OF THE TRUE CHURCH OF GOD, ITS ORIGIN, PROGRESS, AND IMMOVABLE STABILITY, THROUGH ALL TIMES.
[As in the following work a survey is given, to some degree, of the succession and establishment of the church, we find it expedient in order that the same may not be misinterpreted, and because some of our good friends have requested and besought us (though we had intended to leave it as it was), to precede, by way of introduction, that which follows, by our exposition of the true and the false church, and of their respective good and evil succession and progress; also, to state the views we hold in regard to the right of succession. We will, therefore, begin here, and, so as not to be tedious, endeavor to be as brief as possible.]
As there are two different peoples, two different congregations and churches, the one of God and from heaven, the other of Satan and from the earth; so there is also a different succession and progress belonging to each of them.30
We shall first speak of the divine and heavenly church, and then of the last mentioned one.
The divine and heavenly church, which is the separated holy flock and people of God, originated upon earth at the beginning of the world; has existed through all the ages up to the present time; and will continue to the end of the world.
OF THE DIVINE SERVICE OF THE CHURCH.
The state and divine service of this church have varied from the beginning according to the different periods in which it existed and flourished.
From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ, from Christ to the end of the world, God ordained, for each of these periods, different customs, as regards the external divine service of this church; also different signs, seals, and appurtenances; though it is, was and shall be, the same church, the same people, and also the same God whom they served, still serve, and shall serve unto the end.
Before Adam fell, divine service had no respect to Christ; he had not yet been presented to men as a means of salvation, much less as their only Prophet, Priest, and King, or as the only true way, entrance and door to heaven, through whom alone men can be saved; but their happiness depended on their obedience to the command not to eat of the tree of the knowledge of good and evil. Gen. 2:16,17.31
After the fall, divine service had respect altogether to Christ, Acts 4:12. Truly God promised his Son to men, represented him by types, and finally gave him to them. In the meantime, the fathers who were before the advent of Christ, hoped in him, longed for his coming, and ordered and founded all their divine services, whatever these, according to the time and the command of God, might be, on his only and eternal reconciliation. Compare Gen. 3:15; 22:18; 49:10,18 with John 5:46; 8:56; 1 Peter 1:10,11.
Touching the external mode of divine service, this was not uniform at all periods, but varied very much; for it seems that in the time from Adam to Noah, men followed the implanted light of nature, or, to speak properly, the engraven law of the conscience or the mind; observing no essential and express ceremonial commandments, excepting Abel’s offering, and the commandment that the sons of God, that is, the members of his church, should not marry the daughters of men, that is, those who were not members of the church of God; which was enjoined under a severe penalty. Compare Gen. 4:4 with Gen. 6:3.32
In the time from Noah to Abraham, there was added God’s command, not to eat blood, nor to shed human blood. At that time God made a covenant with Noah and every living creature; that he would destroy them no more by a flood; and he set the bow in the clouds as a sign of the covenant. Compare Gen, 9:4,5 with verses 11,12,13.
In the time from Abraham to Moses God instituted the circumcision among his people; which served for the purpose of distinguishing the descendants of Abraham, of whom the church of God consisted, from all other nations, and as a seal of the covenant which God had made with Abraham and his seed, in particular. See Gen. 17:10,11,12, compare with Rom. 4:11.
From the time of Moses to Christ God gave, in addition to circumcision, many laws and commandments, too numerous to mention, which were to be observed by his people. These consisted in manifold sacrifices, oblations, purifications, etc., for the performance of which holy times were set apart, as the Passover, Pentecost, feast of tabernacles, new moons, and fast days; together with sacred places, as the tabernacle of Moses, the temple of Solomon; Shiloh, Mizpah, Moriah, etc.; also holy persons, as prophets, priests, Levites, singers, and door-keepers. See Ex., Lev., Num., and Deut.
From the time of Christ to the end of the world, God, through Christ, has taken away the ceremonies of the Mosaic law as well as the signs by which it was sealed; and, to the acknowledgment of the grace of Christ, commended the observance of other ceremonies and signs, as baptism, supper, etc. These external commandments, together with faith, and true penitence of life, which is the spiritual and moral virtue, the Lord has very strictly enjoined upon all members of the church of Christ. See Matt. 28:18–20; Mark 16:15,16, compared with 1 Cor. 11:2–28; also the entire epistles of the apostles, which treat of the fulfillment of the Mosaic ceremonial law, as Rom. 10:4; Gal, 4:10,11 and 5:1–4; Col. 2:16.
Having now briefly shown the diversity of the external divine service of the church of God, through all the times; it behooves us to state, on the other hand, in what points this church has always continued the same.
IN WHAT POINTS THE CHURCH OF GOD HAS ALWAYS CONTINUED THE SAME.
God has always ordained teachers in his church, and, therefore, always caused his will to be proclaimed to the people; which commenced principally in the days of Enos, the grandson of Adam; for then began men to call upon the name of the Lord. Gen. 4:26.
Enoch, the seventh from Adam, preached of the judgment and the great day of vengeance of the Lord. Jude vs. 14,15.
Abraham, the father of the faithful, preached of the name of the everlasting God. Gen. 21:33.
Moses preached of the faithfulness, goodness, and righteousness of God; so that his doctrine dropped as the rain, and his speech distilled as the dew. Deut. 32:2–5.
David preached of the righteousness of God in the great (God’s) congregation, and would not let his mouth be stopped, that is, he would not be overcome by his adversaries. Ps. 40:10.
Afterwards, all the holy prophets: Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi, preached of the laws, punishments and promises of God, and prophesied of the blessed and felicitous coming of the Messiah whom God had promised. Read the books containing their prophecies, throughout.
After the time of the Prophets, Christ himself preached of the fulfillment of the time, the coming of the kingdom of heaven, repentance, and faith in the Gospel. Mark 1:15.
The apostles followed the example and the command of their Lord, in proclaiming the will of God; and not that alone, but when their departure was nigh at hand, they appointed others in their stead, as Timothy, Titus, the seven teachers in the seven churches in Asia, who also, especially Timothy, were charged to appoint faithful men, who would be able to teach others also. 2 Tim. 2:2.
In order, moreover, that the church of Jesus Christ might always know, according to what rule persons were to be chosen for the ministry, the Holy Spirit, through the hand of Paul, has written concerning this matter, and transmitted it to posterity. 1 Tim. 3:1–7; Tit. 1:5–9.
Besides the office of preaching, which has always belonged to the church, various other articles, in faith33 and life as well as in outward worship, which have always obtained, and must still obtain, could be mentioned; however, since we think we have pointed out the chief article, by virtue of which, principally, a church is a church, and through what the same is sustained, we will, so as not to bring too much of the same thing, dismiss the subject here, and proceed to the stability, durability, and visible discernibility of this church, as we have promised in the beginning.
OF THE STABILITY, DURABILITY, AND VISIBLE CHARACTERISTICS OF THE CHURCH OF GOD.
That this church, from the beginning to the time of David, was always visible, discernible, and distinguished from other nations, is clear and manifest, and, as far as we know, not doubted by anybody. There remains, then, only to be proven, that the same after the time of David, has always been discernible, according to the preceding manner, and will continue to be so to the end.34
To show this, the song of David of the city or church of God, Ps. 46:3,4, serves an excellent purpose. “Though the sea rage and roll, so that through its tempest the mountains fall in, Selah! the city of God shall nevertheless remain glad with her fountains, where the holy tabernacles of the Almighty are.” This passage, beginning with the preceding verse reads as follows according to the original text: “Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof, Selah. There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early.”35
Who is there so ill versed in the word of God, as to suppose that he is to understand by the words city of God and the holy place of the tabernacles of the Most High, etc., the city of Jerusalem in the land of Palestine, and the temple which was built in that city? for this city and the temple which was in it, were laid waste and totally demolished and destroyed, first by the Chaldeans, in the time of Jeremiah, and subsequently by the Romans, who conquered the land of Canaan and Jerusalem; so that, according to the prophecy of Christ, not one stone was left upon another. We must, therefore, understand this as relating to the church of God, which is called, in holy Scripture, the city of God. Heb. 12:22; for of the same it is said that God is in the midst of her, and that, therefore, she shall not be moved, etc., as shall appear more fully from the following testimonies, Isaiah 2:2: “And it shall come to pass in the last days, that the mountains36 of the Lord’s house shall be established . . . and all nations shall flow unto it.” It is beyond dispute that here, by the words the Lord’s house, we are to understand the church of the Lord, unless there be one who holds, with the Jews, that it must be understood as having reference to the house of stone, which, in former time, Solomon built, to the honor of God, on Mount Moriah; which house is now in ruins, but was to be rebuilt. But this cannot be expected, for the prophet Daniel, with respect to this desolation, says clearly that it shall be poured upon the desolate, even until the consummation (that is, the end of the world). Dan. 9:27 compared with Matt. 24:15.
No small proof of this is furnished by the fact that about forty years after the ascension of Christ, this very house was destroyed, demolished and burned by Titus Vespasian, and has not yet been rebuilt, though about sixteen hundred years have elapsed since; and, on account of the continual quarrels of the Palestinean and other eastern rulers, it is, viewing it from a human standpoint, not likely that it will ever be done.
Since it is true, then, that by the words “the house of the Lord,” we must understand the church of the Lord, there follows also what is said in connection with it namely: that the same shall be firmly, i. e. invincibly, established on the mountain, that is, Christ, the immovable foundation.
Besides the adduced prophecy, Isaiah 2:2, showing the firmness and immovability of the house (or the church) of God, which is founded upon the mountain of the Lord—Christ Jesus—the same prophet treating of the durability, glory and divine dignity of this church, under the type of the New Jerusalem, produces various commendatory testimonies for this purpose, saying among other things, chap. 60, verse 11: “Thy gates shall be open continually; they shall not be shut day nor night.”
This is a simile drawn from a peaceful city which has neither fear nor care that enemies will attack her, and, therefore, leaves her gates open by night as well as by day, for the accommodation of the citizens, and the messengers and strangers who are traveling in the night. Thus, he would say, will it also be with the future church of Jesus Christ.
Then, in verse 14, speaking of the enemies of the church of God, and of those who had slandered her, he says: They “shall bow themselves down at the soles of thy feet; and they shall call thee, the city of the Lord, the Zion of the Holy One of Israel.”
When a city has become so great that even her deadly enemies who had purposed to lay waste and destroy her, come bending their knees, and, as begging for favor, bow down before her, as is shown here of the enemies of the city and church of God; there is no probability that such city will easily be conquered, laid waste, or subjugated. So it is, in a spiritual sense, with the city and church of Jesus Christ; for it is this to which this prophecy has reference.
Immediately after, in the 15th verse, the prophet declares that God will make this city or church an eternal excellency, a joy of many generations.
And, as though by this the durability and excellency of this city, well-beloved of God, were not yet sufficiently expressed, he adds these words, verse 19: “But the Lord shall be unto thee an everlasting light, and thy God thy glory.”
And, lastly, verse 21: “Thy people, O God, also shall be all righteousness: they shall inherit the land forever.” Here no further explanation is required, since the text plainly and clearly expresses our meaning; and we will, therefore let it suffice.
We then proceed to what Christ, the Son of God, himself testifies concerning this matter. Matt. 16:18: “Upon this rock I will build my church; and the gates of hell shall not prevail against it.”
Christ, in another place, speaking by parable of a man who built his house upon the sand, adds the explanation: that the same was a foolish man; because such a foundation, and, therefore, also the building which is founded upon it, cannot stand before the floods, rains, and storms, which beat against it.
On the other hand, he commends him as wise and prudent, who built his house upon a rock; since the same, being well-founded, is able to withstand all dangers.
But the foundation of which the Lord speaks here, that he will build his church upon it, is much firmer than any material rock, for these must all pass away with time; but the foundation which is Christ himself, remains, shall remain, and shall never decay: for “the foundation of God standeth sure,” 2 Tim. 2:19.
Yet not only the foundation, but also the building of the church shall not decay, though in nature it is otherwise; for a house, church, or tower, resting on an immovable foundation, but being not sufficiently firm or strong in itself, finally decays, yea falls to the ground; but here it stands so that no opposing agencies, not even the devil himself, can prevail against it, which is evident from these words: “And the gates of hell shall not prevail against it.”
In or under the gates councils were wont to be held; and the gates were the strength and power of the cities. Compare Zech. 8:16 with Ps. 147:13. Hence, by the words, “The gates of hell,” etc., we are to understand the council and power of the hellish fiend. Yet, according to the last mentioned place of Scripture, these shall not prevail against the church of Christ;37 and, consequently, no other opposing agencies; for these are the most powerful and worst enemies.
We pass on to other Scripture testimony written for the same purpose. Matt. 28:20: “And, lo, I am with you all the days, even unto the consummation of the ages.” Nearly all translators, in order to follow therein the Dutch way of speaking, render the last words of this sentence: “unto the end of the world.” But we have, for good reasons, preserved the Greek mode of expression, inasmuch as it serves better and more clearly to the end we have in view. For we have found that, after the common translation, the words, “unto the end of the world,” have been misinterpreted, and stretched beyond their meaning, by some inexperienced persons, so that these expound that which has been spoken of the consummation of time, as referring to the end of locality; even as though Christ had not here promised his apostles, to remain with them till all time should have come to an end; but only until, for the promulgation of the Gospel, they should have traveled unto the uttermost parts of the earth, which, because it is not possible to travel farther by land, are called the end of the world.
This is a great error, for, according to his explanation, this promise would have belonged to the apostles alone, and been limited by their life time, since they traveled everywhere to preach, so that their sound went into all the earth, and their words unto the ends of the world.38 Compare Mark 16:20 with Rom. 10:18.
But, in order that all true followers of Christ and his apostles, to the end of time, might comfort themselves with this promise, the Lord has expressly spoken of the consummation of the ages, and declared that so long (understand: spiritually) he will be with them.
We arrive now at the point we had in view from the beginning, and which we shall now present more plainly and fully. It is certain that the Lord has spoken here of the preaching of the holy Gospel, of faith, of baptism, and of the manner of establishing and building up his church, as it was his will that the same should be built up and maintained through all ages. After saying this, he gave the before mentioned promise.
It is settled, therefore, that the visible church of Jesus Christ (for this is the one in whom the preaching of the holy Gospel, faith, baptism, and whatever there is more besides, have place) shall exist through all time, even unto the consummation of the ages; for, otherwise, the promise, “Lo, I am with you all the days,” etc., can not be fulfilled in her.
Even as, besides preaching and faith, baptism shall continue in the church to the end of time, so also the holy supper. This appears from the words of Paul, 1 Cor. 11:26: “For as often as ye eat this bread, and drink this cup, ye do shew forth the Lord’s death till he come.”
Thus, if mention is made here of the eating of the bread, the drinking of the cup, and the shewing forth of the Lord’s death, with the additional clause that this shall be observed, and continue, till the Lord come (that is, in the end of time, to judge the world), it follows: that there will be, throughout all ages to the end of the world, a church which will observe the external ordinances of Christ not only in respect to holy baptism, but also to the holy supper, and the shewing forth of the Lord’s death; unless it can be shown that the words, “till he come,” have another signification, such as we have never yet met with in any commentator, since the text is not only too clear, but also too conclusive.39 Compare this with Matt. 25:31; John 14:3; Acts 1:11; 1 Thess. 4:16; Jude 14; Rev. 1:7; 22:12,20.
THE CHURCH OF GOD OBSCURED AND RENDERED ALMOST INVISIBLE IN SOME PLACES; AND WHAT HAS BEEN THE CAUSE OF IT FROM ANCIENT TIMES.
As the moon, notwithstanding her substance and body never perish, is not always seen in her full light by the human eye, either, because she sinks beneath the horizon, or, being too close to the sun, is obscured by him, or, being far from the sun, is darkened by the shadow of the earth, which is called an eclipse; even so it is with the substance and appearance of the church of God on earth. The latter, though never perishing entirely, does not always show herself in her full form, yea, at times she seems to have vanished altogether, yet not in all, but only in some places, either through the slothfulness of some people, who, from want of regard, or for some other reason, neglect the external, manifest commandments of God, or on account of some misconceptions or errors that have arisen, and whereby sometimes many of the true believers have been perverted, and seduced from the true worship of God; or in consequence of persecution, violence and tyranny, exercised against the faith and the practice of it, on account of which the pious are compelled to hide and, as outcasts from mankind, seclude themselves in forests, wildernesses, and solitary places; so that its characteristics, light and virtue could not be seen, much less, known, by the common world.
When the Church of God of the Old Testament was in Egypt, it could not observe its divine worship, but had to request permission “to go three days’ journey into the wilderness, and sacrifice to the Lord.” Ex. 8:26,27, compared with Ex. 10:26.
During the forty years that this same people was in the wilderness, such remarkable events happened that all their children remained uncircumcised, not receiving circumcision until they had become old, and arrived in the land of Canaan, at mount Aralot. Josh. 5:2–8.
In the time of Elijah this church was so greatly obscured on account of persecution, that he thought that he alone was left, though God had reserved to himself seven thousand persons who served him, and had not bowed their knees to Baal. 1 Kings 19:14,18; Rom. 11:3,4.
When this people had been carried away into Babylon, the house of God, at Jerusalem, where divine worship was wont to be made, lay waste, and the stones of the sanctuary were scattered in all the streets; yea, among the people in Babylon, matters were in so bad a condition, in regard to religion and the songs of praise with which they were wont to worship God, that they had hung their harps on the willows that were planted there by the rivers, Ps. 137:1–4; for which reason they were numbered among the dead and among those that go down to the grave. Bar. 3:10–14.
After the Babylonian captivity, in the time of the Maccabees, many of the church of Israel, because of the existing danger, hid themselves in caves, in order that they might keep the Sabbath. 2 Macc. 6:11.
All these obscurations, like sad eclipses in the divine worship, have happened in the church of God of the Old Testament, before the birth and advent of Christ into this world; and much more might be said in regard to this, if it were necessary, but we consider it sufficient to have made simple mention of it from time to time.
The same took place also after the advent of Christ in the church under the gospel, which was composed of Jews and Gentiles; she, too, could not always raise her head with safety, but was ofttimes, like the sun behind clouds, concealed from the common sight of men.
Even in the time when Christ dwelt bodily among men, and had risen from the dead, his disciples, the chief members of his church, sat concealed, with closed doors, for fear of the Jews. John 20:19.
After the ascension of Christ, the very numerous church which was at Jerusalem, dispersed, on account of persecution, through the lands of Judea and Samaria, except the apostles; so that this distinguished church, which, it appears, was the chief one on the face of the earth, had to sojourn secretly in a strange land. Acts 8:1.
Afterwards, when the emperor Domitian had banished John, the holy apostle and evangelist, for the Gospel’s sake, to the island of Patmos, the Holy Ghost revealed unto him the future state of the church of Christ, namely, that she would have to flee into the wilderness, on account of the persecution of Antichrist, and there be fed by God, a thousand two hundred and threescore days, which, reckoned according to prophetic language, means as many years. Rev. 12:6–11.
Whether we begin to reckon these years from the death of the apostles; or with the year 300, when the so-called patriarchs had their origin; or with the year 600; or a little later, when Mohammed rose in the east among the Greeks, and the pope in the west among the Latins, and raised no small persecution against the defenseless and innocent little flock of the church of Christ, so that all who did not wish to be devoured, either in soul or in body, had to hide themselves in deserts and wildernesses; let it be reckoned as it may, say we, a very long period is to be understood by it, which has extended to this, or, about, this time.
Here the rose has blossomed very gloriously among the thorns. Song of Sol. 2:2. Here the dove that was in the clefts of the rock and in the secret places of the stairs, let her sweet voice be heard.40 Verse 14. Here the Lord said: “A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.” Song of Sol. 4:12. Here the Son of God has fed, sustained and preserved his church against the sentence of worldly and carnal-minded men, who, because they are carnal, cannot comprehend the things of the Spirit of God.
But, lest any should misconstrue our preceding proposition, let it be understood, that when we speak of the obscuration, concealment, or the becoming invisible, of the church of God, we do not mean the church in general, or in all places, for the church in general has never been obscured and hidden in all places at the same time; but we mean thereby some parts of the church in general, namely, some particular societies, belonging to the body of the general church which is spread over the whole earth.
It must be stated, also, that by the term, general church, we do not understand all the churches which bear the Christian name; but only those who express the Christian name by their upright faith and pure observance of the Christian and Evangelical commandments.
Now the question arises, whether our church of the present day, called the Anabaptists, has truly descended, and derived her succession, from the aforementioned church of God which has existed from the beginning, and kept the commandments of God in purity.
But, in order to do this briefly and in the best manner, we shall leave untouched the time and condition of the church from Adam to Christ, as being an undisputed point; and only examine the time and condition of the church after the advent of Christ; for the point of difference relates solely to those who and which, by virtue of true succession, have a right to the same.
THE SUCCESSION OF THE CHURCH OF GOD, PERSONAL SUCCESSION, AND SUCCESSION OF DOCTRINE.
From the Latin word succedo, that is, to go under, or to take the place of one, is derived the word, succession, which we, though improperly, have mixed into our Dutch language. The various branches proceeding from this root, that is, the numerous words taking their origin from it, together with their significations, we leave untouched; in general we understand by it, to follow any one in his place, right, or reign.
There is a twofold succession, natural and spiritual, political and ecclesiastical, or civil and ecclesiastical; but we have to speak here only of the spiritual and ecclesiastical, and not of the natural, political, or civil, succession; for only the former, and, by no means, the latter, belongs here.41
Now, as succession is of a twofold nature and kind, so also is each kind of the same twofold and distinct in itself. This will be shown plainly in the spiritual and ecclesiastical succession.
In order to present this in a clear light, we say that the ecclesiastical succession may be considered in two ways: firstly, with respect to the succession of persons; secondly, with respect to the succession of doctrine.
The latter is a sign and evidence of the former, so that the former cannot subsist without the latter. Where the latter is, the former need not be looked for so carefully. But where both are found in truth and verity, it is not to be doubted that there is also the true and genuine church of God, in which God will dwell and walk; which has the promise of an eternal and blissful life; and about which the holy Scriptures glory and teach so much.
PERSONAL SUCCESSION.
As a great building, house, or castle, can be considered, firstly, with regard to it as a whole, and, secondly, with respect to its different parts, so also the whole church of Christ can properly be considered: firstly, in the whole or in general, as comprising all the congregations in the whole world, which have in common the most holy faith, and the practice, which, according to God’s holy Word, must follow therefrom; secondly, in any particular part of the same, as, this or that church which is in accord with it, as for instance, the church at Amsterdam, Harlem, Dort, etc.
Likewise there is also (or, certainly can be) a twofold personal succession; 1. a general, 2. a particular one. By the general is understood that succession, which has been, in general, throughout the whole world, through a succession of true teachers, whether few or many, according to the opportunity of the times; who have rightly taught the truth, and propagated it according to their ability; concerning which (touching their doctrine, especially in regard to holy baptism, etc.) we have shown, which the true succession is, which, together with the observance of all the other commandments of Jesus Christ, is recognized by us, according to the promise of the Lord given to the true teachers, Matt. 28:20.
By the particular succession is understood the succession of teachers, from person to person, in a particular church, at a separate place, and sitting on a throne prepared for this purpose, as for instance, at Constantinople, of which the Greeks boast; but principally at Rome, about which the Latins, that is, the papists, make a great ado. But concerning this there is no promise, law, or commandment to be found in the whole Gospel, and we, therefore, pass on.42
SUCCESSION OF DOCTRINE.
Here the words of Tertullian are applicable. He says: “The Christian church is called apostolic not just because of the succession of persons, but on account of the kinship of doctrine, since she holds the doctrine of the apostles.” Lib. de praescript, etc.
This doctrine every one who boasts43 of the true succession, must prove from the true apostolic writings, as the means by which the church was originally instituted, subsequently established, and maintained through all times (we speak of the Christian and evangelical church). Therefore, this doctrine must necessarily, also in these last times be the mark of the true succession.
Now, if this is united with the common succession of teachers, we have everything that is necessary for the demonstration of the true church. This stands so fast that it cannot reasonably be disputed, much less, refuted.
The question now will be, in what church the true apostolic doctrine has been held from the beginning, and is still held; which is a privilege boasted of by many. We leave it to them, and content ourselves with the testimony of our conscience, compared with the holy Gospel of Christ and the faith of the holy church, of which mention is made, throughout, in the ancient church histories.
To give evidence, then, of the faith professed by us, we declare, that we believe in our heart, and confess with our mouth:
THE APOSTLES’ CREED.
1. I believe in one God, the Father, the almighty Creator of heaven and earth.
2. And in Jesus Christ, his only begotten Son, our Lord.
3. Who was conceived by the Holy Ghost, and born of the virgin Mary.
4. Who suffered under Pontius Pilate, was crucified, died, and was buried.
5. Rose from the dead on the third day.
6. Ascended into heaven, and sitteth at the right hand of God, the almighty Father.
7. From whence he will come to judge the living and the dead.
8. I believe in the Holy Ghost.
9. I believe in a holy general Christian church, the communion of saints.
10. Forgiveness of sins.
11. Resurrection of the flesh.
12. And an eternal life.
This is the most ancient and simple creed, which, it appears, was confessed already in or about the time of the apostles; and for which many, yea the greater part of the first Christian believers, have sacrificed their lives. But as, in the course of time, the true and simple meaning of the confession set forth was assailed and disputed by the contradiction and perverse interpretation of contentious and, not less, erring persons going under the name of good Christians; the true believers of the church of God were compelled, as often as this happened, and necessity required, to declare how they understood and interpreted this or that article.
Hence it has come that at this day there are found among those who are called Anabaptists, various confessions, which differ in style, but not in faith (we speak of the foundation of the same), in which confessions the creed set forth above is more fully interpreted and explained.
Of these we shall present here principally three, which were acknowledged and adopted without contradiction as a unanimous confession, by a great number of teachers, assembled from various districts, in the year 1649, in the city of Harlem. Two of these had been drawn up at Amsterdam, in 1627 and 1630, and the third at Dort, the 21st of April 1632; all on account of certain church unions which took place subsequently in these years.
First Confession.
Drawn up at Amsterdam, the 27th of September, 1627, called “Scriptural Instruction,” concerning who the people are, on whom the peace of God rests, and how they are bound to peace and unity; given in answer to the following several questions, of which the first is:
What are the fundamental and unmistakable marks by which the children of God and members of Jesus Christ (being the church of God) can and must be known, according to the testimony of the word of the Lord?
In order to answer this question correctly, we must consider what the means are, by which men become children of God, members of Jesus Christ, and the church of God. For although the blessed Lord Jesus Christ is the only meritorious cause of the justification of man, their adoption by God as his children, and the foundation of their eternal salvation (Rom. 3:24,25; 1 Cor. 1:30; Tit. 3:7; Heb. 5:12; Eph. 1:5; Col. 3:11; Acts 4:12); God, the heavenly Father, of whom all things are, 1 Cor. 8:6; and who is the true Father of the whole family in heaven and earth, Eph. 3:14,15, has nevertheless been pleased to impute the merits of his Son Jesus Christ to man, and make him partaker of the same, through the means of faith in his beloved, only, and only begotten Son (Rom. 3:25; Gal. 2:16; Eph. 2:8; John 3:15,36; 6:40); whereby he owns them as children, and adopts them as heirs of everlasting life, according to the testimony of John, who says: “He” (that is, Christ) “came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:11–13. Paul confirms this with these words: “Ye are all the children of God by faith in Christ Jesus.” Gal. 3:26. Through this means—faith—apprehended from the word of God, and confirmed by the Holy Spirit, men are born of God; hence, the appellation, children of God, truly belongs to them, since they have God for their father, and Christ for their brother. God the Father acknowledges them as his sons and daughters; and Christ, for this reason, is not ashamed to call them his brethren. (Rom. 10:17; 2 Cor. 4:13; Rom. 8:16; John 1:12; 1 John 5:1; James 2:18; 1 Pet. 1:23; Matt. 5:45; John 1:12,13; 3:2; 20:17; Rom. 8:15; Gal. 4:6; Matt. 12:50; 2 Cor. 6:18; Heb. 2:11,12). These children of God and brethren of Jesus Christ, are heirs of God, yea, joint heirs in the inheritance of their brother Jesus Christ, as has been promised to them by God the Father, through the means of faith, all the acquired benefits of our Savior Jesus Christ, which are, chiefly: forgiveness of sins, justification, and peace with God; and, because they are children of the resurrection, they shall not come into condemnation, but are passed from death unto life; they shall enjoy salvation, eternal life, and unspeakable happiness, yea, possess all things that the Lord Christ possesses. Rom. 8:17; Eph. 1:11; John 7:3; Acts 10:43; Rom. 3:26; 4:5; 5:1; Gal. 2:16; Luke 20:26; John 5:24; Matt. 16:16,17; Mark 16:16; Rom. 10:9; 1 Pet. 1:9; John 3:16; 6:47; 17:3; 20:31; 1 John 5:11; 1 Pet. 1:8; Luke 22; Rev. 21:7.
Hence, we reply, in conclusion to the question presented: That the fundamental, certain mark of the children of God and members of Jesus Christ, is that by virtue of which this appellation belongs to them in truth according to the promise of God, namely, the only saving faith which worketh by love; upon which God himself looks with gracious eyes, and which alone avails before him (Gal. 5:6; Jer. 5:3; Hos. 2:2; Jer. 5:1; Acts 8:37; 15:11; Is. 26:2) wherefore we, being one or unanimous with God, must have respect to it alone, seeing that the Lord Christ himself, promising Peter salvation upon his faith and confession, adds: “Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” Matt. 16:18.
We shall now briefly show, what faith in Christ is, what is to be believed, what its design is, and what are the internal and external operations of faith.
This faith in Christ, by which men become partakers of all the acquired benefits of Jesus Christ, is neither an uncertain opinion nor merely a bare confession of the mouth, but a firm and sure confidence of the heart, which doubts not the things promised by God in Christ; but has a firm assurance that he who has promised them is able also to perform them. Heb. 11:13; 3:6; Rom. 10:10; 4:20,21. By this firm and sure confidence the believer in the promises of God is established in Jesus Christ his Savior, because he knows that all the promises of God are yea and amen in him; on which he lays firm hold, as on an anchor of his soul, both sure and steadfast. Acts 10:43; 1 Pet. 1:10,11; John 8:56; Heb. 11:26; 2 Cor. 1:20; Heb. 6:18,19. He believes with his heart that God,—for the fulfilling of his gracious promises, willing to show his great love toward mankind who, through sin, had fallen into death and manifold corruptions, by redeeming them,—sent into this world for this purpose, when the time of all prophecies was fulfilled, his only, dear and beloved Son, who from eternity was with his Father in great glory and beloved by him before the foundation of the world, possessing great riches and being equal with God his Father, by whom all things were made, and without whom not anything was made of all that was made in heaven or upon earth, and in whom they all stand, since he upholds all things by the word of his power. Gen. 22:18; Deut. 8:15; Is. 7:15; 9:6; 11:1; 40:9; Micah 5:2; John 3:16; Rom. 5:8; 9:31; 1 John 4:9,10; Gen. 3:19; Wis. 2:24; 4 Esdr. 7:48; Rom. 4:5,12; 1 Cor. 15:21; Rom. 5:16; 4 Esdr. 3:7; Gen. 3:17; Rom. 1:2; 8:3; Col. 1:13; Eph. 1:7; Gal. 4:4; Mark 12:6; 1:11; Matt. 17:5; 3:17; Heb. 1:8; 7:3; 13:8; 1:3; John 16:28; 17:5,24; 2 Cor. 8:9; Phil. 2:6; Rev. 1:18.
He left his divine glory, form, and riches, went out from God, his Father, and came down from heaven into this world, so that he was conceived by a virgin, and she brought forth this Son at Bethlehem, where God brings his first-born Son into the world in the likeness of sinful flesh. John 13:3; 3:13,31; 6:38,51,62; Eph. 4:9,10; Is. 7:14; Matt. 1:23; Luke 2:21; Is. 9:6; Luke 3:6; Gal. 4:4; Micah 5:2; Matt. 2:6; Heb. 1:6; Rom. 8:3. For the Word became flesh; that which was from the beginning, which the apostles saw, which they heard with their ears, and which their hands handled, of the Word of life; for the life was manifested, so that there was seen that eternal life, which was with the Father. John 1:14; 1 John 1:1,2; John 1:9; 20:25,27; Is. 40:5,9. Therefore, all true believers must show and ascribe to their Savior, not as to a creature, but as to the Creator, all divine honor, even as they do unto the Father. John 5:23; 3:30,31; 20:28. For, although, for a little while, he was made lower than the angels, yet all the angels of God must worship him. Phil. 2:10; Matt. 14:33; Heb. 1:6; For he is worthy of this who hath so loved us that he purchased us with his death, and washed us from our sins in his own blood; who died for our sins and rose for our justification; who destroyed the power of the devil, hell, and death; who abolished the sinful hand-writing of the law, and has forgiven all sins, reconciling to God the Father all things that are in heaven and earth, in that he made peace through the blood of his cross; who brought life and immortality to light, and unto whom we are appointed by God, to inherit eternal salvation. Rev. 5:9; 1:5; Rom. 5:10; Acts 20:28; Col. 1:14; 1 Pet. 1:19; Rom. 4:25; 5:6,8; Col. 2:13,14,19,20; Heb. 2:14; 1 Cor. 15:54,55; Rev. 20:14; Is. 25:8; 2 Tim. 1:10; Eph. 1:10; 2:13; 1 Thess. 5:9.
Thus the Lord Jesus Christ, the Son of the living God, is the true corner-stone, the way and door to eternal life, and there is no other name given unto man, either in heaven or on earth, whereby he can be saved, and become a child or heir of God, than the name of our Lord Jesus Christ. Is. 28:16; Rom. 9:33; Eph. 2:20; 1 Pet. 2:6; John 14:6; 10:9; Acts 4:12.
The believer, seeing, by faith, that God in his weightiest and unspeakably great promises is not mutable, but does, in truth, fulfill them through the giving of his only, dear, and beloved Son, feels assured by this, that there is nothing with God, which he shall not also give us with his Son. He, therefore, has firm confidence, that the benefits which God has promised in and through the suffering, death, shed blood, resurrection and ascension of his Son, belong to the believer, and that he shall in truth receive them. Heb. 6:17,18; Ps. 33:4; John 3:16; 1 John 4:9; Eph. 1:6; Col. 1:12–14; 2 Tim. 4:8; Eph. 1:11–13; Rom. 8:32,34,38; 2 Pet. 1:3; Gal. 2:21; Eph. 2:17; 2 Cor. 4:6,7.
This faith begets in the heart of the believer an inward taste of the kindness of God, and of the powers of the world to come; which is followed by gladness, joy, and a firm security of the Father’s favor in the soul, whereby, in every time of need, he is enabled to say, confident that he will be heard, “Abba, Father;” and doubts not, though the thing promised be not apparent to human eyes, nay, seem contrary to nature, and transcends the comprehension, understanding and capability of man (Ps. 34:8; 1 Pet. 2:3; Eph. 2:7; Heb. 6:5,19; 2 Cor. 4:17; Rom. 12:12; 14:17; 2 Cor. 6:10; John 8:56; Rev. 19:7; Rom. 8:31,38; Ps. 32:1; 1 Pet. 5:7; Ps. 55:22; Rom. 8:15; Gal. 4:6; Rom. 4:20; James 1:6; Heb. 11:1; Rom. 4:18,19; Heb. 11:11; Heb. 11:29), for the believer, by faith, looks not only at the things which, through the creation and government of God, exist in nature (which man may comprehend and understand), but to the goodness and omnipotence of the Promiser, unto whom nature and all creatural power in heaven, earth and sea, nay, death itself, must bow. Upon this ground the believer stands fast, even when, with Abraham, the father of the faithful, and with many of the pious, he is tried of God by things seemingly contradictory; for he is assured that God cannot lie. Ps. 52:9; Rom. 4:21; Heb. 11:19; Ps. 135:5; Is. 40:26; 4 Esdr. 3:21,23; Josh. 10:13; Heb. 3:10,11; Matt. 27:44; Is. 40:12; Rev. 20:11; Prov. 8:29; Jer. 5:22; Ex. 14:22; Heb. 11:10,35; 2 Cor. 1:10; Gen. 22:1; 1 Pet. 1:7.
But this faith of the heart is known the very best unto God, who also, being the only discerner of the intents and thoughts of the heart, will judge the internal signs of the faith of the heart, according as he finds it to be upright or dissembling. Jer. 17:10; Acts 1:24; Rev. 2:23; Heb. 4:12. But to man, who has no other way of judging this faith of the heart, than by the fruits of the same, which he hears and sees, there are given as signs by which to distinguish it, the confession of it with the mouth, and the obedience of faith as manifested in outward works. Therefore the believer, according to the command of Christ, must confess openly before men, to the honor of his Creator and Redeemer, what he believes and experiences in his heart, no matter, what sufferings may result to him on that account. He can not do otherwise, for he must hearken unto God more than unto men (Mark 16:16; John 3:36; 1 Cor. 2:11; John 3:11; Rom. 10:10; 1:5,16,25; Acts 4:19,20); for the Lord Christ hath said: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” Matt. 10:32; Luke 9:26. John says: “Every spirit that confesseth that Jesus Christ is come in the flesh is of God.” 1 John 4:2, and Paul explains: “We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken;44 we also believe, and therefore speak.” 2 Cor. 4:13.
That, therefore, oral confession proceeding from sincere faith conduces to salvation, Paul testifies with these words: “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Rom. 10:9,10.
This faith exhibits also its outward fruits of love worthy of the faith; wherefore the believer, according to the teaching of the apostle Peter, must give all diligence to show forth from his faith, virtue, knowledge, temperance, patience, godliness, brotherly love, and charity; and walk in the Spirit, whose fruits, as love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, are seen on them outwardly. 2 Pet. 1:5–7; Gal. 5:16,22,23; 6:1; Eph. 5:9. By these good fruits, and by brotherly love, as external signs of the true faith, they are known as good trees, the salt of the earth, the light of the world, a light which is put on a candlestick, to give light unto all that are in the house, a city set on a hill which cannot be hid. And thus they let their good works so shine before men, that they, seeing them, may glorify God, the heavenly Father. Matt. 7:17,20; 12:35; 5:13–16.
For, as children who in their appearance and deportment show forth their father’s form and qualities, are thereby judged and known to be the children of such parent, even so the believers, having, through the new birth, become partakers of the divine nature (inasmuch as they pattern after God in virtues), are thereby judged or known to be his children; and, in order that they might well express this image, they are abundantly admonished by Christ and his apostles in regard to it. So, for instance, with these words: “Be ye therefore perfect, even as your Father which is in heaven is perfect.” “But as he which hath called you is holy, so be ye holy in all manner of conversation;” “And every man . . . purifieth himself, even as he is pure.” “Be ye therefore merciful, as your Father also is merciful.” Forgive one another, as God hath forgiven you. 2 Pet. 1:4; 1 Pet. 1:23; John 3:6; 1 John 4:7; 5:1; James 1:18; John 1:13; Rom. 8:16; Matt. 5:48; 1 Pet. 1:15; 1 John 3:3; Luke 6:36; Eph. 4:2; Col. 3:13.
Again: “Blessed are the peacemakers: for they shall be called the children of God.” Matt. 5:9. The Lord says further: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye (show that ye) are the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Wherever, then, such similarity with God appears, through the putting on of the new man, which after God is created in righteousness and true holiness, these show forth the image of Christ in their mortal flesh. Eph. 4:24; Col. 3:10; Gal. 2:20; 2 Cor. 5:17. They are an epistle of Christ, in which Christ can be seen, and read by all men; and they are justly called Christians; and, consequently, are true children of God, and members of Jesus Christ: therefore they must be recognized and accepted by all those who truly fear God, as belonging to one body, which is the church of the living God; and as having through this fruitful faith, fellowship with God the righteous Judge, with Jesus the mediator of the new covenant, with the church of the firstborn, which are written in heaven, with an innumerable company of angels, and with all the spirits of just men made perfect. 2 Cor. 3:2; Acts 11:26; Rom. 12:5; Eph. 4:4,16; 1 Cor. 12:13; Acts 20:28; 1 Tim. 3:15. Of this church Christ is the foundation, Head, King, Shepherd, Leader, Master and Lord. 1 Cor. 3:11; Eph. 4:15; Jer. 33:15; Luke 1:33; John 10:11,14; 13:14. She alone is his body, adorned bride, dove, flock, and people, spiritual flesh of his flesh, and bone of his bones. Rom. 12:5; Rev. 21:2; Sol. Song 2:14; 4:1.
Now, although this fruitful faith is the only certain fundamental mark by which the children of God and members of Jesus Christ shall be known, and through which alone they are also, by grace, made partakers of the (by us unmerited) benefits of Christ, God has notwithstanding been pleased to set forth and confirm to believers, by external, visible signs, the benefits and merits of his Son Jesus Christ, which, as has been said, are received only by faith, and retained by obedience, in order that the things signified (of the promises of the grace of God), might shine forth the more clearly by the external signs, partly to assure the consciences of the believers, in the new covenant of the grace of God, and partly to bind the members of Jesus Christ together in unity, as members belonging to one body. For this purpose he has instituted in the church of the New Testament especially two such ordinances or signs suited to the things signified, in which all true believers find great benefit and comfort. These are the Holy Baptism, and the Holy Supper. Eph. 2:7; John 1:16; Mark 16:16; Luke 22:19; Acts 2:38; 1 Cor. 11:24; Jer. 31:31; 1 Pet. 3:21; 1 Cor. 12:13; 10:17; Rom. 6:5; Matt. 28:19,26.
OF HOLY BAPTISM.
Holy baptism is an external, visible ordinance, the rite of which consists in this: that all those who hear believe, and receive gladly with a penitent heart, the doctrine of the holy Gospel, are baptized, for a holy purpose, with water, in the name of the Father, and of the Son, and of the Holy Ghost, according to the institution of Christ, and the usage of his apostles. Acts 2:41; Matt. 3:11; Acts 1:35–38; 10:48.
The benefit which the Lord God, on his part, declares through the sign of baptism, is: The washing away of the sinful corruptions of the soul, through the shedding of the blood of Christ; which signifies the forgiveness of sins, obtained through this blood, to the assurance of a good conscience with God, by which believers comfort themselves with the promise of eternal salvation. Acts 22:16; Col. 1:14; 1 John 1:7; Heb. 1:3; Rev. 1:5.
The obligations which baptism lays upon those baptized, are: That they, burying their sins thereby into the death of Christ, bind themselves to the newness of the life of Jesus, in order to employ, as members of the body of Christ (having put on Christ), each his several gift, for the maintenance and improvement of this body in spiritual and temporal things; and further, that they as the true household of God, and citizens of the heavenly Jerusalem, must obey the civil laws of their King by observing all his commandments. Rom. 6:3,4; Col. 2:12; Gal. 3:27; 1 Cor. 12:25; Eph. 2:19; Matt. 28:20.
OF THE HOLY SUPPER.
The holy Lord’s Supper is an ordinance instituted by Christ Jesus in remembrance of himself, to be observed until his coming, by all who are baptized on true faith in Christ to one body, in the church of the New Testament. Matt. 26:26; 22:19; 1 Cor. 11:24,26.
This rite consists in this, that a minister of the Gospel, according to the institution of Christ, and the usage of his apostles, takes bread and wine for a holy purpose, breaks the bread, and pours in the wine, and, after preparation and giving of thanks, dispenses both to the believing members. The broken bread is eaten, and the wine drank; Christ’s passion or bitter suffering and death, and the shedding of his precious blood; also the motives for this, together with the benefits of his death, through which man receives the remission of his sins, which is signified by this visible sign—all this is proclaimed thereby, in order that the believing church may give thanks to God for this benefit, and, as behooves members of one body, live and walk together here, as one heart and soul, in peace and love and unity. Luke 22:19,20; Acts 2:42; 20:11; 1 Cor. 10:16,17; 11:23–25; Acts 4:32.
The sum of all that has been said is; 1. that the Lord Christ is the foundation and only meritorious cause of eternal salvation; 2. that true faith in him is the means whereby we become children of God and partakers of his merits; 3. that the children of God are to be known outwardly by the confession and fruits of their faith; 4. that God, through the external signs of Holy Baptism and the Supper, sets before the eyes of his children his gracious benefits, and binds them, as members of Jesus Christ, to one body, that is, to a church of God and Christ, whereby they are also admonished to the obedience they owe.
Here the answer to the first question might be concluded, but, since the Lord God, for the welfare of his church, and the propagation of the truth, as being promotive of the honor of his name and the salvation of mankind, has instituted other ceremonies and laws, besides certain offices, which, according to the circumstances of the case, the true members of the church of God are bound to observe; we shall, as briefly as is possible and proper, subjoin these to what has preceded; and this the more, as our peace presentation to people of the same faith points partly to them; that it may appear the more clearly, whether they agree with us, and we with them, in the order of the Christian household, to live according to it, through Christian obedience, together in love, peace and unity, without thinking for any reason, ever again to separate one from another.
OF THE OFFICE OF TEACHER AND DEACON IN THE CHURCH; ALSO HOW THE ELECTION TO, AND THE CONFIRMATION IN, THESE OFFICES, MUST PROCEED, ACCORDING TO THE ORDINANCE OF GOD.
As a body consists of different members, each of them having its own and special function, according to the effectual working in the measure of every part, making increase of the body unto the edifying of itself, even so it is with the church of God; for although each believer is a member of the body of Christ, yet not all are therefore pastors, teachers, elders, or deacons, for these are those who have been properly appointed to such offices. For this reason, the administration of these offices, as: the public preaching of the word of God, the administering of the holy ordinances of baptism and supper, according to the institution of Christ, and the usage of his apostles, appertains to persons thus ordained, and elected thereto—the pastors and teachers; just as it is the province of the deacons, to provide for the necessities of the poor. Rom. 12:4; 1 Cor. 12:12; Eph. 4:7; Acts 20:28; Tit. 1:1; Rom. 12:7; 2 Tim. 4:2; 1 Pet. 5:2; Matt. 28; Mark 16; Acts 6; 1 Tim. 3:8; 5:9.
Concerning their calling and election to these offices, regard must be paid to the conditions required in those persons who will worthily fill said offices, according to the requirements of the apostle, 1 Tim. 3; Tit. 1. In order to obtain these, the church must prepare herself by a devout fear, by fasting and prayer, with constant invocation of the name of God, that as the discerner of all hearts he will show through the unanimous vote of the church, whom he counts worthy of such office; trusting that the Lord, who hears the prayers of those who are assembled in his name, and grants the petition of the godly, will, by his Holy Spirit, manifest his co-operation, and bring forth those whom he knows to be fit for this office; whereupon, after having been examined, they are confirmed to this office, before the church, by the teachers, with the laying on of the hands. Acts 1:24; 6; Luke 6:8; Matt. 8; 1 Tim. 3:10; 4:14; 5:22; 2 Tim. 1:6.
OF FEET-WASHING.
Feet-washing we confess to be an ordinance of Christ, which he himself performed on his disciples, and, after his example, commended to true believers, that they should imitate it, saying: “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.” Again: “If ye know these things, happy are ye if ye do them.” John 13:14,15,17.
The purpose for which the Lord has instituted this ordinance is principally this: That we may remember in true humiliation, that by grace, we are washed from sin through the blood of Christ, and that he, our Lord and Master, by his lowly example, binds us to true humility towards one another. John 13:8,10,14. The apostle classes feet-washing among the good works. 1 Tim. 5:10.
OF MARRIAGE.
Marriage we hold to be an ordinance of God, which was first instituted by God in paradise, and confirmed in our first parents, Adam and Eve, who were created after the image of God, male and female, while they both were yet in favor with God. Gen. 2:22; 1:27.
In accordance with this first institution, and agreeably to Christ’s ordinance, Matt. 19:5, the marriage of children of God (who are not too nearly related by consanguinity) must be entered into, after prayer, and kept inviolable, so that each man shall have his own, only wife, and each wife her own husband; and nothing shall separate them, save adultery. Lev. 18; 20; 1 Cor. 5:1; Matt. 19; Rom. 7:2; 1 Cor. 7:2; Matt. 5:32; 1 Cor. 9:5.
Thus, it is lawful for a brother, to take a sister to wife; a sister, also, may be married to whom she will, only in the Lord, that is, according to the ordinance and pleasure of the Lord, as mentioned before. But we do not find, that God has anywhere, through his word, ordained or instituted, that a believing member of the church should enter into matrimony with an unbelieving, worldly person; on the contrary, we find, that God the Lord was very angry with those who did so, and declared that they were flesh, who would not be led by his Spirit; therefore, we reprove all those who follow herein the lust of their flesh, in the same manner as we do other carnal sinners. 1 Cor. 7:39; Deut. 7:3; Neh. 10:30; 13:25–27; Gen. 6:6.
OF THE OFFICE OF THE MAGISTRACY.
The secular power or magistracy is ordained by God in all countries, and bears the sword not in vain, for it is the minister of God, and a revenger, for the punishment of evil doers, and for the praise of the good. Rom. 13:2,4; Sir. 17:18; 1 Pet. 2:14.
Every one is commanded to be subject unto the higher powers. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Rom. 13:1,2.
All true believers are therefore in duty bound by the word of God, to fear the magistracy, to render honor and obedience to the same, in all things not contrary to the commandments of the Lord, and to pay tribute, custom, and taxes to them, without gainsaying or murmuring, seeing that, according to the words of Peter, we must submit ourselves to every ordinance of man for the Lord’s sake, and pray to Almighty God for them; also to give our greatest thanks to the Lord for good and reasonable authorities. Rom. 13:7; Acts 4:19; 5:29; 1 Pet. 2:13; Jer. 29:7; Bar. 1:11; 1 Tim. 2:2.
Yet, we do not find, that the Lord Jesus Christ has ordained this office of secular authority in his spiritual kingdom—the Church of the New Testament—or added it to the offices of his church; nor has he given them laws adapted for such office and government; but he said to his disciples: The kings and lords of the Gentiles, and they that exercise authority among them, are called gracious lords. But it shall not be so among you. Matt. 20:25,26; Luke 22:25,26. Here we leave the matter, as we do not consider it necessary to enter into farther details.
OF THE SWEARING OF OATHS.
For the confirmation of a cause which was just and true in itself, the Old Testament fathers were permitted to swear by the name of God. Deut. 6:13; Matt. 5:33.
But the Son of the living God, the King and Lawgiver of the New Testament, whose command we are bound, through a voice from God out of heaven, to obey, has forbidden Christians all swearing, as does, likewise, the apostle James; therefore, the swearing of oaths is forbidden to the believers of the New Testament. Matt. 3:17; 17:5; 5:34; James 5:12.
OF SEPARATION.
Separation, or the putting away from the church, is a decree or sentence of the same, by virtue and authority of the word of God, against a member, or members, of the church, who, through open sins, a scandalous life, heresy, or stubbornness, have separated themselves from God and the fellowship of Jesus Christ, and no longer belong into Christ’s kingdom, or to his church; therefore, their brotherhood, or sisterhood, is renounced, by virtue of the word of God, in the name of the whole church. 1 Cor. 5:3; Matt. 18:18; 1 Cor. 5:1; Rom. 16:17; Tit. 3; Matt. 18:17; Is. 59; Tit. 1:16; 1 Cor. 6:9; Gal. 5:21; 1 Cor. 5:12; 2 Cor. 2:8.
The reasons for which this is done, and to which the church must have respect in the separation, are principally these: 1. To show that her doctrine does by no means permit such sins, but is wholly opposed to them: that, by so doing, the doctrine may be preserved pure, and the name of God glorified. 1 Tim. 1:20; Tit. 1:13; 2 Tim. 4:15,23; 2. Through separation to prove in fact that she is the enemy of sin, and will in no wise tolerate it, in order that all causes for reproach to the church may be averted. 1 Cor. 5:1,2; Tit. 2:8; 3. That not, by constant intercourse and fellowship with the evil, the good become leavened or corrupted. 1 Cor. 5:7; 2 Tim. 2:17; 4. That the sinner, through excommunication and withdrawal may be convicted in his conscience, and moved to shame and reformation, that he may be saved. 2 Thess. 3; 1 Cor. 5:5, and 5. That others, by hearing and seeing this, may be admonished, so that they will fear to follow such evil.
But when the separated sinner shows genuine fruits of repentance, we must at all times be ready to receive him again in peace to the Christian communion of the church, if he earnestly requests it. 2 Cor. 2.
OF SHUNNING.
Since daily intercourse and mingling with ungodly apostates, in common eating, drinking, buying, selling, and similar unnecessary temporal or worldly transactions, is not only dangerous for the pious, who, thereby, may become contaminated, or be counted as companions of the apostate, but is also hurtful to the apostate himself, since he, through such mingling, may probably harden in sin, and esteem his offense of less consequence, therefore, we understand from the word of God, that—in order to avoid, according to the unction of the Spirit, the dangers of sin, and offenses, and to bring the apostate sinner to shame and repentance—the true members of Christ must withdraw from the daily intercourse and communion with impenitent apostates; must shun them, and have nothing to do with them; and this without respect to persons, as far as they are not bound to the apostate by any command of God; for as one may do anything in the matter of shunning, which is contrary to love, benevolence, Christian propriety and justice, which supreme virtues a Christian is in duty bound to show unto all men, even to his enemies, for which purpose God has given all laws, which may, for no reason, be diminished, much less, broken or transgressed. 1 Cor. 5:5; 2 Tim. 2:21; 2 Thess. 3; Tit. 3; 2 Thess. 3:14; 2 Pet. 1:6; Tit. 2:12; Rom. 13:8; Matt. 5:44; Rom. 13:9,10; 1 Tim. 1:5; Rev. 22:19; Matt. 5:19; James 2:1.
OF THE SECOND COMING OF CHRIST, THE RESURRECTION OF THE DEAD, AND THE LAST JUDGMENT.
Finally, we believe, that the Son of the living God, the Lord Jesus Christ, our only Prophet, Priest and King, will visibly, as he ascended, descend from heaven, in the clouds, and all the holy angels of God with him, with power and great glory, with a shout, with the voice of the archangel, and with the trump of God, which shall be heard everywhere. Then all men who have lived upon earth, and have died, good and evil, just and unjust, shall rise from the dead, in incorruption, with their own body, in which they have lived; but those who still live on that day, and have not tasted death, shall be changed, in the twinkling of an eye, to incorruption, at the last sound of the last trumpet. Acts 1:11; Rev. 1:7; 2 Thess. 1:7; 1 Thess. 4:16; Matt. 24:50; Zeph. 1:16; Matt. 25:7; 2 Cor. 5:10; Rom. 14:11; Jer. 5:29; Acts 24:15; 1 Cor. 15:42; Jer. 26:19; 1 Cor. 15:38,52.
Thus, the whole human family shall be placed before the judgment seat of Christ; that every one may receive in his body, according to that he hath done, whether it be good or bad. For the Lord Jesus Christ shall then, as a shepherd, separate the sheep from the goats. Those who have done good, he shall set on his right hand, but those that have done evil, on the left; and he shall there pronounce the eternal, irrevocable sentence. 2 Cor. 5:10; Matt. 25:32,33,46; Jude 14.
To the true believers, who, through faith, have done works of love and mercy, he shall say: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” These shall be caught up in the clouds, to meet the Lord, who shall take them away with him into life eternal, in the heavenly glory and splendor, where they shall forever be with the Lord, in the innumerable company of the holy angels, in the society of Abraham, Isaac, Jacob, and all the pious, with great, unspeakable joy and gladness. 2 Pet. 1:5; Matt. 25:35; Luke 16:9; 2 Pet. 1:11; 1 Thess. 4:17,14; John 14:3; 17:24; Dan. 12:12; 1 Pet. 1:8,9.
But the unrighteous who have not known God, nor obeyed the Gospel of our Lord Jesus Christ, and have done no works of love or mercy, shall then be sentenced to everlasting fire, in these grievous and intolerable words: “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels;” “there shall be weeping and gnashing of teeth.” 1 Cor. 6:9; 2 Thess. 1:8; Rom. 2:9; Matt. 25:41; 22:13.
These shall go, where their worm dieth not, and their fire is not quenched. There will come upon them tribulation and anguish, displeasure, wrath, and everlasting destruction from the presence of the Lord, and from the glory of his power. Is. 66:24; Mark 9:46; Mal. 4:1; Rom. 2:9; 2 Thess. 1:9; 4 Esdr. 9:10; Luke 16:24.
May the God of grace and mercy preserve us, through Jesus Christ, his dear and beloved Son, in the power of the Holy Spirit, from this dreadful punishment of the ungodly, and grant us his grace, that we may live holy here on earth, and die happy, to a glad resurrection and joyful appearance in the presence of his glory, Amen.
Here follow two other questions and the answers to the same, which we could adduce, but we deem it unnecessary, since the treatise given embraces the substance or whole sum of the confession of saving faith, if it is only well apprehended.
Added was also a letter, as a preparative for peace, and signed by various persons (elders and teachers).
Given at Amsterdam, the 26th of September, 1627.
Second Confession,
Also drawn up at Amsterdam, on the 7th of October, 1630, called: Confession of Faith, and the principal articles of the Christian doctrine.
[Not divided into separate articles, except the articles of belief in God, and the manner of life in the church.]
We believe with the heart, and confess with the mouth, that there is one only, eternal, incomprehensible, spiritual Being, which, in Scripture, is called God; to whom alone is ascribed omnipotence, mercy, righteousness, perfection, wisdom, all goodness, and omniscience, and who is called a fountain of life, and the source of all good, the Creator of all things, and the Preserver of the same; who in the Old Testament bears various appellations—the God of Abraham, Isaac and Jacob, the God Schadai, the God Jehovah, the God of Israel, I am that I am, the Alpha and Omega, etc.; but who in the New Testament is called by three distinct names—God the Father, Son, and Holy Ghost, whom we confess to differ thus far, namely: that the Father, as far as he is Father, is an other than the Son; and the Son, as far as he is Son, is an other than the Father, and the Holy Ghost, as far as he is a true Holy Ghost, is an other than the Father and the Son, and that they, although differing in name, are nevertheless in their divine nature and attributes, one only, undivided God, according to the testimony of the Apostle: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. Rom. 10:9; Deut. 6:4; Is. 45:5,21; Rom. 3:30; 1 Cor. 8:4; Eph. 4:6; Gen. 21:33; Ps. 90:2; Is. 49:28; Ps. 145:3; 4 Esdr. 8:21; Gen. 17:1; 2 Cor. 6:18; Ex. 34:6,7; Luke 6:36; Ps. 11:7; Col. 3; Lev. 19:2; Matt. 5:48; 1 Tim. 1:2; Ps. 103:8; Matt. 19:17; Ps. 139; James 1:17; Gen. 1:1; Job 38 and 39; Ex. 3:6; 6:6; 5:1; Rev. 1:8; 22:13; Matt. 28:19; John 14:16; 1 John 5:7.
That this Holy God, by his great power and incomprehensible wisdom, created, in six days, out of nothing, heaven and earth, together with all things visible and invisible; and on the sixth day prepared man a body of the dust of the earth, breathed into his nostrils the breath of life, and thus made him a living soul, or man; that he exalted this man above all creatures, endowed him with wisdom, understanding and reason, and made him Lord over all creatures; nay, above all this, created him in his divine image, in holiness and righteousness, for immortality, and placed him in the garden of Eden, where he might have been happy forever, yet requiring of him true obedience, saying: “Of every tree of the garden thou mayst freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.” From this we see the free will of man. Gen. 1:6,9,14,24; Jer. 32:17; Acts 17:24; Gen. 1:26,28; 2:7; Sir. 17:5; Wis. 2:23; Gen. 2:8,9.