The Reformed Christian Muse

Q37: What do you understand by the word “suffered”?
A37: That all the time He lived on earth, but especially at the end of His life, He bore, in body and soul, the wrath of God against the sin of the whole human race; in order that by His suffering, as the only atoning sacrifice, He might redeem our body and soul from everlasting damnation, and obtain for us the grace of God, righteousness and eternal life.

I want to revisit this Q&A from Lord’s Day 15 of the Heidelburg Catechism. I have already posted this but did not comment on it. This clearly shows a more moderate Calvinistic view of the suffering of Christ for the sin of the “whole human race” than is found to be more popular today. This same idea of sufficiency is also expressed in the Cannons of Dort here:

The Canons of Dort, Second Head of Doctrine
The Death of Christ, and the Redemption of Men Thereby - Articles of Faith

Article 6
And, whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

If we compare these two statements from the 3 Forms of Unity can we not properly infer that the unbelief and rejection of the gospel is “wholly to be imputed” to the unbeliever because there is nothing lacking in the atonement for him because the unbeliever, being a member of the human race, Christ in his place bore his wrath against his sin according to Q&A 37?

Blessings in Christ,
Terry W. West

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.

We believe that the Holy Scriptures are contained in two books, namely, the Old and the New Testament, which are canonical, against which nothing can be alleged. These are thus named in the Church of God.
The books of the Old Testament are the five books of Moses, to wit: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the book of Joshua, Judges, Ruth, the two books of Samuel, the two of the Kings, two books of the Chronicles, [commonly called Paralipomenon, the first of] Ezra, Nehemiah, Esther; Job, the Psalms [of David], the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the four great prophets, Isaiah, Jeremiah, {Lamentations,} Ezekiel, and Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

Those of the New Testament are the four evangelists, to wit: Matthew, Mark, Luke, and John; the Acts of the Apostles; the thirteen epistles of the apostle Paul, namely, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon; Hebrews; the seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and the Revelation of the apostle John.

Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.

As Christ died for us, and was buried; so also it is to be believed, that he went down into Hell.

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man’s nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

We confess that this Word of God was not sent nor delivered by the will of man, but that men spake from God, being moved by the Holy Spirit, as the apostle Peter says; and that afterwards God, from a special care which He has for us and our salvation, commanded His servants, the prophets and apostles, to commit His revealed word to writing; and He Himself wrote with His own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures.

There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in the unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

I really like the way that both the 39 Articles and the Belgic Confession begin  with  a statement of God’s existence, but I think the 39 articles is the best of the two confessions because it includes in a declarations of the Trinity.

Blessings in Christ,
Terry W. West

We know Him by two means: First, by the creation, preservation, and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to see clearly the invisible things of God, even his everlasting power and divinity, as the apostle Paul says (Rom. 1:20). All which things are sufficient to convince men and leave them without excuse. Second, He makes Himself more clearly and fully known to us by His holy and divine Word, that is to say, as far as is necessary for us to know in this life, to His glory and our salvation.

We all believe with the heart and confess with the mouth that there is one only simple and spiritual Being, which we call God; and that He is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good.

I have a few more thoughts about this subject that I started here. I have seen some of the same sentiments (sentiments I found both incredible and at the same time refreshingly honest because many are not willing to admit that they are in disagreement with Calvin and other early reformers on some important issues, but rather try to explain away what should be explicitly clear), expressed again by this dear brother in the face of more quotes from one of our Reformed forefathers. His reply again is that it should be of no surprise that the confessions are “received” in such away by our modern adopting bodies that John Calvin and his own pastor Martin Bucer could not receive ordination in our churches. In light of this kind of opinion I asked this question in the previous post:

“As someone who is currently just a layman, but who may sometime in the future be seeking ordination, and someone who is still reading and learning more of scripture and my own adopted Reformed heritage, should I fear being able to pass an ordination exam if my views on certain doctrinal issues are in accord with say, John Calvin or Heinrich Bullinger?”

The list of Reformers could go on and on. It would include, along with Calvin and Bullinger, men such as Bucer, Ursinus, Bucanus, Vermigli, Zanchius, Pareus, Kimedonicus (he was a professor at Heidelberg, a colleague of David Pareus, and was a student of Zanchius), etc. Many, many more could be added. This is a short list by far that I have here.

I want to now offer a hypothetical example that I believe illustrates the absurdity of such a sentiment, especially when it is expressed as a positive thing. This sentiment seems to me to be akin to say, 500 years from now, the Nicene Creed being “received” in such a way by the adopting body that it is interpreted to teach modalism and then saying Athanasius would not be welcome to teach in such churches. Well, it may be true he would not be ordained in such churches, but this would most certainly not be a good thing.

Blessings in Christ,
Terry W. West

I was recently involved in a conversation with a brother concerning the sacrament of baptism. During our exchange, after I had cited some quotes from a couple of early Reformers, I was told that I shouldn’t find it a surprise if some of the early Reformers, even John Calvin himself, couldn’t receive ordination in todays Reformed churches. As someone who is currently just a layman, but who may sometime in the future be seeking ordination, and someone who is still reading and learning more of scripture and my own adopted Reformed heritage, should I fear being able to pass an ordination exam if my views on certain doctrinal issues are in accord with say, John Calvin or Heinrich Bullinger? This is an amazing possibility to contemplate. What would it say of where we are at as Reformed denominations if the father’s of our own distinctive faith would be told they are not welcome in our pulpits pastoring our people?

I asked these questions because I find the idea incredible. And I believe it should give us all pause. Now, maybe this particular brother with whom I was conversing is unigue in his opinion, but I wonder. What do you think, dear reader?

Blessings in Christ,
Terry W. West

I found this earlier at ReformedCatholism.com. I did a Google search and found the confession here. I want to post it here as well. Thanks Jonathon Bonomo for sharing this with us.

Of the Sacraments
As the fathers under the law (besides the verity of the sacrifices) had two chief sacraments ­ to wit, circumcision and the Passover, the despisers and contemners whereof were not reputed for God’s people[1] ­ so do we acknowledge and confess that we now, in the time of the evangel, have two sacraments only, instituted by the Lord Jesus, and commanded to be used of all those that will be reputed members of his body: to wit, baptism and the supper, or table of the Lord Jesus, called the communion of his body and blood.[2] And these sacraments (as well of the Old as of the New Testament) were instituted of God, not only to make a visible difference betwixt his people, and those that were without his league; but also to exercise the faith of his children and, by participation of the same sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the elect have with their head, Christ Jesus.

And thus we utterly damn the vanity of those that affirm sacraments to be nothing else but naked and bare signs. No, we assuredly believe that by baptism we are engrafted in Christ Jesus, to be made partakers of his justice, by the which our sins are covered and remitted; and also, that in the supper, rightly used, Christ Jesus is so joined with us, that he becomes the very nourishment and food of our souls.[3] Not that we imagine any transubstantiation of bread into Christ’s natural body, and of wine in his natural blood (as the Papists have perniciously taught and damnably believed); but this union and conjunction which we have with the body and blood of Christ Jesus, in the right use of the sacraments, is wrought by operation of the Holy Ghost, who by true faith carries us above all things that are visible, carnal, and earthly, and makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in heaven, and appears in the presence of his Father for us.[4] And yet, notwithstanding the far distance of place which is betwixt his body now glorified in the heaven, and us now mortal in this earth, yet we most assuredly believe that the bread that we break is the communion of Christ’s body, and the cup which we bless is the communion of his blood.[5] So that we confess, and undoubtedly believe, that the faithful, in the right use of the Lord’s table, do so eat the body and drink the blood of the Lord Jesus, that he remains in them and they in him: yea, that they are so made flesh of his flesh, and bone of his bones,[6] that as the Eternal Godhead has given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible)[7] life and immortality, so does Christ Jesus’ flesh and blood eaten and drunken by us, give to us the same prerogatives. Which, albeit we confess are neither given unto us at that only time, neither yet by the proper power and virtue of the sacrament only; yet we affirm that the faithful, in the right use of the Lord’s table, have such conjunction with Christ Jesus,[8] as the natural man cannot apprehend.

Yea, and further we affirm, that albeit the faithful, oppressed by negligence, and manly infirmity, do not profit so much as they would in the very instant action of the supper, yet shall it after bring fruit forth, as lively seed sown in good ground. For the Holy Spirit (which can never be divided from the right institution of the Lord Jesus) will not frustrate the faithful of the fruit of that mystical action; but all this, we say, comes by true faith, which apprehends Christ Jesus, who only makes this sacrament effectual unto us. And, therefore, whosoever slanders us, as that we affirm or believe sacraments to be only naked and bare signs, do injury unto us, and speak against the manifest truth.

But this liberally and frankly we must confess, that we make a distinction betwixt Christ Jesus, in his natural substance, and betwixt the elements in the sacramental signs; so that we will neither worship the signs in place of that which is signified by them; neither yet do we despise and interpret them as unprofitable and vain; but do use them with all reverence, examining ourselves diligently before that so we do, because we are assured by the mouth of the apostle, That such as eat of that bread, and drink of that cup, unworthily, are guilty of the body and of the blood of the Lord Jesus.[9]

1. Gen. 17:10-11; Ex. 23:3,etc.; Gen. 17:14; Num. 9:13.
2. Matt. 28:19; Mark 16:15-16; Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-26.
3. 1 Cor. 10:16; Rom. 6:3-5; Gal. 3:27.
4. Mark 16:19; Luke 24:51; Acts 1:11; 3:21.
5. 1 Cor. 10:16.
6. Eph. 5:30.
7. Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30.
8. John 6:51; 6:53-58.
9. 1 Cor. 11:27-29.

I just love the language of the early Reformers. I pray we as a church will recover some of this most biblical and beautiful language.

Blessings in Christ,
Terry W. West