We believe that our salvation consists in the remission of our sins for
Jesus Christ's sake, and that therein our righteousness before God is
implied: as David and Paul teach us, declaring this to be the happiness of
man, that God imputes righteousness to him without works. And the same
apostle saith, that we are justified freely by his grace, through the
redemption which is in Jesus Christ. And therefore we always hold fast this
foundation, ascribing all the glory to God, humbling ourselves before him,
and acknowledging ourselves to be such as we really are, without presuming
to trust in any thing in ourselves, or in any merit of ours, relying and
resting upon the obedience of Christ crucified alone, which becomes ours,
when we believe in him. This is sufficient to cover our iniquities, and to
give us confidence in approaching to God; freeing the conscience of fear,
terror and dread, without following the example of our first father, Adam,
who, trembling, attempted to cover himself with fig-leaves. And verily if we
should appear before God, relying on ourselves, or on any other creature,
though ever so little, we should, alas! be consumed. And therefore every one
must pray with David: O Lord, enter not into judgment with thy servant: for
in thy sight shall no man living be justified.
Article 24:
Of man's Sanctification and Good Works.
We believe that this true faith being wrought in man by the hearing of
the Word of God, and the operation of the Holy Ghost, doth regenerate and
make him a new man, causing him to live a new life, and freeing him from the
bondage of sin. Therefore it is so far from being true, that this justifying
faith makes men remiss in a pious and holy life, that on the contrary
without it they would never do anything out of love to God, but only out of
self-love or fear of damnation. Therefore it is impossible that this holy
faith can be unfruitful in man: for we do not speak of a vain faith, but of
such a faith, which is called in Scripture, a faith that worketh by love,
which excites man to the practice of those works, which God has commanded in
his Word. Which works, as they proceed from the good root of faith, are good
and acceptable in the sight of God, forasmuch as they are all sanctified by
his grace: howbeit they are of no account towards our justification. For it
is by faith in Christ that we are justified, even before we do good works;
otherwise they could not be good works, any more than the fruit of a tree
can be good, before the tree itself is good. Therefore we do good works, but
not to merit by them, (for what can they merit?) nay, we are beholden to God
for the good works we do, and not he to us, since it is he that worketh in
us both to will and to do of his good pleasure. Let us therefore attend to
what is written: when ye shall have done all those things which are
commanded you, say, we are unprofitable servants; we have done that which
was our duty to do. In the meantime, we do not deny that God rewards our
good works, but it is through his grace that he crowns his gifts. Moreover,
though we do good works, we do not found our salvation upon them; for we do
no work but what is polluted by our flesh, and also punishable; and although
we could perform such works, still the remembrance of one sin is sufficient
to make God reject them. Thus then we would always be in doubt, tossed to
and fro without any certainty, and our poor consciences continually vexed,
if they relied not on the merits of the suffering and death of our Savior.
Article 25:
Of the abolishing of the Ceremonial Law.
We believe, that the ceremonies and figures 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 amongst 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 honesty, to the glory of God, according to his will.
Article 26:
Of Christ's Intercession.
We believe that we have no access unto God, but alone through the only
Mediator and Advocate, Jesus Christ the righteous, who therefore became man,
having united in one person the divine and human natures, that we men might
have access to the divine Majesty, which access would otherwise be barred
against us. But this Mediator, whom the Father has appointed between him and
us, ought in no wise to affright us by his majesty, or cause us to seek
another according to our fancy. For there is no creature either in heaven or
on earth who loveth us more than Jesus Christ; who, though he was in the
form of God, yet made himself of no reputation, and took upon him the form
of a man, and of a servant for us, and was made like unto his brethren in
all things. If then we should seek for another Mediator, who would be well
affected towards us, whom could we find, who loved us more than he, who laid
down his life for us, even when we were his enemies? And if we seek for one
who hath power and majesty, who is there that has so much of both as he who
sits at the right hand of his Father, and who hath all power in heaven and
on earth? And who will sooner be heard than the own well beloved Son of God?
Therefore it was only through distrust that this practice of dishonoring,
instead of honoring the saints, was introduced, doing that, which they never
have done, nor required, but have on the contrary steadfastly rejected
according to their bounden duty, as appears by their writings. Neither must
we plead here our unworthiness; for the meaning is not that we should offer
our prayers to God on the ground of our own worthiness but only on the
ground of the excellency and worthiness of the Lord Jesus Christ, whose
righteousness is become ours by faith. Therefore the apostle, to remove this
foolish fear, or rather mistrust from us, justly saith, that Jesus Christ
was made like unto his brethren in all things, that he might be a merciful
and faithful High Priest, to make reconciliation for the sins of the people.
For in that he himself hath suffered, being tempted, he is able to succor
them that are tempted; and further to encourage us, he adds, seeing then
that we have a great High Priest, that is passed into the heavens, Jesus the
Son of God, let us hold fast the profession. For we have not an high priest
which cannot be touched with the feeling of our infirmities; but was in all
points tempted like as we are, yet without sin. Let us therefore come boldly
unto the throne of grace, that we may obtain mercy, and find grace to help
in time of need. The same apostle saith, having boldness to enter into the
holiest, by the blood of Jesus; let us draw near with a true heart in full
assurance of faith, etc. Likewise, Christ hath an unchangeable priesthood,
wherefore he is able also to save them to the uttermost, that come unto God
by him, seeing he ever liveth to make intercession for them. What more can
be required? since Christ himself saith, I am the way and the truth, and the
life: no man cometh unto the Father but by me. To what purpose would we then
seek another advocate, since it has pleased God, to give us his own Son as
an advocate? Let us not forsake him to take another, or rather to seek after
another, without ever being able to find him; for God well knew, when he
gave him to us, that we were sinners. Therefore according to the command of
Christ, we call upon the heavenly Father through Jesus Christ our own
Mediator, as we are taught in the Lord's prayer; being assured that whatever
we ask of the Father in his name, will be granted us.
Article 27:
Of the Catholic Christian Church.
We believe and profess, one catholic or universal Church, which is an
holy congregation, of true Christian believers, all expecting their
salvation in Jesus Christ, being washed by his blood, sanctified and sealed
by the Holy Ghost. This Church hath been from the beginning of the world,
and will be to the end thereof; which is evident from this, that Christ is
an eternal King, which, without subjects, cannot be. And this holy Church is
preserved or supported by God, against the rage of the whole world; though
she sometimes (for a while) appears very small, and in the eyes of men, to
be reduced to nothing: as during the perilous reign of Ahab, the Lord
reserved unto him seven thousand men, who had not bowed their knees to Baal.
Furthermore, this holy Church is not confined, bound, or limited to a
certain place or to certain persons, but is spread and dispersed over the
whole world; and yet is joined and united with heart and will, by the power
of faith, in one and the same spirit.
Article 28:
That every one is bound to join himself to the true Church.
We believe, since this holy congregation is an assembly of those who are
saved, and that out of it there is no salvation, that no person of
whatsoever state or condition he may be, ought to withdraw himself, to live
in a separate state from it; but that all men are in duty bound to join and
unite themselves with it; maintaining the unity of the Church; submitting
themselves to the doctrine and discipline thereof; bowing their necks under
the yoke of Jesus Christ; and as mutual members of the same body, serving to
the edification of the brethren, according to the talents God has given
them. And that this may be the more effectually observed, it is the duty of
all believers, according to the word of God, to separate themselves from all
those who do not belong to the Church, and to join themselves to this
congregation, wheresoever God hath established it, even though the
magistrates and edicts of princes were against it, yea, though they should
suffer death or any other corporal punishment. Therefore all those, who
separate themselves from the same, or do not join themselves to it, act
contrary to the ordinance of God.
Article 29:
Of the marks of the true Church, and wherein she differs from the false
Church.
We believe, that we ought diligently and circumspectly to discern from
the Word of God which is the true Church, since all sects which are in the
world assume to themselves the name of the Church. But we speak not here of
hypocrites, who are mixed in the Church with the good, yet are not of the
Church, though externally in it; but we say that the body and communion of
the true Church must be distinguished from all sects, who call themselves
the Church. The marks, by which the true Church is known, are these: if the
pure doctrine of the gospel is preached therein; if she maintains the pure
administration of the sacraments as instituted by Christ; if church
discipline is exercised in punishing of sin: in short, if all things are
managed according to the pure Word of God, all things contrary thereto
rejected, and Jesus Christ acknowledged as the only Head of the Church.
Hereby the true Church may certainly be known, from which no man has a right
to separate himself. With respect to those, who are members of the Church,
they may be known by the marks of Christians: namely, by faith; and when
they have received Jesus Christ the only Savior, they avoid sin, follow
after righteousness, love the true God and their neighbor, neither turn
aside to the right or left, and crucify the flesh with the works thereof.
But this is not to be understood, as if there did not remain in them great
infirmities; but they fight against them through the Spirit, all the days of
their life, continually taking their refuge in the blood, death, passion and
obedience of our Lord Jesus Christ, "in whom they have remission of sins,
through faith in him." As for the false Church, she ascribes more power and
authority to herself and her ordinances than to the Word of God, and will
not submit herself to the yoke of Christ. Neither does she administer the
sacraments as appointed by Christ in his Word, but adds to and takes from
them, as she thinks proper; she relieth more upon men than upon Christ; and
persecutes those, who live holily according to the Word of God, and rebuke
her for her errors, covetousness, and idolatry. These two Churches are
easily known and distinguished from each other.
Article 30:
Concerning the Government of, and Offices in the Church.
We believe, that this true Church must be governed by that spiritual
policy which our Lord hath taught us in his Word; namely, that there must be
ministers or pastors to preach the Word of God, and to administer the
sacraments; also elders and deacons, who, together with the pastors, form
the council of the Church: that by these means true religion may be
preserved, and the true doctrine everywhere propagated, likewise
transgressors punished and restrained by spiritual means: also that the poor
and distressed may be relieved and comforted, according to their
necessities. By these means everything will be carried on in the Church with
good order and decency, when faithful men are chosen, according to the rule
prescribed by St. Paul in his Epistle to Timothy.
Article 31:
Of the Ministers, Elders, and Deacons.
We believe, that the ministers of God's Word, and the elders and deacons,
ought to be chosen to their respective offices by a lawful election by the
Church, with calling upon the name of the Lord, and in that order which the
Word of God teacheth. Therefore every one must take heed, not to intrude
himself by indecent means, but is bound to wait till it shall please God to
call him; that he may have testimony of his calling, and be certain and
assured that it is of the Lord. As for the ministers of God's Word, they
have equally the same power and authority wheresoever they are, as they are
all ministers of Christ, the only universal Bishop, and the only Head of the
Church. Moreover, that this holy ordinance of God may not be violated or
slighted, we say that every one ought to esteem the ministers of God's Word,
and the elders of the Church, very highly for their work's sake, and be at
peace with them without murmuring, strife or contention, as much as
possible.
Article 32:
Of the Order and Discipline of the Church.
In the meantime we believe, though it is useful and beneficial, that
those, who are rulers of the Church, institute and establish certain
ordinances among themselves for maintaining the body of the Church; yet they
ought studiously to take care, that they do not depart from those things
which Christ, our only Master, hath instituted. And therefore, we reject all
human inventions, and all laws, which man would introduce into the worship
of God, thereby to bind and compel the conscience in any manner whatever.
Therefore we admit only of that which tends to nourish and preserve concord,
and unity, and to keep all men in obedience to God. For this purpose,
ex-communication or church discipline is requisite, with the several
circumstances belonging to it, according to the Word of God.
We believe, that our gracious God, on account of our weakness and
infirmities hath ordained the sacraments for us, thereby to seal unto us his
promises, and to be pledges of the good will and grace of God toward us, and
also to nourish and strengthen our faith; which he hath joined to the Word
of the gospel, the better to present to our senses, both that which he
signifies to us by his Word, and that which he works inwardly in our hearts,
thereby assuring and confirming in us the salvation which he imparts to us.
For they are visible signs and seals of an inward and invisible thing, by
means whereof God worketh in us by the power of the Holy Ghost. Therefore
the signs are not in vain or insignificant, so as to deceive us. For Jesus
Christ is the true object presented by them, without whom they would be of
no moment. Moreover, we are satisfied with the number of sacraments which
Christ our Lord hath instituted, which are two only, namely, the sacrament
of baptism, and the holy supper of our Lord Jesus Christ.
We believe and confess that Jesus Christ, who is the end of the law, hath
made an end, by the shedding of his blood, of all other sheddings of blood
which men could or would make as a propitiation or satisfaction for sin: and
that he, having abolished circumcision, which was done with blood, hath
instituted the sacrament of baptism, instead thereof; by which we are
received into the Church of God, and separated from all other people and
strange religions, that we may wholly belong to him, whose ensign and banner
we bear: and which serves as a testimony to us, that he will forever be our
gracious God and Father. Therefore he has commanded all those, who are his,
to be baptized with pure water, "in the name of the Father, and of the Son,
and of the Holy Ghost": thereby signifying to us, that as water washeth away
the filth of the body, when poured upon it, and is seen on the body of the
baptized, when sprinkled upon him; so doth the blood of Christ, by the power
of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins,
and regenerate us from children of wrath, unto children of God. Not that
this is effected by the external 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 Pharaoh, that is, the devil, and to enter
into the spiritual land of Canaan. Therefore the ministers, on their part,
administer the sacrament, and that which is visible, but our Lord giveth
that which is signified by the sacrament, namely, the gifts and invisible
grace; washing, cleansing and purging our souls of all filth and
unrighteousness; renewing our hearts, and filling them with all comfort;
giving unto us a true assurance of his fatherly goodness; putting on us the
new man, and putting off the old man with all his deeds. Therefore we
believe, that every man, who is earnestly studious of obtaining life
eternal, ought to be but once baptized with this only baptism, without ever
repeating the same: since we cannot be born twice. Neither doth this baptism
only avail us, at the time when the water is poured upon us, and received by
us, but also through the whole course of our life; therefore we detest the
error of the Anabaptists, who are not content with the one only baptism they
have once received, and moreover condemn the baptism of the infants of
believers, whom we believe ought to be baptized and sealed with the sign of
the covenant, as the children in Israel formerly were circumcised, upon the
same promises which are made unto our children. And indeed Christ shed his
blood no less for the washing of the children of the faithful, than for
adult persons; and therefore they ought to receive the sign and sacrament of
that, which Christ hath done for them; as the Lord commanded in the law,
that they should be made partakers of the sacrament of Christ's suffering
and death, shortly after they were born, by offering for them a lamb, which
was a sacrament of Jesus Christ. Moreover, what circumcision was to the
Jews, that baptism is for our children. And for this reason Paul calls
baptism the circumcision of Christ.
Article 35:
Of the Holy Supper of our Lord Jesus Christ.
We believe and confess, that our Savior Jesus Christ did ordain and
institute the sacrament of the holy supper, to nourish and support those
whom he hath already regenerated, and incorporated into his family, which is
his Church. Now those, who are regenerated, have in them a two-fold life,
the one corporal and temporal, which they have from the first birth, and is
common to all men: the other spiritual and heavenly, which is given them in
their second birth, which is effected by the word of the gospel, in the
communion of the body of Christ; and this life is not common, but is
peculiar to God's elect. In like manner God hath given us, for the support
of the bodily and earthly life, earthly and common bread, which is
subservient thereto, and is common to all men, even as life itself. But for
the support of the spiritual and heavenly life, which believers have, he
hath sent a living bread, which descended from heaven, namely, Jesus Christ,
who nourishes and strengthens the spiritual life of believers, when they eat
him, that is to say, when they apply and receive him by faith in the spirit.
Christ, that he might represent unto us this spiritual and heavenly bread,
hath instituted an earthly and visible bread, as a sacrament of his body,
and wine as a sacrament of his blood, to testify by them unto us, that, as
certainly as we receive and hold this sacrament in our hands, and eat and
drink the same with our mouths, by which our life is afterwards nourished,
we also do as certainly receive by faith (which is the hand and mouth of our
soul) the true body and blood of Christ our only Savior in our souls, for
the support of our spiritual life. Now, as it is certain and beyond all
doubt, that Jesus Christ hath not enjoined to us the use of his sacraments
in vain, so he works in us all that he represents to us by these holy signs,
though the manner surpasses our understanding, and cannot be comprehended by
us, as the operations of the Holy Ghost are hidden and incomprehensible. In
the meantime we err not, when we say, that what is eaten and drunk by us is
the proper and natural body, and the proper blood of Christ. But the manner
of our partaking of the same, is not by the mouth, but by the spirit through
faith. Thus then, though Christ always sits at the right hand of his Father
in the heavens, yet doth he not therefore cease to make us partakers of
himself by faith. This feast is a spiritual table, at which Christ
communicates himself with all his benefits to us, and gives us there to
enjoy both himself, and the merits of his suffering and death, nourishing,
strengthening and comforting our poor comfortless souls by the eating of his
flesh, quickening and refreshing them by the drinking of his blood. Further,
though the sacraments are connected with the thing signified, nevertheless
both are not received by all men: the ungodly indeed receives the sacrament
to his condemnation, but he doth not receive the truth of the sacrament. As
Judas, and Simon the sorcerer, both indeed received the sacrament, but not
Christ, who was signified by it, of whom believers only are made partakers.
Lastly, we receive this holy sacrament in the assembly of the people of God,
with humility and reverence, keeping up amongst us a holy remembrance of the
death of Christ our Savior, with thanksgiving: making there confession of
our faith, and of the Christian religion. Therefore no one ought to come to
this table without having previously rightly examined himself; lest by
eating of this bread and drinking of this cup, he eat and drink judgment to
himself. In a word, we are excited by the use of this holy sacrament, to a
fervent love towards God and our neighbor. Therefore we reject all mixtures
and damnable inventions, which men have added unto, and blended with the
sacraments, as profanations of them: and affirm that we ought to rest
satisfied with the ordinance which Christ and his apostles have taught us,
and that we must speak of them in the same manner as they have spoken.
We believe that our gracious God, because of the depravity of mankind,
hath appointed kings, princes and magistrates, willing that the world should
be governed by certain laws and policies; to the end that the dissoluteness
of men might be restrained, and all things carried on among them with good
order and decency. For this purpose he hath invested the magistracy with the
sword, for the punishment of evil-doers, and for the protection of them that
do well. And their office is, not only to have regard unto, and watch for
the welfare of the civil state; but also that they protect the sacred
ministry; and thus may remove and prevent all idolatry and false worship (see
note below); that the kingdom of anti-Christ may be thus destroyed and
the kingdom of Christ promoted. They must therefore countenance the
preaching of the Word of the gospel everywhere, that God may be honored and
worshipped by every one, of what state, quality, or condition so ever he may
be, to subject himself to the magistrates; to pay tribute, to show due honor
and respect to them, and to obey them in all things which are not repugnant
to the Word of God; to supplicate for them in their prayers, that God may
rule and guide them in all their ways, and that we may lead a quiet and
peaceable life in all godliness and honesty. Wherefore we detest the
Anabaptists and other seditious people, and in general all those who reject
the higher powers and magistrates, and would subvert justice, introduce
community of goods, and confound that decency and good order, which God hath
established among men.
NOTE: This phrase, touching the office of the magistracy in its
relation to the Church, proceeds on the principle of the Established Church,
which was first applied by Constantine and afterwards also in many
Protestant countries. History, however, does not support the principle of
State domination over the Church, but rather the separation of Church and
State. Moreover, it is contrary to the New Dispensation that authority be
vested in the State to arbitrarily reform the Church, and to deny the Church
the right of independently conducting its own affairs as a distinct
territory alongside the State. The New Testament does not subject the
Christian Church to the authority of the State that it should be governed
and extended by political measures, but to our Lord and King only as an
independent territory alongside and altogether independent of the State,
that it may be governed and edified by its office-bearers and with spiritual
weapons only. Practically all Reformed churches have repudiated the idea of
the Established Church, and are advocating the autonomy of the churches and
personal liberty of conscience in matters pertaining to the service of God.
"The Christian Reformed Church in America,
being in full accord with this view, feels constrained to declare that it
does not conceive of the office of the magistracy in this sense, that it be
in duty bound to also exercise political authority in the sphere of
religion, by establishing and maintaining a State Church, advancing and
supporting the same as the only true Church, and to oppose, to persecute and
to destroy by means of the sword all the other churches as being false
religions; and to also declare that it does positively hold that, within its
own secular sphere, the magistracy has a divine duty towards the first table
of the Law as well as towards the second; and furthermore that both State
and Church as institutions of God and Christ have mutual rights and duties
appointed them from on high, and therefore have a very sacred reciprocal
obligation to meet through the Holy Spirit, who proceeds from the Father and
Son. They may not, however, encroach upon each other's territory. The Church
has rights of sovereignty in its own sphere as well as the State." Acta.
Synod, 1910.
Article 37:
Of the Last Judgment.
Finally we believe, according to the Word of God, when the time appointed
by the Lord (which is unknown to all creatures) is come, and the number of
the elect complete, that our Lord Jesus Christ will come from heaven,
corporally and visibly, as he ascended, with great glory and majesty to
declare himself judge of the quick and the dead; burning this old world with
fire and flame, to cleanse it. And then all men will personally appear
before this great judge, both men and women and children, that have been
from the beginning of the world to the end thereof, being summoned by the
voice of the archangel, and by the sound of the trumpet of God. For all the
dead shall be raised out of the earth, and their souls joined and united
with their proper bodies, in which they formerly lived. As for those who
shall then be living, they shall not die as the others, but be changed in
the twinkling of an eye, and from corruptible, become incorruptible. Then
the books (that is to say the consciences) shall be opened, and the dead
judged according to what they shall have done in this world, whether it be
good or evil. Nay, all men shall give an account of every idle word they
have spoken, which the world only counts amusement and jest: and then the
secrets and hypocrisy of men shall be disclosed and laid open before all.
And therefore the consideration of this judgment, is justly terrible and
dreadful to the wicked and ungodly, but most desirable and comfortable to
the righteous and elect: because then their full deliverance shall be
perfected, and there they shall receive the fruits of their labor and
trouble which they have borne. Their innocence shall be known to all, and
they shall see the terrible vengeance which God shall execute on the wicked,
who most cruelly persecuted, oppressed and tormented them in this world; and
who shall be convicted by the testimony of their own consciences, and being
immortal, shall be tormented in that everlasting fire, which is prepared for
the devil and his angels. But on the contrary, the faithful and elect shall
be crowned with glory and honor; and the Son of God will confess their names
before God his Father, and his elect angels; all tears shall be wiped from
their eyes; and their cause which is now condemned by many judges and
magistrates, as heretical and impious, will then be known to be the cause of
the Son of God. And for a gracious reward, the Lord will cause them to
possess such a glory, as never entered into the heart of man to conceive.
Therefore we expect that great day with a most ardent desire to the end that
we may fully enjoy the promises of God in Christ Jesus our Lord. AMEN.
"Even so, come, Lord Jesus." -
Revelation. 22:20.
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