Word-- that is
to say, by his Son.
He has given all creatures their being, form, and appearance, and their
various functions for serving their Creator.
Even now he also sustains and governs them all, according to his
eternal providence, and by his infinite power, that they may serve man, in
order that man may serve God.
He has also created the angels good, that they might be his messengers
and serve his elect.
Some of them have fallen from the excellence in which God created them
into eternal perdition; and the others have persisted and remained in
their orginal state, by the grace of God.
The devils and evil spirits are so corrupt that they are enemies of God
and of everything good. They lie in wait for the church and every member
of it like thieves, with all their power, to destroy and spoil everything
by their deceptions.
So then, by their own wickedness they are condemned to everlasting
damnation, daily awaiting their torments.
For that reason we detest the error of the Sadducees, who deny that
there are spirits and angels, and also the error of the Manicheans, who
say that the devils originated by themselves, being evil by nature,
without having been corrupted.
Article 13: The Doctrine of God's Providence
- We believe that this good God, after he created all things, did not
abandon them to chance or fortune but leads and governs them according to
his holy will, in such a way that nothing happens in this world without
his orderly arrangement.
Yet God is not the author of, nor can he be charged with, the sin that
occurs. For his power and goodness are so great and incomprehensible that
he arranges and does his work very well and justly even when the devils
and wicked men act unjustly.
We do not wish to inquire with undue curiosity into what he does that
surpasses human understanding and is beyond our ability to comprehend. But
in all humility and reverence we adore the just judgments of God, which
are hidden from us, being content to be Christ's disciples, so as to learn
only what he shows us in his Word, without going beyond those limits.
This doctrine gives us unspeakable comfort since it teaches us that
nothing can happen to us by chance but only by the arrangement of our
gracious heavenly Father. He watches over us with fatherly care, keeping
all creatures under his control, so that not one of the hairs on our heads
(for they are all numbered) nor even a little bird can fall to the
ground^20 without the will of our Father.
In this thought we rest, knowing that he holds in check the devils and
all our enemies, who cannot hurt us without his permission and will.
For that reason we reject the damnable error of the Epicureans, who say
that God involves himself in nothing and leaves everything to chance.
^20 Matt. 10:29-30
Article 14: The Creation and Fall of Man
- We believe that God created man from the dust of the earth and made
and formed him in his image and likeness-- good, just, and holy; able by
his own will to conform in all things to the will of God.
But when he was in honor he did not understand it^21 and did not
recognize his excellence. But he subjected himself willingly to sin and
consequently to death and the curse, lending his ear to the word of the
devil.
For he transgressed the commandment of life, which he had received, and
by his sin he separated himself from God, who was his true life, having
corrupted his entire nature.
So he made himself guilty and subject to physical and spiritual death,
having become wicked, perverse, and corrupt in all his ways. He lost all
his excellent gifts which he had received from God, and he retained none
of them except for small traces which are enough to make him inexcusable.
Moreover, all the light in us is turned to darkness, as the Scripture
teaches us: "The light shone in the darkness, and the darkness did not
receive it."^22 Here John calls men "darkness."
Therefore we reject everything taught to the contrary concerning man's
free will, since man is nothing but the slave of sin and cannot do a thing
unless it is "given him from heaven."^23
For who can boast of being able to do anything good by himself, since
Christ says, "No one can come to me unless my Father who sent me draws
him"?^24
Who can glory in his own will when he understands that "the mind of the
flesh is enmity against God"?^25 Who can speak of his own knowledge in
view of the fact that "the natural man does not understand the things of
the Spirit of God"?^26
In short, who can produce a single thought, since he knows that we are
"not able to think a thing" about ourselves, by ourselves, but that "our
ability is from God"?^27
And therefore, what the apostle says ought rightly to stand fixed and
firm: "God works within us both to will and to do according to his good
pleasure."^28
For there is no understanding nor will conforming to God's
understanding and will apart from Christ's involvement, as he teaches us
when he says, "Without me you can do nothing."^29
^21 Ps. 49:20 ^22 John 1:5 ^23 John 3:27 ^24 John 6:44 ^25 Rom. 8:7 ^26
1 Cor. 2:14 ^27 2 Cor. 3:5 ^28 Phil. 2:13 ^29 John 15:5
Article 15: The Doctrine of Original Sin
- We believe that by the disobedience of Adam original sin has been
spread through the whole human race.
It is a corruption of all nature-- an inherited depravity which even
infects small infants in their mother's womb, and the root which produces
in man every sort of sin. It is therefore so vile and enormous in God's
sight that it is enough to condemn the human race, and it is not abolished
or wholly uprooted even by baptism, seeing that sin constantly boils forth
as though from a contaminated spring.
Nevertheless, it is not imputed to God's children for their
condemnation but is forgiven by his grace and mercy-- not to put them to
sleep but so that the awareness of this corruption might often make
believers groan as they long to be set free from the "body of this
death."^30
Therefore we reject the error of the Pelagians who say that this sin is
nothing else than a matter of imitation.
^30 Rom. 7:24
Article 16: The Doctrine of Election
- We believe that-- all Adam's descendants having thus fallen into
perdition and ruin by the sin of the first man-- God showed himself to be
as he is: merciful and just.
He is merciful in withdrawing and saving from this perdition those whom
he, in his eternal and unchangeable counsel, has elected and chosen in
Jesus Christ our Lord by his pure goodness, without any consideration of
their works.
He is just in leaving the others in their ruin and fall into which they
plunged themselves.
Article 17: The Recovery of Fallen Man
- We believe that our good God, by his marvelous wisdom and goodness,
seeing that man had plunged himself in this manner into both physical and
spiritual death and made himself completely miserable, set out to find
him, though man, trembling all over, was fleeing from him.
And he comforted him, promising to give him his Son, "born of a
woman,"^31 to crush the head of the serpent,^32 and to make him blessed.
^31 Gal. 4:4 ^32 Gen. 3:15
Article 18: The Incarnation
- So then we confess that God fulfilled the promise which he had made to
the early fathers by the mouth of his holy prophets when he sent his only
and eternal Son into the world at the time set by him.
The Son took the "form of a servant" and was made in the "likeness of
man,"^33 truly assuming a real human nature, with all its weaknesses,
except for sin; being conceived in the womb of the blessed virgin Mary by
the power of the Holy Spirit, without male participation.
And he not only assumed human nature as far as the body is concerned
but also a real human soul, in order that he might be a real human being.
For since the soul had been lost as well as the body he had to assume them
both to save them both together.
Therefore we confess, against the heresy of the Anabaptists who deny
that Christ assumed human flesh from his mother, that he "shared the very
flesh and blood of children";^34 that he is "fruit of the loins of David"
according to the flesh;^35 "born of the seed of David" according to the
flesh;^36 "fruit of the womb of the virgin Mary";^37 "born of a woman";^38
"the seed of David";^39 "a shoot from the root of Jesse";^40 "the
offspring of Judah,"^41 having descended from the Jews according to the
flesh; "from the seed of Abraham"-- for he "assumed Abraham's seed" and
was "made like his brothers except for sin."^42
In this way he is truly our Immanuel-- that is: "God with us."^43
^33 Phil. 2:7 ^34 Heb. 2:14 ^35 Acts 2:30 ^36 Rom. 1:3 ^37 Luke 1:42
^38 Gal. 4:4 ^39 2 Tim. 2:8 ^40 Rom. 15:12 ^41 Heb. 7:14 ^42 Heb. 2:17;
4:15 ^43 Matt. 1:23
Article 19: The Two Natures of Christ
- We believe that by being thus conceived the person of the Son has been
inseparably united and joined together with human nature, in such a way
that there are not two Sons of God, nor two persons, but two natures
united in a single person, with each nature retaining its own distinct
properties.
Thus his divine nature has always remained uncreated, without beginning
of days or end of life,^44 filling heaven and earth.
His human nature has not lost its properties but continues to have
those of a creature-- it has a beginning of days; it is of a finite nature
and retains all that belongs to a real body. And even though he, by his
resurrection, gave it immortality, that nonetheless did not change the
reality of his human nature; for our salvation and resurrection depend
also on the reality of his body.
But these two natures are so united together in one person that they
are not even separated by his death.
So then, what he committed to his Father when he died was a real human
spirit which left his body. But meanwhile his divine nature remained
united with his human nature even when he was lying in the grave; and his
deity never ceased to be in him, just as it was in him when he was a
little child, though for a while it did not show itself as such.
These are the reasons why we confess him to be true God and true man--
true God in order to conquer death by his power, and true man that he
might die for us in the weakness of his flesh.
^44 Heb. 7:3
Article 20: The Justice and Mercy of God in Christ
- We believe that God-- who is perfectly merciful and also very just--
sent his Son to assume the nature in which the disobedience had been
committed, in order to bear in it the punishment of sin by his most bitter
passion and death.
So God made known his justice toward his Son, who was charged with our
sin, and he poured out his goodness and mercy on us, who are guilty and
worthy of damnation, giving to us his Son to die, by a most perfect love,
and raising him to life for our justification, in order that by him we
might have immortality and eternal life.
Article 21: The Atonement
- We believe that Jesus Christ is a high priest forever according to the
order of Melchizedek-- made such by an oath-- and that he presented
himself in our name before his Father, to appease his wrath with full
satisfaction by offering himself on the tree of the cross and pouring out
his precious blood for the cleansing of our sins, as the prophets had
predicted.
For it is written that "the chastisement of our peace" was placed on
the Son of God and that "we are healed by his wounds." He was "led to
death as a lamb"; he was "numbered among sinners"^45 and condemned as a
criminal by Pontius Pilate, though Pilate had declared that he was
innocent.
So he paid back what he had not stolen,^46 and he suffered-- the "just
for the unjust,"^47 in both his body and his soul-- in such a way that
when he senses the horrible punishment required by our sins his sweat
became like "big drops of blood falling on the ground."^48 He cried, "My
God, my God, why have you abandoned me?"^49
And he endured all this for the forgiveness of our sins.
Therefore we rightly say with Paul that we "know nothing but Jesus and
him crucified";^50 we consider all things as "dung for the excellence of
the knowledge of our Lord Jesus Christ."^51 We find all comforts in his
wounds and have no need to seek or invent any other means to reconcile
ourselves with God than this one and only sacrifice, once made, which
renders believers perfect forever.
This is also why the angel of God called him Jesus-- that is,
"Savior"-- because he would save his people from their sins.^52
^45 Isa. 53:4-12 ^46 Ps. 69:4 ^47 1 Pet. 3:18 ^48 Luke 22:44 ^49 Matt.
27:46 ^50 1 Cor. 2:2 ^51 Phil. 3:8 ^52 Matt. 1:21
Article 22: The Righteousness of Faith
- We believe that for us to acquire the true knowledge of this great
mystery the Holy Spirit kindles in our hearts a true faith that embraces
Jesus Christ, with all his merits, and makes him its own, and no longer
looks for anything apart from him.
For it must necessarily follow that either all that is required for our
salvation is not in Christ or, if all is in him, then he who has Christ by
faith has his salvation entirely.
Therefore, to say that Christ is not enough but that something else is
needed as well is a most enormous blasphemy against God-- for it then
would follow that Jesus Christ is only half a Savior. And therefore we
justly say with Paul that we are justified "by faith alone" or by faith
"apart from works."^53
However, we do not mean, properly speaking, that it is faith itself
that justifies us-- for faith is only the instrument by which we embrace
Christ, our righteousness.
But Jesus Christ is our righteousness in making available to us all his
merits and all the holy works he has done for us and in our place. And
faith is the instrument that keeps us in communion with him and with all
his benefits.
When those benefits are made ours they are more than enough to absolve
us of our sins.
^53 Rom. 3:28
Article 23: The Justification of Sinners
- We believe that our blessedness lies in the forgiveness of our sins
because of Jesus Christ, and that in it our righteousness before God is
contained, as David and Paul teach us when they declare that man blessed
to whom God grants righteousness apart from works.^54
And the same apostle says that we are justified "freely" or "by grace"
through redemption in Jesus Christ.^55 And therefore we cling to this
foundation, which is firm forever, giving all glory to God, humbling
ourselves, and recognizing ourselves as we are; not claiming a thing for
ourselves or our merits and leaning and resting on the sole obedience of
Christ crucified, which is ours when we believe in him.
That is enough to cover all our sins and to make us confident, freeing
the conscience from the fear, dread, and terror of God's approach, without
doing what our first father, Adam, did, who trembled as he tried to cover
himself with fig leaves.
In fact, if we had to appear before God relying-- no matter how
little-- on ourselves or some other creature, then, alas, we would be
swallowed up.
Therefore everyone must say with David: "Lord, do not enter into
judgment with your servants, for before you no living person shall be
justified."^56
^54 Ps. 32:1; Rom. 4:6 ^55 Rom. 3:24 ^56 Ps. 143:2
Article 24: The Sanctification of Sinners
- We believe that this true faith, produced in man by the hearing of
God's Word and by the work of the Holy Spirit, regenerates him and makes
him a "new man,"^57 causing him to live the "new life"^58 and freeing him
from the slavery of sin.
Therefore, far from making people cold toward living in a pious and
holy way, this justifying faith, quite to the contrary, so works within
them that apart from it they will never do a thing out of love for God but
only out of love for themselves and fear of being condemned.
So then, it is impossible for this holy faith to be unfruitful in a
human being, seeing that we do not speak of an empty faith but of what
Scripture calls "faith working through love,"^59 which leads a man to do
by himself the works that God has commanded in his Word.
These works, proceeding from the good root of faith, are good and
acceptable to God, since they are all sanctified by his grace. Yet they do
not count toward our justification-- for by faith in Christ we are
justified, even before we do good works. Otherwise they could not be good,
any more than the fruit of a tree could be good if the tree is not good in
the first place.
So then, we do good works, but nor for merit-- for what would we merit?
Rather, we are indebted to God for the good works we do, and not he to us,
since it is he who "works in us both to will and do according to his good
pleasure" ^60-- thus keeping in mind what is written: "When you have done
all that is commanded you, then you shall say, 'We are unworthy servants;
we have done what it was our duty to do.' "^61
Yet we do not wish to deny that God rewards good works-- but it is by
his grace that he crowns his gifts.
Moreover, although we do good works we do not base our salvation on
them; for we cannot do any work that is not defiled by our flesh and also
worthy of punishment. And even if we could point to one, memory of a
single sin is enough for God to reject that work.
So we would always be in doubt, tossed back and forth without any
certainty, and our poor consciences would be tormented constantly if they
did not rest on the merit of the suffering and death of our Savior.
^57 2 Cor. 5:17 ^58 Rom. 6:4 ^59 Gal. 5:6 ^60 Phil. 2:13 ^61 Luke 17:10
Article 25: The Fulfillment of the Law
Article 26: The Intercession of Christ
- We believe that we have no access to God except through the one and
only Mediator and Intercessor: Jesus Christ the Righteous.^62
He therefore was made man, uniting together the divine and human
natures, so that we human beings might have access to the divine Majesty.
Otherwise we would have no access.
But this Mediator, whom the Father has appointed between himself and
us, ought not terrify us by his greatness, so that we have to look for
another one, according to our fancy. For neither in heaven nor among the
creatures on earth is there anyone who loves us more than Jesus Christ
does. Although he was "in the form of God," he nevertheless "emptied
himself," taking the form of "a man" and "a servant" for us;^63 and he
made himself "completely like his brothers."^64
Suppose we had to find another intercessor. Who would love us more than
he who gave his life for us, even though "we were his enemies"?^65 And
suppose we had to find one who has prestige and power. Who has as much of
these as he who is seated "at the right hand of the Father,"^66 and who
has all power "in heaven and on earth"?^67 And who will be heard more
readily than God's own dearly beloved Son?
So then, sheer unbelief has led to the practice of dishonoring the
saints, instead of honoring them. That was something the saints never did
nor asked for, but which in keeping with their duty, as appears from their
writings, they consistently refused.
We should not plead here that we are unworthy-- for it is not a
question of offering our prayers on the basis of our own dignity but only
on the basis of the excellence and dignity of Jesus Christ, whose
righteousness is ours by faith.
Since the apostle for good reason wants us to get rid of this foolish
fear-- or rather, this unbelief-- he says to us that Jesus Christ was
"made like his brothers in all things," that he might be a high priest who
is merciful and faithful to purify the sins of the people.^68 For since he
suffered, being tempted, he is also able to help those who are tempted.^69
And further, to encourage us more to approach him he says, "Since we
have a high priest, Jesus the Son of God, who has entered into heaven, we
maintain our confession. For we do not have a high priest who is unable to
have compassion for our weaknesses, but one who was tempted in all things,
just as we are, except for sin. Let us go then with confidence to the
throne of grace that we may obtain mercy and find grace, in order to be
helped."^70
The same apostle says that we "have liberty to enter into the holy
place by the blood of Jesus. Let us go, then, in the assurance of
faith...."^71
Likewise, "Christ's priesthood is forever. By this he is able to save
completely those who draw near to God through him who always lives to
intercede for them."^72
What more do we need? For Christ himself declares: "I am the way, the
truth, and the life; no one comes to my Father but by me."^73 Why should
we seek another intercessor?
Since it has pleased God to give us his Son as our Intercessor, let us
not leave him for another-- or rather seek, without ever finding. For when
God gave him to us he knew well that we were sinners.
Therefore, in following the command of Christ we call on the heavenly
Father through Christ, our only Mediator, as we are taught by the Lord's
Prayer, being assured that we shall obtain all we ask of the Father in his
name.
^62 1 John 2:1 ^63 Phil. 2:6-8 ^64 Heb. 2:17 ^65 Rom. 5:10 ^66 Rom.
8:34; Heb. 1:3 ^67 Matt. 28:18 ^68 Heb. 2:17 ^69 Heb. 2:18 ^70 Heb.
4:14-16 ^71 Heb. 10:19, 22 ^72 Heb. 7:24-25 ^73 John 14:6
Article 27: The Holy Catholic Church
- We believe and confess one single catholic or universal church-- a
holy congregation and gathering of true Christian believers, awaiting
their entire salvation in Jesus Christ being washed by his blood, and
sanctified and sealed by the Holy Spirit.
This church has existed from the beginning of the world and will last
until the end, as appears from the fact that Christ is eternal King who
cannot be without subjects.
And this holy church is preserved by God against the rage of the whole
world, even though for a time it may appear very small in the eyes of
men-- as though it were snuffed out.
For example, during the very dangerous time of Ahab the Lord preserved
for himself seven thousand men who did not bend their knees to Baal.^74
And so this holy church is not confined, bound, or limited to a certain
place or certain persons. But it is spread and dispersed throughout the
entire world, though still joined and united in heart and will, in one and
the same Spirit, by the power of faith.
^74 1 Kings 19:18
Article 28: The Obligations of Church Members
- We believe that since this holy assembly and congregation is the
gathering of those who are saved and there is no salvation apart from it,
no one ought to withdraw from it, content to be by himself, regardless of
his status or condition.
But all people are obliged to join and unite with it, keeping the unity
of the church by submitting to its instruction and discipline, by bending
their necks under the yoke of Jesus Christ, and by serving to build up one
another, according to the gifts God has given them as members of each
other in the same body.
And to preserve this unity more effectively, it is the duty of all
believers, according to God's Word, to separate themselves from those who
do not belong to the church, in order to join this assembly wherever God
has established it, even if civil authorities and royal decrees forbid and
death and physical punishment result.
And so, all who withdraw from the church or do not join it act contrary
to God's ordinance.
Article 29: The Marks of the True Church
- We believe that we ought to discern diligently and very carefully, by
the Word of God, what is the true church-- for all sects in the world
today claim for themselves the name of "the church."
We are not speaking here of the company of hypocrites who are mixed
among the good in the church and who nonetheless are not part of it, even
though they are physically there. But we are speaking of distinguishing
the body and fellowship of the true church from all sects that call
themselves "the church."
The true church can be recognized if it has the following marks: The
church engages in the pure preaching of the gospel; it makes use of the
pure administration of the sacraments as Christ instituted them; it
practices church discipline for correcting faults. In short, it governs
itself according to the pure Word of God, rejecting all things contrary to
it and holding Jesus Christ as the only Head. By these marks one can be
assured of recognizing the true church-- and no one ought to be separated
from it.
As for those who can belong to the church, we can recognize them by the
distinguishing marks of Christians: namely by faith, and by their fleeing
from sin and pursuing righteousness, once they have received the one and
only Savior, Jesus Christ. They love the true God and their neighbors,
without turning to the right or left, and they crucify the flesh and its
works.
Though great weakness remains in them, they fight against it by the
Spirit all the days of their lives, appealing constantly to the blood,
suffering, death, and obedience of the Lord Jesus, in whom they have
forgiveness of their sins, through faith in him.
As for the false church, it assigns more authority to itself and its
ordinances than to the Word of God; it does not want to subject itself to
the yoke of Christ; it does not administer the sacraments as Christ
commanded in his Word; it rather adds to them or subtracts from them as it
pleases; it bases itself on men, more than on Jesus Christ; it persecutes
those who live holy lives according to the Word of God and who rebuke it
for its faults, greed, and idolatry.
These two churches are easy to recognize and thus to distinguish from
each other.
Article 30: The Government of the Church
- We believe that this true church ought to be governed according to the
spiritual order that our Lord has taught us in his Word. There should be
ministers or pastors to preach the Word of God and adminster the
sacraments. There should also be elders and deacons, along with the
pastors, to make up the council of the church.
By this means true religion is preserved; true doctrine is able to take
its course; and evil men are corrected spiritually and held in check, so
that also the poor and all the afflicted may be helped and comforted
according to their need.
By this means everything will be done well and in good order in the
church, when such persons are elected who are faithful and are chosen
according to the rule that Paul gave to Timothy.^75
^75 1 Tim. 3
Article 31: The Officers of the Church
- We believe that ministers of the Word of God, elders, and deacons
ought to be chosen to their offices by a legitimate election of the
church, with prayer in the name of the Lord, and in good order, as the
Word of God teaches.
So everyone must be careful not to push himself forward improperly, but
he must wait for God's call, so that he may be assured of his calling and
be certain that he is chosen by the Lord.
As for the ministers of the Word, they all have the same power and
authority, no matter where they may be, since they are all servants of
Jesus Christ, the only universal bishop, and the only head of the church.
Moreover, to keep God's holy order from being violated or despised, we
say that everyone ought, as much as possible, to hold the ministers of the
Word and elders of the church in special esteem, because of the work they
do, and be at peace with them, without grumbling, quarreling, or fighting.
Article 32: The Order and Discipline of the Church
- We also believe that although it is useful and good for those who
govern the churches to establish and set up a certain order among
themselves for maintaining the body of the church, they ought always to
guard against deviating from what Christ, our only Master, has ordained
for us.
Therefore we reject all human innovations and all laws imposed on us,
in our worship of God, which bind and force our consciences in any way.
So we accept only what is proper to maintain harmony and unity and to
keep all in obedience to God.
To that end excommunication, with all it involves, according to the
Word of God, is required.
Article 33: The Sacraments
- We believe that our good God, mindful of our crudeness and weakness,
has ordained sacraments for us to seal his promises in us, to pledge his
good will and grace toward us, and also to nourish and sustain our faith.
He has added these to the Word of the gospel to represent better to our
external senses both what he enables us to understand by his Word and what
he does inwardly in our hearts, confirming in us the salvation he imparts
to us.
For they are visible signs and seals of something internal and
invisible, by means of which God works in us through the power of the Holy
Spirit. So they are not empty and hollow signs to fool and deceive us, for
their truth is Jesus Christ, without whom they would be nothing.
Moreover, we are satisfied with the number of sacraments that Christ
our Master has ordained for us. There are only two: the sacrament of
baptism and the Holy Supper of Jesus Christ.
Article 34: The Sacrament of Baptism
- We believe and confess that Jesus Christ, in whom the law is
fulfilled, has by his shed blood put an end to every other shedding of
blood, which anyone might do or wish to do in order to atone or satisfy
for sins.
Having abolished circumcision, which was done with blood, he
established in its place the sacrament of baptism. By it we are received
into God's church and set apart from all other people and alien religions,
that we may be dedicated entirely to him, bearing his mark and sign. It
also witnesses to us that he will be our God forever, since he is our
gracious Father.
Therefore he has commanded that all those who belong to him be baptized
with pure water in the name of the Father, and the Son, and the Holy
Spirit.^76
In this way he signifies to us that just as water washes away the dirt
of the body when it is poured on us and also is seen on the body of the
baptized when it is sprinkled on him, so too the blood of Christ does the
same thing internally, in the soul, by the Holy Spirit. It washes and
cleanses it from its sins and transforms us from being the children of
wrath into the children of God.
This does not happen by the physical water but by the sprinkling of the
precious blood of the Son of God, who is our Red Sea, through which we
must pass to escape the tyranny of Pharoah, who is the devil, and to enter
the spiritual land of Canaan.
So ministers, as far as their work is concerned, give us the sacrament
and what is visible, but our Lord gives what the sacrament signifies--
namely the invisible gifts and graces; washing, purifying, and cleansing
our souls of all filth and unrighteousness; renewing our hearts and
filling them with all comfort; giving us true assurance of his fatherly
goodness; clothing us with the "new man" and stripping off the "old," with
all its works.
For this reason we believe that anyone who aspires to reach eternal
life ought to be baptized only once without ever repeating it-- for we
cannot be born twice. Yet this baptism is profitable not only when the
water is on us and when we receive it but throughout our entire lives.
For that reason we detest the error of the Anabaptists who are not
content with a single baptism once received and also condemn the baptism
of the children of believers. We believe our children ought to be baptized
and sealed with the sign of the covenant, as little children were
circumcised in Israel on the basis of the same promises made to our
children.
And truly, Christ has shed his blood no less for washing the little
children of believers than he did for adults.
Therefore they ought to receive the sign and sacrament of what Christ
has done for them, just as the Lord commanded in the law that by offering
a lamb for them the sacrament of the suffering and death of Christ would
be granted them shortly after their birth. This was the sacrament of Jesus
Christ.
Furthermore, baptism does for our children what circumcision did for
the Jewish people. That is why Paul calls baptism the "circumcision of
Christ."^77
^76 Matt. 28:19 ^77 Col. 2:11
Article 35: The Sacrament of the Lord's Supper
- We believe and confess that our Savior Jesus Christ has ordained and
instituted the sacrament of the Holy Supper to nourish and sustain those
who are already born again and ingrafted into his family: his church.
Now those who are born again have two lives in them. The one is
physical and temporal-- they have it from the moment of their first birth,
and it is common to all. The other is spiritual and heavenly, and is given
them in their second birth; it comes through the Word of the gospel in the
communion of the body of Christ; and this life is common to God's elect
only.
Thus, to support the physical and earthly life God has prescribed for
us an appropriate earthly and material bread, which is as common to all as
life itself also is. But to maintain the spiritual and heavenly life that
belongs to believers he has sent a living bread that came down from
heaven: namely Jesus Christ, who nourishes and maintains the spiritual
life of believers when eaten-- that is, when appropriated and received
spiritually by faith.
To represent to us this spiritual and heavenly bread Christ has
instituted an earthly and visible bread as the sacrament of his body and
wine as the sacrament of his blood. He did this to testify to us that just
as truly as we take and hold the sacraments in our hands and eat and drink
it in our mouths, by which our life is then sustained, so truly we receive
into our souls, for our spiritual life, the true body and true blood of
Christ, our only Savior. We receive these by faith, which is the hand and
mouth of our souls.
Now it is certain that Jesus Christ did not prescribe his sacraments
for us in vain, since he works in us all he represents by these holy
signs, although the manner in which he does it goes beyond our
understanding and is uncomprehensible to us, just as the operation of
God's Spirit is hidden and incomprehensible.
Yet we do not go wrong when we say that what is eaten is Christ's own
natural body and what is drunk is his own blood-- but the manner in which
we eat it is not by the mouth but by the Spirit, through faith.
In that way Jesus Christ remains always seated at the right hand of God
the Father in heaven-- but he never refrains on that account to
communicate himself to us through faith.
This banquet is a spiritual table at which Christ communicates himself
to us with all his benefits. At that table he makes us enjoy himself as
much as the merits of his suffering and death, as he nourishes,
strengthens, and comforts our poor, desolate souls by the eating of his
flesh, and relieves and renews them by the drinking of his blood.
Moreover, though the sacraments and thing signified are joined
together, not all receive both of them. The wicked person certainly takes
the sacrament, to his condemnation, but does not receive the truth of the
sacrament, just as Judas and Simon the Sorcerer both indeed received the
sacrament, but not Christ, who was signified by it. He is communicated
only to believers.
Finally, with humility and reverence we receive the holy sacrament in
the gathering of God's people, as we engage together, with thanksgiving,
in a holy remembrance of the death of Christ our Savior, and as we thus
confess our faith and Christian religion. Therefore no one should come to
this table without examining himself carefully, lest "by eating this bread
and drinking this cup he eat and drink to his own judgment."^78
In short, by the use of this holy sacrament we are moved to a fervent
love of God and our neighbors.
Therefore we reject as desecrations of the sacraments all the muddled
ideas and damnable inventions that men have added and mixed in with them.
And we say that we should be content with the procedure that Christ and
the apostles have taught us and speak of these things as they have spoken
of them.
^78 1 Cor. 11:27
Article 36: The Civil Government
- We believe that because of the depravity of the human race our good
God has ordained kings, princes, and civil officers. He wants the world to
be governed by laws and policies so that human lawlessness may be
restrained and that everything may be conducted in good order among human
beings.
For that purpose he has placed the sword in the hands of the
government, to punish evil people and protect the good.
And being called in this manner to contribute to the advancement of a
society that is pleasing to God, the civil rulers have the task, subject
to God's law, of removing every obstacle to the preaching of the gospel
and to every aspect of divine worship.
They should do this while completely refraining from every tendency
toward exercising absolute authority, and while functioning in the sphere
entrusted to them, with the means belonging to them.
And the government's task is not limited to caring for and watching
over the public domain but extends also to upholding the sacred ministry,
with a view to removing and destroying all idolatry and false worship of
the Antichrist; to promoting the kingdom of Jesus Christ; and to
furthering the preaching of the gospel everywhere; to the end that God may
be honored and served by everyone, as he requires in his Word.
Moreover everyone, regardless of status, condition, or rank, must be
subject to the government, and pay taxes, and hold its representatives in
honor and respect, and obey them in all things that are not in conflict
with God's Word, praying for them that the Lord may be willing to lead
them in all their ways and that we may live a peaceful and quiet life in
all piety and decency.
And on this matter we denounce the Anabaptists, other anarchists, and
in general all those who want to reject the authorities and civil officers
and to subvert justice by introducing common ownership of goods and
corrupting the moral order that God has established among human beings.
Article 37: The Last Judgment
- Finally we believe, according to God's Word, that when the time
appointed by the Lord is come (which is unknown to all creatures) and the
number of the elect is complete, our Lord Jesus Christ will come from
heaven, bodily and visibly, as he ascended, with great glory and majesty,
to declare himself the judge of the living and the dead. He will burn this
old world, in fire and flame, in order to cleanse it.
Then all human creatures will appear in person before the great judge--
men, women, and children, who have lived from the beginning until the end
of the world.
They will be summoned there by the voice of the archangel and by the
sound of the divine trumpet.^79
For all those who died before that time will be raised from the earth,
their spirits being joined and united with their own bodies in which they
lived. And as for those who are still alive, they will not die like the
others but will be changed "in the twinkling of an eye" from "corruptible
to incorruptible."^80
Then "the books" (that is, the consciences) will be opened, and the
dead will be judged according to the things they did in the world,^81
whether good or evil. Indeed, all people will give account of all the idle
words they have spoken,^82 which the world regards as only playing games.
And then the secrets and hypocrisies of men will be publicly uncovered in
the sight of all.
Therefore, with good reason the thought of this judgment is horrible
and dreadful to wicked and evil people. But it is very pleasant and a
great comfort to the righteous and elect, since their total redemption
will then be accomplished. They will then receive the fruits of their
labor and of the trouble they have suffered; their innocence will be
openly recognized by all; and they will see the terrible vengeance that
God will bring on the evil ones who tyrannized, oppressed, and tormented
them in this world.
The evil ones will be convicted by the witness of their own
consciences, and shall be made immortal-- but only to be tormented in the
everlasting fire prepared for the devil and his angels.^83
In contrast, the faithful and elect will be crowned with glory and
honor. The Son of God will "confess their names"^84 before God his Father
and the holy and elect angels; all tears will be "wiped from their
eyes";^85 and their cause-- at present condemned as heretical and evil by
many judges and civil officers-- will be acknowledged as the "cause of the
Son of God."
And as a gracious reward the Lord will make them possess a glory such
as the heart of man could never imagine.
So we look forward to that great day with longing in order to enjoy
fully the promises of God in Christ Jesus, our Lord.
© Parkland
United Reformed Church - Ponoka, Alberta |
