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OUTLINE OF THE BELGIC CONFESSION
1. Art
1: There is Only One God
1.1.
We all believe with the
heart and confess with the mouth that there is only one simple and spiritual
Being, which we call God; and that he is eternal, incomprehensible, invisible,
immutable, infinite, almighty, perfectly wise, just, good, and the overflowing
fountain of all good.
1.1.1. Believed
with the heart
1.1.2. Confessed
with the mouth
1.2. God
is One
1.2.1. Deut
6:4
1.2.2. 1
Cor 8:4-6; James 2:19
1.3. Incommunicable
Attributes
1.3.1. Simple
(Ex 3:14)
1.3.2. Spiritual
(Gal 3:20)
1.3.3. Eternal
(Ps 90:2)
1.3.4. Incomprehensible
(1 Kg 8:27)
1.3.5. Invisible
(Rom 1:20)
1.3.6. Immutable
(James 1:17)
1.3.7. Infinite
(Dt 32:4)
1.3.8. Almighty
(Gen 17:1)
1.4. Communicable
Attributes
1.4.1. Perfectly
wise (Job 12:13)
1.4.2. (Perfectly)
just (Rom 1:17)
1.4.3. "
Good (Ex 33:19)
1.5. Deus
erga nos
1.6. Overflowing
Fountain of all Good
1.6.1.0. Goodness
of God and the created goodness of creation
1.6.1.1. Goodness
of providence
2.
ARTICLE 2: How God is Revealed to Us
2.1. We know him by
two means: First, by the creation, preservation, and government of the
universe; which is before our eyes as a most elegant book, wherein all
creatures, great and small, are as so many characters leading us to see clearly
the invisible things of God, even his everlasting power and divinity, as the
Apostle Paul says (Romans 1:20). All which things are sufficient to convince
men and leave them without excuse.
2.2. Second, he makes
himself more clearly and fully known to us by his holy and divine Word, that is
to say, as far as is necessary to us to know in this life, to his glory and our
salvation.
2.3. General
Revelation (Rom 1-2)
2.4. Special
Revelation
2.4.1. Redemptive
Acts
2.4.2. Redemptive
Speech
2.5. Belgic
v. Non-Christian Foundationalism
2.6. Belgic
v. Anti-foundationalism
2.7. The
Book of Nature
2.7.1. Creation
2.7.2. Preservation
(a posterori)
2.7.3. Government
2.7.4. Its
Perspicuity
2.7.5. Revealing
Divine Existence
2.7.6. Invisible
things of God
2.7.7. Eternal
power
2.7.8. Divinity
2.7.9. Its
Limitations
2.8. The
Book of Scripture
2.8.1. Holy
and Divine
2.9. Sufficient
2.10. For
the Christian Life
2.11. For
Salvation
2.12. Not
a Textbook
3.
Article 3 The Written Word of God
3.1. We confess that
this Word of God was not sent nor delivered by the will of man, but that men
spoke from God, being moved by the Holy Spirit, as the apostle Peter says, and
that afterwards God, from a special care which He has for us and our salvation,
commanded His servants, the prophets and apostles, to commit His revealed word
to writing; and He himself wrote with his own finger the two tables of the law.
Therefore we call such writings holy and divine Scriptures.
3.2. Moved
By the Spirit: The Biblical Doctrine of the Divinity, Inspiration,
Infallibility and Reliability of Scripture
3.2.1. "With
his own finger..." (Deut 9:10)
3.2.2. "The
Law of Yahweh is perfect...the testimony of Yahweh is sure" (Ps 19:7)
3.2.3. "All
Scripture is theopneustos" (2 Tim
3:16)
3.2.4. "As
they do the other Scriptures" (2 Pet 3:16)
3.2.5. "And
Scripture cannot be broken" (John 10:35)
3.2.6. "Your
word is truth" (Jn 17:17)
3.3. The
Historic Doctrine of Scripture
3.3.1. Contra
Progressive evangelicalism (limited or
selective inerrancy)
3.3.2. Contra
Barthianism
3.4. Scripture
and Salvation
3.4.1. God's
Saving Acts and Speech
3.4.2. Redemption
and explanation
3.4.3. Redemption
as revelation (Isa 56:1; 1 Peter 1:5)
3.4.4. Redemption
through revelation (Rom 10:17)
3.4.5. "Word
of truth...Gospel of salvation (Eph 1:13)
3.5. Scripture
as Covenant Word (1 Chron 16:15)
3.6. Scripture
as an act of God's Covenant Love (1 Kings 8:23)
3.7. The
Humanity of Scripture and Instrumentality
3.7.1. His
Servants the Prophets (Jer 7:25)
3.7.2. His
Servants the Apostles (Luke 11:47-51)
3.8. The
Authority of Scripture
3.8.1. Sola
Scriptura v Scriptura Solo
3.8.2. Scripture
and Reason
3.8.3. Credo
ut intelligam
3.9. Scripture
and Tradition
3.9.1. All
heretics quote Scripture
3.9.2. Tradition
in Scripture
3.9.3. Three
Approaches to Tradition
3.9.3.0. T-1
Tradition equal to or over Scripture
3.9.3.1. T-2
Tradition under Scripture
3.9.3.2. T-0
No Tradition
4.
Article 4: The Canonical Books of the Holy Scripture
4.1. We believe that
the Holy Scriptures are contained in two books, namely, the Old and the New
Testament, which are canonical, against which nothing can be alleged. These are
thus named in the Church of God.
4.2. Article 5: From
Where The Holy Scriptures Derive Their Dignity and Authority
4.3. We receive all
these books, and these only, as holy and canonical, for the regulation,
foundation, and confirmation of our faith; believing without any doubt all
things contained in them, not so much because the Church receives and approves
them as such, but more especially because the Holy Spirit witnesses in our
hearts that they are from God, and also because they carry the evidence thereof
in themselves. For the very blind are able to perceive that the things foretold
in them are being fulfilled.
4.3.1. The Canon
Received by the Church (define canon)
4.3.2. Believing
Without Doubt
4.3.3. The Function
of Canon
4.3.3.0. Regulation
4.3.3.1. Foundation
4.3.3.2. Confirmation
4.3.4. The Canon
Forms the Church
4.3.5. The Canon Not
Formed By the Church
4.3.6. The
Self-Attestation of Scripture
5. Article 6: The
Difference Between the Canonical And Apocryphal Books
5.1. We distinguish
those sacred books from the apocryphal, vis: the third and fourth books of
Esdras, the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch, the Appendix
to the Book of Esther, the Song of the Three Children in the Furnace, the
History of Susannah, of Bell and the Dragon, the Prayer of Manasseh, and the
two books of the Maccabees. All of which the Church may read and take
instruction from, so far as they agree with the canonical books; but they are
far from having such power and efficacy that we may from their testimony
confirm any point of faith of the Christian religion; and much less may they be
used to detract from the authority of the other, that is, the sacred books.
5.2. Article 7:
Sufficiency of the holy scriptures to be the only rule of faith.
5.3. We believe that
those Holy Scriptures fully contain the will of God, and whatsoever man ought
to believe unto salvation is sufficiently taught therein. For since the whole
manner of worship which God requires of us is written in them at large, it is
unlawful for any one, though an apostle, to teach otherwise than we are now
taught in the Holy Scriptures: nay, though it were an angel from heaven, as the
apostle Paul says. For since it is forbidden to add unto or take away anything
from the Word of God, it does thereby evidently appear that the doctrine
thereof is most perfect and complete in all respects. Neither may we consider
any writings of men, however holy these men may have been, of equal value with
those divine Scriptures, nor ought we to consider custom, or the great
multitude, or antiquity, or succession of times and persons, or councils or
decrees or statutes, as of equal value with the truth of God, since the truth
is above all; for all men or of themselves liars, and more van than vanity
itself. Therefore we reject with all our hearts whatever does not agree with
this infallible rule, as the apostles have taught us saying, Test the spirits,
whether they are of God. Likewise: any one comes to you and brings not this teaching,
receive him not into your house.
5.3.1. Fully Contain
the Will of God
5.3.2. Sufficiently
Taught
5.3.3. For the Whole
Manner of Worship
5.3.4. Inviolable
5.3.4.0. The
Inviolability of the Covenant Documents (Deut 4.2; 12.32; Rev 22.18-19)
5.3.4.1. Infallible
5.3.4.2. All
other authorities (whether written or conciliar) are ministerial and derivative
5.3.5. The Ground of
Biblical Authority
5.3.6. Norma
non normata
6.
Article 8: God is one in essence, yet distinguished in three
persons
6.1. According to
this truth and this Word of God, we believe in one only God, who is the one
single essence, in which are three persons, really truly, and eternally
distinct according to their incommunicable properties; namely, the Father, and
the Son, and the Holy Spirit. The Father is the cause, origin, and beginning of
all things visible and invisible; the Son is the Word, wisdom and image of the
Father; the Holy Spirit is the eternal power and might, proceeding from the
Father and the Son. Nevertheless, God is not by this distinction divided into
three, since the Holy Scriptures teach us that the Father, and the Son, and the
Holy Spirit each have his personality, distinguished by their properties; but
in such wise that these three persons are but one only God. Hence, then, it is
evident that the Father is not the Son, nor the Son the Father, and likewise
the Holy Spirit is neither the Father nor the Son. Nevertheless, these persons
thus distinguished are not divided, not intermixed; for the Father has not
assumed the flesh, nor has the Holy Spirit, but the Son only. The Father has
never been without his Son, or without His Holy Spirit. For they are all three
co-eternal and co-essential. There is neither first nor last; for they are all
three one, in truth, in power, in goodness, and in mercy.
6.1.1. From Scripture
6.1.2. Single Essence
6.1.3. Three Persons
6.1.3.0. Really, Truly
Eternally Distinct
6.1.3.1. Incommunicable
Properties
6.1.4. Father
6.1.4.0. Origin and
6.1.4.1. Cause of All
Things
6.1.5. Son
6.1.5.0. Wisdom
6.1.5.1. Image
6.1.6. Holy Spirit
6.1.6.0. Eternal
Power and Might
6.1.6.1. Filioque
6.1.7. Undivided/Simple
6.1.8. No Social
Trinity (Athanasian)
7. Article 9:
Proof of the Foregoing Article of the Trinity of Persons in One God
7.1. All this we know
as well from the testimonies of Holy Writ as from their operations, and chiefly
by those we feel in ourselves. The testimonies of the Holy Scriptures that
teach us to believe this Holy Trinity are written in many places of the Old
Testament, which are not so necessary to enumerate as to choose them out with
discretion and judgment. In Genesis 1:26,27, God says, Let us make man in our
own image, after our likeness, etc. And God created man in his own image, male
and female created he them. And Genesis 3:22, Behold, the man is become as one
of us. From this saying, Let us make man in our image, it appears that there
are more persons that one in the Godhead; and when he says, God created, he
signifies the unity. It is true, he does not say how many persons there are,
but that which appears to us somewhat obscure in the Old Testament is very
plain in the New.
7.1.1. From
Scripture: OT proofs (Gen 1:26, 27; 3:22)
7.1.2. From "their
operations, chiefly by those we feel in ourselves"
7.2. For when our
Lord was baptized in Jordan, the voice of the father was heard, saying, This is
my beloved Son; the Son was seen in the water, and the Holy Spirit appeared in
the shape of a dove. This form is also instituted by Christ in the baptism of
all believers: Make disciples of all nations, baptizing them into the name of
the Father and of the Son and of the Holy Spirit. In the Gospel of Luke the
angel Gabriel thus addressed Mary, the mother of our Lord: The Holy Spirit
shall come upon you, and the power of the Most High shall overshadow you;
wherefore also the holy one which is begotten in you shall be called the Son of
God. Likewise: the grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Spirit, be with you all. And (in the King James Version
1611): There are three that bear record in heaven, the Father, the Word and the
Holy Spirit: and these three are one. In all these places we are fully taught
that there are three persons in one only divine essence. And although this doctrine
surpasses all human understanding, nevertheless we now believe it by means of
the Word of God, but expect hereafter to enjoy the perfect knowledge and
benefit thereof in heaven.
7.2.1. NT Proofs
(Jesus' baptism; Matt 28:18-20; Annunciation; 1 Cor 13)
7.2.2. ("Mother of
our Lord")
7.2.3. "Three
witnesses" (text criticism and the BC)
7.2.4. theologia
viatorum et beatorum
7.3. Moreover, we
must observe the particular offices and operations of these three persons
towards us. The Father is called our Creator, by His power; the Son is our Savior
and Redeemer, by his blood; the Holy Spirit is our Sanctifier, by his dwelling
in our hearts.
7.3.1. Economic
Trinity: Operations
7.3.2. Creator
7.3.3. Savior
7.3.4. Sanctifier
7.4. This doctrine of
the Holy Trinity has always been affirmed and maintained by the true church
since the time of the apostles to this very day against the Jews, Mohammedans,
and some false Christians and heretics, as Marcion, Manes, Praxeas, Sebellius,
Samosatenus, Arius and the like who have been justly condemned by the orthodox
fathers. Therefore in this point, we do willingly receive the three creeds
namely, that of the Apostles, of Nicea, and of Athanasius; likewise that which,
conformable thereunto, is agreed upon by the ancient fathers.
7.4.1. Catholicity
7.4.2. Orthodoxy
8. Article 10: Jesus
Christ is True and Eternal God
8.1. We believe that
Jesus Christ according to his divine nature is the only begotten Son of God,
begotten from eternity, not made, nor created (for then he would be a
creature), but co- essential and co-eternal with the Father, the very image of
his substance and the effulgence of his glory, equal to Him in all things. He
is the Son of God, not only from the time that he assumed our nature but from
all eternity, as these testimonies, when compared together, teach us. Moses
says that God created the world; and St. John says that all things were made by
that Word which he calls God. The apostle says that God made the world by his
Son; likewise, that God created all things by Jesus Christ. Therefore it
necessarily follows that he who is called God. The Word, the Son and Jesus
Christ, did exist at that time when all things were created by him. Therefore
the prophet Micah says: His goings forth are from of old, from everlasting. And
the apostle: he has neither beginning of days nor end of life. He therefore is
that true, eternal, and almighty God whom we invoke, worship and serve.
8.1.1. Only begotten
from eternity
8.1.2. Co-essential
8.1.3. Co-eternal
8.1.4. Uncreate
8.1.5. Image and
effulgence
8.1.6. Equal in glory
8.1.7. Creator
8.1.7.0. John 1:1-3
8.1.7.1. Heb 1:2
8.1.7.2. Micah 5:2
8.1.7.3. Heb 7:3
9.
Article 11: The Holy Spirit is True and Eternal God
9.1. We believe and
confess also that the Holy Spirit from eternity proceeds from the Father and
the Son; and therefore neither is made, created, nor begotten, but only
proceeds from both; who in order is the third person of the Holy Trinity; of
one and the same essence, majesty and glory with the Father and the Son; and
therefore is true and eternal God, as the Holy Scriptures teach us.
9.1.1. Filioque
9.1.2. Uncreate
9.1.3. Proceeding (personalia)
9.1.4. Third Person
9.1.5. Co-essential
9.1.6. Co-majestic
9.1.7. Very God of
very God
10.
Article 12: The Creation of All Things, Especially the Angels
10.1.
We believe that the Father by the Word, that is, by His Son, has
created of nothing the heaven, the earth, and all creatures, when it seemed
good unto Him; giving unto every creature its being, shape, form, and several
offices to serve its Creator; that He also still upholds and governs them by
his eternal providence and infinite power for the service of mankind, to the
end that man may serve his God.
10.1.1.
The Father by the Word/Son
10.1.2.
Ex nihilo
10.1.3.
Secundum beneplacitum
10.1.4.
Providence
10.1.4.0.
Preservation
10.1.4.1.
Governance
10.1.4.2.
To serve humanity
10.1.4.3.
To serve God
10.2.
He also created the angels good, to be His messengers and to serve
his elect; some of whom are fallen from that excellency in which God created
them into everlasting perdition, and the others have by the grace of God
remained steadfast and continued in their first state. The devils and evil
spirits are so depraved that they are enemies of God and every good thing; to
the utmost of their power as murders watching to ruin the Church and every
member thereof, and by their wicked stratagems to destroy all; and are,
therefore, by their own wickedness adjudged to external damnation, daily
expecting their horrible torments. Therefore we reject and abhor the error of
the Sadducees, who deny the existence of spirits and angels; and also that of
the Manichees, who assert that the devils have their origin of themselves, and
that they are wicked of their own nature, without having been corrupted
10.2.1.
The goodness of creation
10.2.2.
To serve the elect (!)
10.2.3.
Reprobation of the fallen angels
10.2.3.0.
ordo decretorum
10.2.3.1.
The ground of reprobation: sin
10.2.4.
Contra Sadducees and Manichees (Cathars)
11.
Article 13: The Providence of God and His Government of All Things
11.1.
We believe that the same good God, after he had created all things,
did not forsake them or give them up to fortune or chance, but that he rules
and governs them according to his holy will, so that nothing happens in this
world without his appointment; nevertheless, God is neither the author of nor
can be charged with the sins which are committed. For his power and goodness
are so great and incomprehensible that he orders and executes his work in the
most excellent manner, even then when devils and wicked men act unjustly. And
as to what he does surpassing human understanding, we will not curiously
inquire into farther than our capacity will admit of; but with the greatest
humility and reverence adore the righteous judgments of God, which are hid from
us, contenting ourselves that we are pupils of Christ, to learn only those
things which he has revealed to us in his Word without transgressing those
limits. This doctrine affords us unspeakable consolation, since we are taught
thereby that nothing can befall us by chance, but by the direction of our most
gracious and heavenly Father; who watches over us with a paternal care, keeping
all creatures so under his power that not a hair of our head (for they are all
numbered), nor a sparrow can fall to the ground without the will of our Father,
in whom we do entirely trust; being persuaded that he so restrains the devil
and all our enemies that without his will and permission they cannot hurt us.
And therefore we reject the damnable error of the Epicureans, who say that God
regards nothing but leaves all things to chance.
11.1.1.
The Goodness of providence
11.1.2.
Providence and Sin
11.1.2.0.
God is not the author of sin
11.1.2.1.
God is not the executor of sin (the reality of second causes and
agency)
11.1.2.2.
The mystery of concursus: God operates in all but is exculpate.
11.1.2.3.
The danger of cupidity –
11.1.2.3.1.
we are "Epicureans""
11.1.2.3.2.
Theologia viatorum
11.1.2.4.
Unspeakable consolation
11.1.2.5.
Active permission
11.1.2.6.
Contra "Epicureans"
12.
Article 14: The Creation and Fall of Man, And His Incapacity to
Perform What is Truly Good
12.1.
We believe that God created man out of the dust of the earth, and
made and formed him after his own image and likeness, good, righteous, and
holy, capable in all things to will agreeably to the will of God. But being in
honor, he understood it not, neither knew his excellency, but willfully
subjected himself to sin and consequently to death and the curse, giving ear to
the words of the devil. For the commandment of life, which he had received, he
transgressed; and by sin separated himself from God, who was his true life;
having corrupted his whole nature; whereby he made himself liable to corporal
and. spiritual death. And being thus become wicked, perverse, and corrupt in
all his ways, he has lost all his gifts which he had received from God, and
retained only small remains thereof, which, however, are sufficient to leave
man without excuse; for all the light which is in us is changed unto darkness,
as the Scriptures teach us, saying: The light shines in darkness, and the
darkness did not apprehended it; where St. John calls men darkness.
12.1.1.
Imago Dei
12.1.2.
Good, Righteous, and Holy (contra donum super additum)
12.1.3.
Capable "in all things" to will "agreeably to the will of God"
12.1.4.
Possible problem "understood it not"
12.1.4.0.
Ps 49:20
12.1.4.1.
Reformed orthodoxy
12.1.4.2.
See http://www.wscal.edu/clark/belgic14.php
12.1.5.
Willfully sinned
12.1.6.
Disobeyed "the commandment of life"
12.1.7.
Having corrupted his whole nature
12.1.8.
No excuse
12.2.
Therefore we reject all that is taught repugnant to this concerning
the free will of man, since man is but a slave to sin, and can receive nothing,
except it have been given him from heaven. For who may presume to boast that he
of himself can do any good, since Christ says: No man can come to me, except
the Father that sent me draw him? Who will glory in his own will, who
understands that the mind of the flesh is enmity against God? Who can speak of
his knowledge, since the natural man does not receive the things of the Spirit
of God? In short, who dare suggest any thought, since he knows that we are not
sufficient of ourselves to account anything as of ourselves, but that our
sufficiency is of God? And therefore what the apostle says ought justly to be
held sure and firm, that God works in us both to will to and to work, for his
good pleasure. For there is no understanding nor will conformable to the divine
understanding and will but what Christ wrought in man; which he teaches us,
when he says: Apart from me you can do nothing.
12.2.1.
Rejection of cathar denial of pre-lapsarian free will
12.2.2.
No free will (relative to sin) Post-lapsum
12.2.3.
The effect of the fall
12.2.4.
Necessity of grace
13.
Article 15: Original Sin:
13.1.
We believe that through the disobedience of Adam original sin is
extended to all mankind; which is a corruption of the whole nature and a
hereditary disease, wherewith even infants in their mother's womb are infected,
and which produces in man all sorts of sin, being in him as a root thereof, and
therefore is so vile and abominable in the sight of God that it is sufficient
to condemn all mankind. Nor is it altogether abolished or wholly eradicated
even by baptism; since sin always issues forth from the woeful source, as water
from a fountain; notwithstanding it is not imputed to the children of God unto
condemnation, but by his grace and mercy is forgiven them. Not that they should
rest securely in sin, but that a sense of corruption should make believers often
to sigh, desiring to be delivered from this body of death. Wherefore we reject
the error of the Pelagians, who assert that sin proceeds only from imitation.
13.1.1.
Adam''s Universal Federal Headship
13.1.2.
Total depravity
13.1.3.
Hereditary
13.1.4.
Water from a fountain
13.1.5.
Not wholly even by baptism
13.1.6.
Not imputed to "children of God"
13.1.7.
We reject the error of the Pelagians
14.
Article 16: Eternal Election:
14.1.
We believe that, all the posterity of Adam being thus fallen into
perdition and ruin by the sin of our first parents, God then did manifest
Himself such as he is; that is to say, merciful and just: merciful, since he
delivers and preserves from this perdition all whom he in his eternal and
unchangeable counsel of mere goodness has elected in Christ Jesus our Lord,
without any respect to their works; just, in leaving others in the fall and
perdition wherein they have involved themselves.
14.1.1.
The Arminian objections (see Gootjes)
14.1.2.
All Adam's Posterity
14.1.3.
Ruin and perdition
14.1.4.
God's mercy and justice
14.1.4.0.
Mercy: he delivers and preserves from perdition
14.1.4.0.1.
All "whom he has elected in Christ Jesus"
14.1.4.0.2.
Without respect to their works
14.1.4.1.
Just:
14.1.4.1.1.
Leaving others in the fall and perdition (the implicitly infra order)
14.1.4.1.2.
Wherein they have involved themselves
15.
Article 17: The Recovery of Fallen Man.
15.1.
We believe that, our most gracious God, in his admirable wisdom and
goodness, that that man had thus thrown himself into physical and spiritual
death and made himself wholly miserable, was pleased to seek and comfort him,
when he trembling fled from his presence, promising him that he would give his
Son (who would be born of a woman) to bruise the head of the serpent and to
make him blessed.
15.1.1.
Human sin
15.1.1.0.
"had thus thrown himself"
15.1.1.1.
Into "physical and spiritual death"
15.1.1.2.
Made himself wholly miserable
15.1.2.
The Grace of God
15.1.2.0.
Was Pleased to seek and comfort him
15.1.2.1.
The Promise of the Son
16.
Article 18: Of the Incarnation of Jesus Christ.
16.1.
We confess, therefore, that God did fulfill the promise, which he
made to the fathers, by the mouth of his holy prophets, when he sent into the
world, at the time appointed by him, his own, only-begotten and eternal Son,
who took upon him the form of a servant, and became like unto man, really
assuming the true human nature, with all its infirmities, sin excepted, being
conceived in the womb of the blessed Virgin Mary, by the power of the Holy
Ghost, without the means of man, and did not only assume human nature as to the
body, but also a true human soul, that he might be a real man. For since the
soul was lost as well as the body, it was necessary that he should take both
upon him, to save both.
16.1.1.
God did fulfill the promise
16.1.1.0.
Made to the fathers (redemptive-historical aspect)
16.1.1.1.
Through the prophets (doctrine of the Word)
16.1.2.
His only-begotten Son
16.1.2.0.
Took on the forma servi (Phil
2)
16.1.2.1.
Really assuming true human nature
16.1.2.1.1.
with all its infirmities
16.1.2.1.2.
Conceived by the HS in the BVM
16.1.2.1.2.1.
Contra Cathars, Anabaptists
16.1.2.1.2.2.
Contra Lutherans
16.1.2.1.3.
True human soul
16.1.2.1.4.
A real man
16.2.
Therefore we confess (in opposition to the heresy of the Anabaptists,
who deny that Christ assumed human flesh of his mother) that Christ is become a
partaker of the flesh and blood of the children; that he is a fruit of the
loins of David after the flesh; made of the seed of David according to the
flesh; a fruit of the womb of the Virgin Mary, made of a woman, a branch of
David; a shoot of the root of Jesse; sprung from the tribe of Judah; descended
from the Jews according to the flesh; of the seed of Abraham, since he took on
him the seed of Abraham, and became like unto his brethren in all things, sin
excepted, so that in truth he is our Immanuel, that is to say, God with us.
16.2.1.
Contra Anabaptist doctrine of celestial flesh
16.2.2.
"Flesh and blood of the children" (Heb 2:14)
16.2.3.
Of David, Mary, Jesse (Jer 23:5; Isa 11:1; Rev 5:5; Gen 15; 17; Gal
3; Heb 4:15)
17.
Article 19: Union and distinction of the two natures in the person of
Christ .
17.1.
We believe that by this conception the person of the Son is
inseparably united and connected with the human nature; so that there are not
two Sons of God, nor two persons, but two natures united in one single person;
yet each nature retains its own distinctive properties. As, then, the divine
nature has always remained uncreated, without beginning of days or end of life,
filling heaven and earth, so also has the human nature not lost its properties
but remained a creature, having beginning of days, being a finite nature, and
retaining all the properties of a real body. And though he has by his
resurrection given immortality to the same, nevertheless he has not changed the
reality of his human nature; forasmuch as our salvation and resurrection also
depend on the reality of his body.
17.1.1.
One person, two natures
17.1.2.
What may be said of the nature may be said of the person (communicatio
idiomatum)
17.1.3.
Each nature retains its own distinctive properties
17.1.3.0.
Divine nature
17.1.3.0.1.
uncreate
17.1.3.0.2.
Eternal
17.1.3.0.3.
Immense
17.1.4.
Humanity
17.1.4.0.
Creature
17.1.4.1.
Finite
17.1.4.2.
Real body
17.1.4.3.
Resurrected and immortal but real
18.
Article 20: The Justice and Mercy of God in Christ
18.1.
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.
18.1.1.
Mercy and Justice
18.1.2.
Incarnation
18.1.3.
Proximate cause: our disobedience (contra Scotus)
18.1.4.
To bear the punishment of sin
18.2.
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.
18.2.1.
Justice
18.2.1.0.
revealed "toward his Son"
18.2.1.1.
To whom our sin was imputed
18.2.2.
Mercy
18.2.2.0.
To us
18.2.2.1.
To the guilty and damnable
18.2.3.
Giving his Son to Die
18.2.4.
By a "most perfect love"
18.2.5.
Raising him to life
18.2.6.
For our Justification
19.
Article 21: The Atonement
19.1.
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.
19.1.1.
Jesus' Melchezedekian priesthood (pactum salutis)
19.1.2.
With an Oath (Ps 110; Heb 7-10)
19.1.3.
He presented himself in our name before his Father
19.1.4.
To appease his wrath
19.1.4.0.
By full satisfaction
19.1.4.1.
As an offering
19.2.
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" and condemned as a criminal by Pontius Pilate, though Pilate had
declared that he was innocent.
19.2.1.
Chastisement of our peace (Isa 53:5)
19.2.2.
The lamb of God (Isa 53:7)
19.3.
So he paid back what he had not stolen, and he suffered-- the
"just for the unjust," 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." He cried,
"My God, my God, why have you abandoned me?" And he endured all this
for the forgiveness of our sins.
19.3.1.
Just for the unjust (1 Pet 3:18)
19.3.2.
Body and soul
19.4.
Therefore we rightly say with Paul that we "know nothing but
Jesus and him crucified"; we consider all things as "dung for the
excellence of the knowledge of our Lord Jesus Christ." 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.
19.4.1.
Know nothing 1 Cor 2:2
19.4.2.
Phil 3:8
19.5.
This is also why the angel of God called him Jesus-- that is,
"Savior"--because he would save his people from their sins.
19.5.1.
Nothing explcit on the extent
19.5.2.
Everything explicit about the nature and intent of the atonement
19.5.3.
For "our name" and "our sins" (implicit limited atonement)
20.
Article 22: The Righteousness of Faith
20.1.
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.
20.1.1.
For us (professors of Christ) to acquire true knowledge
20.1.2.
The Spirit kindles faith
20.1.2.0.
That embraces Jesus
20.1.2.1.
With all his merits
20.2.
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."
20.2.1.
The sufficiency of Christ for salvation
20.2.2.
The "enormous blasphemy" of Christ plus
20.2.3.
Justification by faith alone apart from works
20.2.4.
The Three Points of Synod 2007
20.3.
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.
20.3.1.
Faith Itself Does not justify (contra Arminians)
20.3.2.
The sole instrument
20.4.
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.
20.4.1.
The sole ground
20.4.2.
Christ and his righteousness
20.5.
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.
20.5.1.
Instrument
20.5.2.
Communion with Christ
20.5.3.
His benefits
21.
Article 23: The Justification of Sinners
21.1.
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.
21.1.1.
The Roman doctrine of justification
21.1.2.
The Arminian doctrine of justification
21.1.3.
The FV doctrine of justification
21.1.4.
Our blessed state
21.1.4.0.
In the remissio peccatorum
21.1.4.1.
Our iustita coram Deo
21.1.4.2.
David (Ps 32) and Paul
21.2.
And the same apostle says that we are justified "freely" or
"by grace" through redemption in Jesus Christ. 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.
21.2.1.
Freely justified sola gratia
21.2.2.
In Jesus Christ and his "sole obedience"
21.2.3.
Our foundation
21.2.4.
We have no condign merit (Christ does) nor congruent merit
21.3.
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."
21.3.1.
The pastoral effects
21.3.2.
Confidence in place of terror
22.
Article 24: The Sanctification of Sinners
22.1.
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," causing him to live the "new life" and freeing
him from the slavery of sin.
22.1.1.
True faith (HC 21)
22.1.2.
Produced by the hearing of God's Word and the work of the HS
22.1.3.
Regenerates
22.1.3.0.
Makes alive
22.1.3.1.
Sanctifies
22.2.
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," which leads a man to do by himself the works that God has commanded
in his Word.
22.2.1.
Responding to the Moralist (Roman, Anabaptist) Criticism
22.2.2.
Justifying faith works
22.2.2.0.
Within believers
22.2.2.1.
We act out of love for God
22.2.2.2.
Impossible for it to be unfruitful
22.2.2.3.
The Reformed
confessional interpretation of James 2 and Gal 5:6
22.3.
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.
22.3.1.
These works proceed from good root and acceptable to God (as fruit)
22.3.2.
Sanctified by grace
22.3.3.
Do not count toward justification
22.3.4.
We are justified even before we do good works
22.3.5.
Only justified works can be good works!
22.4.
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"-- 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.' "
22.4.1.
Good works not for condign or congruent merit
22.4.2.
Spirit-wrought
22.4.3.
Morally necessary
22.5.
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.
22.5.1.
A gracious reward
22.5.2.
We do not base our salvation on them
22.5.3.
All our works are also defiled
22.6.
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.
22.6.1.
The pastoral consequence: confidence in place of doubt
23.
Article 25: The abolishing of the ceremonial law
23.1.
We believe that the ceremonies and symbols of the law ceased at the
coming of Christ, and that all the shadows are accomplished; so that the use of
them must be abolished among Christians; yet the truth and substance of them
remain with us in Jesus Christ, in whom they have their completion. In the
meantime we still use the testimonies taken out of the law and the prophets to
confirm us in the doctrine of the gospel, and to regulate our life in all
honorableness to the glory of God, according to his will.
23.1.1.
The triplex divisio
23.1.2.
The abrogation of the civil and ceremonial laws
23.1.3.
The abiding truth and substance (substance and accidents)
23.1.4.
In Christ
23.1.5.
"the general equity thereof"
24.
Article 26: About the Intercession of Christ
24.1.
Furthermore, we believe that we have no access to God except through
this only Mediator and Advocate, Jesus Christ the Righteous, Who therefore was
made man (uniting divine and human natures) in order that He would open up an
entrance to the majesty of God for us miserable humans, which had otherwise
been shut eternally to us. Nevertheless, the Majesty and power of this Mediator
(Whom the Father had established between Himself and us) ought not terrify us
in the least, lest for that reason we would think that we ought to seek after
another for ourselves, according to our own judgment. For there is, neither
among heaven nor among the terrestrial creatures, one who more lovingly
embraces us than Christ Himself, Who, "although He was in the form of God,
emptied His very self," and, on account of us, "was made like His brethren in
all things." But if we had to contrive another Mediator for ourselves through
seeking, who would deem us of some worth, who would love us more zealously than
He Himself Who willingly abandoned His own life on our behalf when we were up
to that point enemies? Again, if another had to be sought out by us, who excels
in consummate authority and power, who has ever obtained so much as He Who is
seated "at the right hand of the Father," and to Whom "all power on heaven and
earth has been given"? And finally, who shall have been heard by God more
clearly than That Only-Begotten, the Elect Son of God? Therefore, unbelief
alone has led to this custom by which we afflict the Saints (those we think in
heaven) with dishonor, when we accomplish that which is so far removed from
those things they ever did while living, but rather they constantly repelled
this, in accordance with their duty, just as their writings testify. And our
vileness here is not to be dragged out as an excuse for such sacrilege. For we
do not in the least offer prayers propped up with our dignity, but with the
dignity and excellence only of our Lord Jesus Christ, Whose righteousness is
ours by faith, according to which place the Apostle justly, since he would
shake off this inane fear (or rather unbelief) from us, says, "Christ was made
like His brethren in all things," so that he would be a merciful and faithful
High Priest, in these things which were in accordance with the ritual for the
expiation of the sins of the people in the presence of God. For according to
this, He can aid those who are tested, because he had fully endured when He was
tested. In addition, so that he would increase our spirits in which we may come
near to this High Priest more confidentially, the same Apostle adds,
"Therefore, having a great High Priest, Who has entered into heaven, Jesus
Christ the Son of God, let us hold on to our profession. For we do not have a
High Priest who is unable to be moved with a sense of our weaknesses, but One
tested in all things, similar to us, except for sin. Therefore, let us proceed
with faith up to the throne of grace so that we may pursue mercy and come upon
grace unto favorable aid." The same apostle says, "We have freedom for entering
into the sacristy through the blood of Jesus. Let us therefore approach with a
firm persuasion of faith, etc." Likewise, "Christ has an eternal priesthood, from
which He can also save those who approach through His blood unto God, always
living, so that He may always intercede on their behalf." What need is there
for other things? Since Christ Himself says, "I am the way, the truth, and the
life. No one comes to my Father except through Me," why should we seek another
advocate for ourselves? Most certainly, since it has pleased God Himself to
give His Son to us as an advocate, let us not having abandoned Him, seek
another, lest in always having to follow fate we may never come across any
other. For when God gave That One to us, He knew, without a doubt, that we were
miserable sinners. According to which, it happens that in remaining close to
the commandment of Christ Himself, we only call upon the heavenly Father
through Jesus Christ our only mediator Himself, as He Himself also taught us in
the Lord's Prayer. For we are certain that we are going to receive all the
things for which we ask in His name, from the Father.
24.1.1.
Christ: the Sole Mediator
24.1.2.
The Only Mediator
24.1.2.0.
The Necessity of Two Distinct Natures:
24.1.2.1.
Christology and soteriology
24.1.2.2.
The Comfort of a truly human mediator
24.1.3.
No other mediators (saints or BVM)
24.1.3.0.
Who loves us more than Jesus?
24.1.3.1.
Who has more authority than Jesus?
24.1.3.2.
Why insult genuine Christians by invoking them?
24.1.3.3.
The cult of saints as Impiety
24.1.3.4.
Our sins are no ground for other mediators
24.1.3.4.1.
Such a view denies Christ's finished work
24.1.3.4.2.
Denies justification sola gratia,
sola fide
24.1.4.
Christ's Eternal Priesthood
25.
Article 27: About the Catholic Church
25.1.
We believe and confess a single Catholic or universal Church, which
is the true congregation or assembly of all the faithful who await their entire
salvation from Jesus Christ alone, obviously in so far as they have been
absolved with His blood and sanctified and sealed through His Spirit.
Furthermore, this Church has existed from the beginning of the world and is
going to endure until its end, even as it appears from this: the fact that
Christ is an eternal King, Who cannot be without subjects. Moreover, God
protects this Church from all the furor and assault of the world, although,
from a human perspective, it may appear very small, as if it were extinguished,
just as in that most dangerous time of Ahab, it was said that God reserved for
Himself seven thousand men who had not bent the knee before Baal. And finally,
this holy Church is neither situated in or circumscribed by a particular place,
nor bound or tied down to any particular individual, but sown and poured forth
throughout the whole world, although at the same time it is thoroughly bound
together and also united in soul and will and a single same spirit and power of
faith.
25.1.1.
Catholicity and Reform
25.1.2.
Definition of Catholicity: "The true congregation or assembly of all
the faithful who await their entire salvation from Jesus Christ alone,
obviously insofar as they have been absolved with his blood and sanctified and
sealed through his Spirit."
25.1.2.0.
From beginning to end: Indefectibility
25.1.2.1.
A King cannot be without subjects
25.1.2.2.
Protected from the world
25.1.2.3.
Not circumscribed by locality or individuals (contra papacy)
25.1.2.4.
United in soul and will and a "single same spirit and power of faith"
26.
Article 28: About the Communion of the Saints with the True Church
26.1.
We believe that since this holy assembly and congregation is of those
who ought to be saved and that there is no salvation outside of it, no one
(regardless of whatever status or name he may be) ought to withdraw or separate
his very self from it, so that being content with such a habit, he would live
alone and apart. But on the contrary, each and every one ought to attach and
hold themselves to this assembly, and anxiously preserve the unity of the
Church, and they ought to subjugate their very selves to both its doctrine and
its discipline, and finally, they ought to willingly place the neck under the
yoke of Christ and serve the interests of the edification of the brethren, as
communal members of a single body, just as God has lavishly given to each one
his own gifts. Furthermore, so that this may be better observed, it is the duty
of all believers, according to the word of God, to separate their very selves
from those who are established outside the Church and to join their very selves
to this assembly and congregation of the faithful, wherever God has established
it, regardless of whether hostile decrees of princes and magistrates forbid it,
even those who would do so indicting with a punishment of beheading and death
of the body. And so, whosoever withdraws from this true Church, or refuses to
join their selves to it, openly fights against the command of God.
26.1.1.
Communio sanctorum:
26.1.2.
With the true church
26.1.2.0.
Extra ecclesiam null salus est
26.1.2.0.1.
No one ought to withdraw from it
26.1.2.0.2.
Everyone ought to "attach and hold themselves to this assembly"
26.1.2.0.3.
Anxiously preserve the unity of the Church
26.1.2.0.4.
Subjugate selves
26.1.2.0.4.1.
To its doctrine
26.1.2.0.4.2.
To its discipline
26.1.2.0.5.
Duty to "separate their very selves from those who are established
outside the Church"
26.1.2.0.6.
Even if forbidden by civil magistrates
26.1.2.0.7.
The sin of refusing to join
27.
Article 29: About the Marks of the True Church
27.1.
We believe that we ought to seek and discern according to the word of
God, with consummate diligence and prudence, what then this true Church may be,
since all of the sects, however many flourish in the world today, seize upon
and cloak themselves with the title of "Church." We are certainly not now
speaking of the assembly of hypocrites, who are mixed among the good in the
Church although they do not rightly extend into the Church in which they are
bodily present, but of having to distinguish the congregation of the true
Church from all sects, which falsely glorify themselves as members of the
Church. Therefore the true Church will be distinguished from the false by these
marks; if the pure preaching of the Gospel and the legitimate administration of
the sacraments, according to the prescription of Christ, flourishes, likewise
if the right ecclesiastical discipline is used for the restraint of sin. And
finally, (so that we embrace the whole Word alone), it measures all things
according to the standard of the Word of God and repudiates whatever things are
hostile to it and acknowledges Christ as the only head. It is certain that by
these marks it is possible to distinguish the true Church, from which it is not
lawful for anyone to be separated. Moreover, those who are true members of this
Church can be judged by marks according to the communion of all Christians, of
such a sort is Faith, by which, once apprehending Christ as their Savior, they
flee from sin and seek after righteousness; likewise, they love their
neighbors, and, not turning to the left or right, they crucify their flesh with
its works, even though it is too little, as if a greater weakness is in them,
but regarding that, they fight against it by the power of the Spirit throughout
the whole course of life, and, constantly fleeing to the blood, death,
suffering, and obedience of our Lord Christ, as to the most safe protection,
since they know that in Him alone they have forgiveness of sins, through faith
in Him. Truly the False Church, on the contrary, always assigns more authority
to its very self, and its institutions and traditions, than to the word of God.
It does not suffer to subject itself to the yoke of Christ, nor does it
administer the sacraments according to the prescription of Christ, but it adds
something to them in this way, and subtracts from them in that way, according
to its judgment. Furthermore, it always relies more upon humans than on Christ,
and, in a hostile manner, it persecutes those who piously desire to conform
their lives according to the prescription of the word of God or who indict and
repudiate its sins as greed and idolatry. Therefore, from this, in turn, it is
easy to discern and recognize either Church from one another.
27.2.
The Marks of the True Church (De notis verae ecclesiae)
27.2.1.
To be sought and discerned from God's Word
27.2.2.
Distinct from "all the sects" (toutes les sectes)
27.2.2.0.
Who "seize upon and cloak themselves with the title of ÔChurch'"
27.2.2.1.
Sect Does not refer to hypocrites in the true church
27.2.2.1.1.
Contra Baptists or FVists
27.2.2.1.2.
External/internal distinction
27.2.3.
The Marks of the True Church (la vraie Eglise)
27.2.3.0.
The Pure Preaching of the Gospel (la pure prdication de
l'Evangile)
27.2.3.1.
The Pure Administration of the Sacraments (la pure administration
des sacraments)
27.2.3.2.
Church Discipline is Exercised (la discipline ecclsiastique est
en usage)
27.2.3.3.
It Measures all things sola Scriptura
27.2.3.4.
"It is certain that by these marks it is possible to distinguish the
true church"
27.2.3.5.
"Easy to discern and recognize either Church"
27.2.3.5.1.
The 16th-century situation
27.2.3.5.2.
Our situation
27.2.3.5.3.
Analogies and differences
27.2.3.5.4.
The identity of the "sects" and "false church"
27.2.3.5.4.1.
"Sect" in the sixteenth century
27.2.3.5.4.2.
The identity of sect with the false church
27.3.
The Marks of the Members of the True Church
27.3.1.
According to the Communion of All Christians
27.3.2.
Once Apprehending Christ as Savior
27.3.3.
They flee from sin
27.3.4.
They seek righteousness
27.3.5.
Love neighbor
27.3.6.
Mortification
27.3.7.
Constantly Fleeing to the
27.3.7.0.
Blood, death, suffering, and obedience of our Lord Christ
27.3.7.1.
As the Most Safe protection
27.3.7.2.
Forgiveness of sins
27.4.
The Marks of the False Church
27.4.1.
Assigns More Authority to Its Institutions and Traditions
27.4.2.
Than to the Word
27.4.3.
Does not subject itself to Christ's yoke
27.4.4.
Does not Administer the sacraments according to Christ's prescription
27.4.4.0.
Adds (Rome)
27.4.4.1.
Subtracts (Anabaptists)
27.4.5.
According to Its judgment
27.4.5.0.
Relying on humans more than Christ
27.4.5.1.
Rationalism
27.4.6.
Persecutes the godly
27.4.7.
Persecutes those who "indict or repudiate its sins as greed and
idolatry"
28.
Article 30: About Control of the Church
28.1.
We believe that this true Church ought to be ruled and governed
according to the spiritual order that God has instructed us with His Word, so that
there would be Pastors and Ministers in it who purely preach and administer the
Sacraments. Likewise, there should be Elders and Deacons who compose the Senate
of the Church, so that just as by these means true Religion can be preserved,
true doctrine retained and propagated, and people given over to sin censored
and corrected, and also, just as they can be restrained with the same bridle of
discipline, so also are the poor and afflicted can be assisted with help and
comfort according to their particular need. For then all things will be done
duly and in good order, when faithful and pious men are elected to its
government according to the prescription of blessed Paul, which is held in Tim.
3 and Tit. 1.
28.1.1.
The Spirituality of the True Church
28.1.1.0.
Two Kingdoms
28.1.1.1.
Governed by the Word
28.1.1.1.1.
Pastors
28.1.1.1.1.1.
To Preach the Word
28.1.1.1.1.2.
To Administer the Sacraments
28.1.1.1.2.
Elders
28.1.1.1.3.
Deacons
28.1.1.1.4.
Faithful and pious men (the URC Synod 1997 report on deacons)
28.1.1.1.5.
Compose le snat de l'Eglise
28.1.1.1.5.1.
To preserve true religion in the church
28.1.1.1.5.2.
True Doctrine retained and propagated
28.1.1.1.5.3.
To discipline sin
28.1.1.1.5.4.
To comfort the poor
29.
Article 31: About the Calling of Ministers of the Church
29.1.
We believe that Ministers, Elders, and Deacons ought to be called and
put forward to their offices by a legitimate election of the Church, having
been invited to it by the grave invocation of God, in the order and manner that
is prescribed to us in the word of God. Moreover, above all else, each person
ought to take care lest he carry his very self into these duties by forbidden
means. For everyone must wait until they are called by God Himself, so that
they may have sure testimony about their calling, and so that they may know it
to be from the Lord. Moreover, all of the Ministers of the word of God, in
whatsoever place they may be, all have similar and equal power and also
authority, so that they are all equally Ministers of Christ, of this only
universal Bishop and head of the Church. Again, lest this holy order of God be
either violated or departed from in contempt, all of the Ministers and Elders
of the Church ought to be honorably esteemed on account of the work incumbent
upon them and peace ought to be cultivated with them, and, in turn, quarrels
and contentions ought to be refrained from as much as is possible.
29.1.1.
Three Offices (again)
29.1.1.0.
Ministers
29.1.1.1.
Elders
29.1.1.2.
Deacons
29.1.1.3.
By Legitimate election
29.1.2.
The Ministry
29.1.2.0.
Wait for call
29.1.2.1.
Equality of authority
29.1.3.
Offices to be esteemed
29.1.4.
Peace to be sought
30.
Article 32: About the Power of the Church in Composing Ecclesiastical
Laws and in Administering Discipline
30.1.
At the same time, we believe that it is certainly useful that Elders,
who control the Church, set up an order among themselves for the conservation
of the body of the Church. Let them earnestly take precautions in this way,
lest by this arrangement they contort or turn aside from these that Christ
Himself, our only Teacher, once established.
30.1.1.
Elders and Order
30.1.2.
Church Orders
30.2.
And so we reject all human inventions and laws that have been drug
into the worship of God, lest our consciences are bound to or strung up by them
in any way. And so, we receive those alone that are either for the fostering
and nourishing of concord, or for keeping us in the obedience of God. And truly
for this, excommunication is especially necessary, according to the command
that seizes upon the word of God and those other supplements of attached
ecclesiastical discipline.
30.2.1.
Sola scriptura contra T-2
30.2.2.
Christian liberty contra Rome and traditionalism
30.3.
Excommunication
31.
Article 33: About the Sacraments
31.1.
We believe that God, mindful of our sluggishness and weakness in
reason, established sacraments for us, so that He would imprint His promises
upon us and thus be most certain pledges for us, of divine goodness and of His
gifts, having been instituted for the fostering and sustaining of our faith. He
truly attached these to the word of the Gospel so that He would put forth
before our external senses both the very thing itself that He proclaims to us
in His word and also even that which He Himself internally works in our hearts,
and finally, so that He would confirm in us, more and more, the salvation that
He deemed worthy to communicate to us. For the sacraments are signs and visible
symbols of internal and invisible things, through which, as through means, God
Himself works in us by the power of the Holy Spirit. And therefore these signs
are not in the least empty, or vacuous, or established for our deception or
frustration. For their truth is Jesus Christ Himself, without Whom they would
certainly be nothing of importance. Moreover, the number of the remaining
sacraments that Christ Himself, our true and only Teacher, has instituted is
sufficient for us. Truly there are only two, obviously the sacrament of baptism
and of the Supper of our Lord Jesus Christ.
31.1.1.
Because of our weakness
31.1.2.
To "imprint his promises" upon us
31.1.3.
To be "most certain pledges for us
31.1.3.0.
Of divine goodness
31.1.3.1.
Of divine gifts
31.1.4.
To foster and sustain our faith
31.1.5.
Attached to the Word of the Gospel
31.1.5.0.
Put forth to our external senses
31.1.5.1.
The thing itself proclaimed
31.1.5.2.
31.1.5.3.
The internal working (the substance)
31.1.6.
Signs and visible symbols of invisible grace (Augustine)
31.1.7.
The number of which Christ has determined in the Word
32.
Article 34: About Baptism
32.1.
We believe and confess that Jesus Christ, (Who is the end of the
Law), has now, by the pouring out of His own blood, put in place the end of
having to use the pouring out of all other bloods for the propitiation of sin.
And, having abolished Circumcision, which was occurring in Blood, He instituted
Baptism in its place, by which we are received into the Church of God and
separated from all other peoples and foreign religions, since we have been
consecrated to Him alone, Whose signet and insignia we bear. And finally,
Baptism is a testimony to us that That One Himself, Who is the favorably
inclined Father towards us, will be God to us throughout eternity. Therefore,
the Lord commanded all His own to be baptized, by pure water, in the name of
the Father, and of the Son, and of the Holy Spirit, in order that, through the
same Holy Spirit, He would indicate the blood of Christ to work and act
internally in the soul, in the same way that water operates externally upon
bodies. For just as water, having been poured out upon us, and residing upon of
the body to be baptized, and itself clearly seen, washes filth away from the
body, so too the Blood of Christ also cleans that one from sins, washes the
soul and thoroughly cleanses it from iniquities, and regenerates us children of
wrath as children of God. But this does not happen because of this material of
the water, but by the very sprinkling of the most precious Blood of the Son of
God, Who is for us as the Red Sea through which it is necessary to cross, so
that we can escape from the tyranny of the Pharaoh, that is, of the Devil, and
to enter into the spiritual land Canaan. And so, Ministers certainly offer
sacraments and the visible thing to us, but the Lord Himself produces what is
signified in the Sacrament, certainly the invisible gifts and graces, washing,
purifying, and cleansing our souls from all their filth and sins; likewise,
renewing and filling up our hearts with all consolation, and finally, granting
assurance of His fatherly goodness to us, and clothing us with the new man and
stripping off the old with all of its deeds.
32.1.1.
Christ (the fulfillment of the Old Covenant types)
32.1.1.0.
Abolished circumcision
32.1.1.1.
Instituted Baptism in its place
32.1.2.
By which we are received into the church (not united to Christ)
32.1.3.
Separated from the world
32.1.4.
A Testimony of God's Favor
32.1.5.
All his own to be baptized
32.1.5.0.
As an indication that the Spirit works internally
32.1.5.1.
As water works externally
32.1.5.2.
This does not happen by the Water
32.1.5.3.
But by the Blood of Christ
32.1.6.
Christ: Our Red Sea!
32.1.7.
Ministers and Christ
32.1.7.0.
Ministers offer the external
32.1.7.1.
Christ operates the internal
32.2.
On account of these reasons, we believe that every person who seeks
to obtain eternal life ought to be baptized with one (and once is enough)
baptism, which it is never to be repeated afterwards, since we certainly cannot
be born twice. Nevertheless, this baptism not only benefits us only in that
moment at which water settles down upon us or at which we are moistened by it,
but also throughout the whole span of our life. And so we call down a solemn
curse upon this error of the Anabaptists, who not only have not been content in
receiving Baptism once and for all, but who also damn the Baptism of the
children from the faithful. We believe that, for the same reason, they ought to
be baptized and sealed with the sign of the covenant in which little children
were once circumcised in Israel, certainly because the same promises have been
made to our infants. And in fact Christ has poured out His blood so that He
would wash adults no less than infants. And therefore, it is fitting for them
to receive the sign or the Sacrament of the thing that Christ has done for
their sake, just as in the Law, the Lord commanded the Sacrament of the death
and suffering of Christ to be communicated to recently born children by
offering a lamb in their place, which was the future Sacrament of Christ. In
addition, the things that Circumcision fulfilled for the Jewish people are the
same things that Baptism fulfills for the children of the faithful. And this is
the reason why Paul calls Baptism the Circumcision of Christ.
32.3.
Everyone who would be saved should be baptized
32.4.
Once
32.5.
Benefits us at the beginning, the middle, and the end
32.6.
A solemn curse against the Anabaptists
32.7.
The Necessity of Infant Baptism
32.7.1.
They ought to be baptized
32.7.2.
Sealed
32.7.3.
Sign of the covenant
32.7.4.
Because of the covenant promise
32.7.5.
As children have always been included in the administration of the
covenant of grace
32.7.6.
Baptism: the circumcision of Christ (Col 2:11-12)
33.
Article 35: About the Supper of the Lord
33.1.
We believe and confess that our Blessed Savior Jesus Christ has
established the sacred Sacrament of His Supper, so that He would nourish in it
and sustain those whom He has already regenerated and planted into His family,
namely, the Church. Truly those who have been regenerated have two lives inside
themselves: one that is carnal and transitory that they have carried with them
from their first birth, and this one is common to all people; the other is holy
and heavenly, which is given to them in that second birth, which comes from the
word of the Gospel in union with the body of Christ, and this life is
particular to the elect of God alone. Just as God certainly instituted earthly
and material bread, suitable for the preservation of this carnal and
terrestrial life, which is as common to all as life itself, so too has God sent
life-giving bread, which has descended from heaven, which is particular to the
faithful, namely, Jesus Christ. He nourishes and sustains the spiritual life of
the faithful when He is eaten, that is, applied and received by the Spirit
through faith. Moreover, so that Christ would form or depict this holy and
celestial bread for us, He has established terrestrial and visible bread and
wine in the Sacrament of His Body and Blood. He truly witnesses to us in these
things. As we truly accept and hold of this Sacrament in our hands and eat it
with our mouths (from where this life of ours is afterwards sustained), so also
truly for the maintaining of spiritual life in us, we receive the true body and
blood of Christ our only Savior in our souls, by faith, which is the
counterpart to the hand and mouth of our soul.
33.1.1.
To nourish and sustain
33.1.1.0.
The regenerate (define)
33.1.1.1.
Those implanted into his family
33.1.1.2.
Who have "two lives within themselves"
33.1.1.2.1.
One carnal, common, and transitory
33.1.1.2.2.
The other holy and heavenly
33.1.1.2.2.1.
from the word of the Gospel
33.1.1.2.2.2.
In union with the corpus Christi
33.1.1.2.2.3.
Which life is peculiar to the elect (contra the FV)
33.1.1.2.3.
Like daily bread
33.1.1.2.4.
Like the life-giving manna
33.1.1.3.
He nourishes and sustains us
33.1.1.4.
When he is eaten (!)
33.1.1.4.1.
Applied and received
33.1.1.4.2.
Through faith
33.1.1.4.3.
He witnesses to us in these elements
33.1.1.5.
As we truly accept and hold this sacrament in our hands
33.1.1.6.
Our spiritual life maintained
33.1.1.7.
Faith = the mouth of the soul, as were
33.2.
Truly, it is most certain that Christ did not so anxiously entrust
His Sacrament to us without reason, as He actually accomplishes in us whatever
He Himself represents to us in His sacred signs, although the manner itself
exceeds our natural capacity, nor can it be perceived in any of this, because
clearly all the operations of the Holy Spirit are hidden and incomprehensible.
Moreover, we certainly do not error in saying that that which is eaten is the
very most natural body of Christ, and that that which is drunk is His true
blood, but the instrument or medium through which we eat and drink these is not
the mouth of the body but our spirit itself, and that through faith. And so
Christ always resides at the right hand of the Father in heaven, but this does
not therefore in the least keep Him from communicating Himself to us through
faith. Again, this Supper is a meal of the Spirit, in the midst of Whom Christ
brings His self forth to us for partaking with all of His works, and makes it
so that, in this, just as which we enjoy His very self, so too do we enjoy the
merits of His suffering and death. For He nourishes, reinforces, and consoles
our miserable afflicted souls that are destitute of all consolation by the
eating of His very own flesh; likewise He sustains and recreates them by the
drinking of His blood. In addition, although the Sacraments are joined to the
signified things themselves, both of those things, nevertheless, are not
received by all. Indeed, the evil person certainly receives the Sacrament to
his own damnation, but he does not receive the thing or truth of the Sacrament.
For example, Judas and Simon Magus indeed both received the Sacrament, but
truly not in the least Christ Himself Who was signified in it, for He is
communicated to believers alone. Finally, we communicate with this sacred
Sacrament in the meeting of the people of God, with consummate humility and
reverence, piously celebrating the memory of the death of Christ our Savior
with acts of gratitude, and there publicly declaring the confession of faith
and of the Christian Religion. And so, no one who has not first examined his
very self ought to bring himself to this table, lest eating from this bread or
drinking from this cup, he eats and drinks judgment and damnation upon his very
self. Again, by the use of this Sacrament, the most passionate love towards
both God Himself and towards neighbor is inflamed in us. And so, indeed we
rightly reject as true profanity all the mockery and damnable fabrications of
people, (which they have added to and mixed among the Sacraments), and we
affirm that we ought to be content only with that entire pious order and rite
that Christ and the Apostles have handed over to us, and we ought to speak of
the same mysteries in the way in which they have also spoken of them.
33.2.1.
The Supper is not vain
33.2.2.
He accomplishes sealing by the secret operation of the Spirit
33.2.3.
What is eaten and drunk is
33.2.3.0.
The proper and natural
33.2.3.1.
Body and blood
33.2.4.
Not with the mouth but with the spirit/soul through faith
33.2.5.
Christology re-stated
33.2.6.
Mystical communion through means
33.2.7.
We enjoy "his very self" and his merits
33.2.8.
He nourishes, reinforces, consoles our miserable souls
33.2.9.
By eating of "his very own flesh"
33.2.10.
By drinking of his blood"
33.2.11.
Relation of Sign to Thing Signified
33.2.11.0.
Both things are not received by all communicants
33.2.11.1.
Contra manducatio infidelium (e.g. Judas, Simon Magus)
33.2.11.2.
The Infidels receive the sacrament but not the Christ
33.2.11.3.
Christ communicated to believers alone!
33.2.11.4.
The Communal Effects
33.2.11.4.1.
Humility
33.2.11.4.2.
Reverence
33.2.11.4.3.
Acts of Gratitude
33.2.11.4.4.
Confession of faith
33.2.11.4.5.
Self Examination
33.2.11.4.6.
"Most passionate love" toward God and Neighbor
34.
Article 36: About the Magistracy
34.1.
We believe that the Most High God has established Kings, Princes, and
Magistrates, because of the corruption and depravity of the human race, and
that He desires that this World be governed by these laws and firm polity for
the punishment of human evils and that all things be conducted among people in
a right order. For this reason He has armed the magistrates themselves with the
sword, so that they would inflict evil people with punishment, and truly
protect good people. Again, it is the duty of these, not only to anxiously
preserve civil polity, but also to give true effort that the holy ministry
would be preserved, and that all idolatry and adultery of the worship of God
would be removed from the public square, that the Kingdom of Antichrist would
be destroyed, that the Kingdom of Christ would be truly extended. Finally, it
is of their duty to bring it about that the sacred word of the Gospel would be
preached from everywhere so that everyone, in turn, can freely worship purely
and venerate God according to the prescription of His word.
Moreover, all people, of whatsoever status, or state, or respect they may be,
ought to be subject to the lawful Magistrates, to pay tax and tribute to them,
and to follow and obey them in all things that are not opposed to the word of
God, and also to pour out prayers on their behalf so that God would deem it
worthy to lead them in all of their actions, and so that we could truly lead,
with all piety and honesty, a tranquil and quiet life under their very selves.
For this reason we detest all Anabaptists and anarchists, who reject their
Superiors and Magistrates and subvert right and law, who make all goods common,
and finally, who efface and disfigure the honest order and hierarchy that God
has established among people.
34.1.1.
Civil Authorities
34.1.1.0.
Distinct from ecclesiastical authority
34.1.1.1.
Ordained by God
34.1.1.2.
Because of human depravity
34.1.1.3.
A covenant of works
34.1.2.
This world to be governed by "these laws and firm polity"
34.1.2.0.
For the punishment of human evils
34.1.2.1.
For right (civil) order
34.1.3.
Magistrate Armed with Sword
34.1.3.0.
To punish the evil
34.1.4.
To protect the (civil) evil
34.1.5.
All people of every status should be subject to the magistrate
34.1.6.
Seeking to live quiet and godly lives
34.1.7.
We Still Detest the Anabaptist view of civil life
34.2.
The American Revisions
34.2.1.
CRCNA 1958 (see fn 30)
34.2.2.
CRCNA 1958 moves "we detest the Anabaptists" to a footnote
34.2.3.
RCA Revisions?
35.
Article 37: About the Final Judgment, the Resurrection of the Flesh
and Eternal Life
35.1.
Finally, we believe, according to the word of God, that when the time
predestined by God and unknown to all creatures arrives, and the number of the
Elect will be completed, our Lord Jesus Christ is going to return from heaven,
bodily and visibly, just as He once ascended there, decorated with consummate
Majesty, and He will reveal Himself as a judge of the living and of the dead,
having set this old world ablaze with fire and flame in order that He would
purify it. Then truly all creatures, so as with men also with women and infants,
as many as have thereupon lived, back from the beginning up unto the end of the
world, will appear in the presence of this consummate Judge, certainly called
forth by the sound of both the Archangel and by the trumpet of God. For all of
the previously dead will then rise up from the ground and, by the Spirit, the
soul of every one of them, in turn, will be united and joined together with
their own body in which they had lived. Again, those who will be living up unto
that ultimate day will be transformed in but a moment and a blink of the eye,
clearly from corruption into an incorruptible nature. Then the books, certainly
the consciences, will be opened up and the dead will be judged according to the
things that they did in this world, whether good or bad. In fact, people are
then even going to render an account of every idle word that they have spoken,
which the world now regards as sport and joke. In short, then all the
hypocrisies, and secrets of people, and the things of their hearts, will be
openly uncovered in presence of all people, so that, with singular merit, the
thought of this is rightly horrible and terrifying to the wicked and reprobate,
and truly both most greatly hoped for and also an enormous consolation for the
elect. For then their redemption will be made thoroughly obvious, and they will
obtain the most pleasant fruits of their labor and pain that have endured in
this life; then their innocence will be openly acknowledged by everyone, and
they themselves, in turn, will see the terrifying vengeance that the Lord will
take upon those whom have tyrannically afflicted them with various torments and
molestations in this world. Again, evil people will be convicted by the own
testimony of their consciences, and indeed rendered immortal, but in that state
so that they will always be tortured eternally in the never-ending fire that
has been prepared for the Devil. But on the contrary, the faithful and Elect
will truly be given crowns of honor and glory, and the Son of God will confess
their name in the presence of God the Father and of the Angels, and every tear
will be wiped from their eyes. And so, their cause, which is damned as heresy
and wickedness by Magistrates and judges, will then be acknowledged to be the
cause of the Son of God. And the Lord will freely reward them with such glory
as no person ever can imagine with the mind. Therefore, we wait upon that great
day of the Lord with consummate eagerness so that, as happy people, we will
most fully acquire and will thoroughly enjoy throughout eternity all of those
things promised by God in Jesus Christ the Lord. Apoc. 22:20. Come again Lord
Jesus.
35.1.1.
According to the Word
35.1.2.
There is a time unknown to us
35.1.3.
When the number of the elect shall be complete
35.1.4.
Jesus will return
35.1.4.0.
Bodily
35.1.4.1.
Visibly
35.1.4.2.
As he ascended
35.1.5.
In Majesty
35.1.6.
To judge
35.1.6.0.
The living and the dead
35.1.6.1.
The Resurrection of the
Dead
35.1.6.2.
To the Dread of hypocrites and reprobates
35.1.6.3.
To the consolation of the elect
35.1.6.3.1.
Whose salvation will be vindicated
35.1.6.3.2.
Who will obtain most pleasant fruits
35.1.6.3.3.
Vindcation: Innocence openly acknowledged
35.1.6.4.
Vengeance upon the tyrants
35.1.6.5.
The Evil convicted by their own consciences
35.1.6.6.
Eternal torment
35.1.6.7.
Eternal glory
35.1.6.7.1.
Consolation for the elect
35.1.6.7.2.
Awaited with eagerness
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