The Belgic Confession became the basis of a counter to the Arminian controversy that arose in the following century. The text was revised again at the Synod of Dort in 1618-19, was included in the Canons of Dort (1618–19), and adopted as one of the doctrinal standards to which all office-bearers in the Reformed churches were required to subscribe. This revision was drafted in the French language (1618–19).
The Belgic Confession consists of 37 articles which deal with the doctrines of God (1-2, 8-13), Scripture (3-7), humanity (14), sin (15), Christ (18-21), salvation (16-17, 22-26), the Church (27-36), and the end times (37).
The confession's chief author was Guido de Bräs, a preacher of the Reformed churches of the Netherlands, who died a martyr to the faith in the year 1567.
During the sixteenth century the churches in this country were exposed to the most terrible persecution by the Roman Catholic government. To protest against this cruel oppression, and to prove to the persecutors that the adherents of the Reformed faith were not rebels, as was laid to their charge, but law-abiding citizens who professed the true Christian doctrine according to the Holy Scriptures, de Bräs prepared this confession in the year 1561.
Article 24: The Sanctification of Sinners
We believe that this true faith, produced in man by the hearing of God's Word and by the work of the Holy Spirit, regenerates him and makes him a "new man,"^
57 causing him to live the "new life"^58 and freeing him from the slavery of sin.
Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned.
So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls "faith working through love,"^59 which leads a man to do by himself the works that God has commanded in his Word.
These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by his grace. Yet they do not count toward our justification-- for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place.
So then, we do good works, but nor for merit-- for what would we merit? Rather, we are indebted to God for the good works we do, and not he to us, since it is he who "works in us both to will and do according to his good pleasure" ^60-- thus keeping in mind what is written: "When you have done all that is commanded you, then you shall say, 'We are unworthy servants; we have done what it was our duty to do.' "^61
Yet we do not wish to deny that God rewards good works-- but it is by his grace that he crowns his gifts.
Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work.
So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.
Carlton Pruitt ministers the gospel to the Los Angeles area. Formerly a Hollywood actor (SAG member)and junk removal expert he now spends most of his time studying the scriptures, writing articles, hymns and poems and doing street preaching.
See his videos on http://www.youtube.com Type LAStreetPreacher in the search bar. CONTACT at Carlton2061@gmail.
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