“Of Holy Baptism”

Q. 70: What is it to be washed with the blood and Spirit of Christ?

A.  It is to receive, of God, the remission of sins freely for the sake of Christ’s blood which He shed for us by His sacrifice upon the cross (Hebrews 12.24; 1 Peter 1.2) and, also, to be renewed by the Holy Ghost and sanctified to be members of Christ that so we may, more and more, die unto sin and lead holy and unblamable lives (John 1.33; Romans 6.4; Colossians 2.11).

From: The Three Forms of Unity: The Belgic Confession of Faith, The Heidelberg Catechism, The Canons of Dort, with introductions by Joel R. Beeke (Birmingham: Solid Ground Christian Books, 2010), pp. 90-91.  The quotation is Question 70 (Lord’s Day 26) of the Heidelberg Catechism.

 

Saving Faith

The representation of all men in Adam is on the principle of their natural descent from him, as the original man and progenitor of the race.  Between us and the Lord Jesus Christ there is no such natural or necessary connection.  By His humanity, He is our kinsman or brother, but not our parent, or, of birthright, our sponsor.  He represents His people of His free choice, according to the will of God in redemption; His people accept Him as their representative, of their free choice, according to the same divine will.  The relation is, therefore, not original, but appointed; not necessary, but gracious; not natural, but spiritual; ordained to deliver those whom Christ represents from their condemnation in Adam; yet, in no sense, violating the justice which demanded the condemnation but, on the contrary, rendering a full satisfaction to the law of God for those who are delivered.  In a word, Christ takes the place of Adam to supply the righteousness which Adam failed to render, yet not on behalf of all whom Adam represented, but on behalf of those whom He represents as Redeemer.  If this difference in the representation be not admitted, it must follow that, as all men fell in Adam, all men are saved in Christ, which the Scriptures show is not the case; wherefore, when the Scripture says that, as in Adam all died, so in Christ shall all be made alive; and “as by the offence of one, judgment came upon all men to condemnation; even so, by the righteousness of the one, the free gift came upon all men unto justification of life,” we must understand the Apostle as speaking of “all” represented in either; in Adam, the head of his race, in Christ, the Head of His Church, which is His body and “His fullness.”

From: Guilt, Grace & Gratitude: Lectures on the Heidelberg Catechism 2 volumes, by George W. Bethune; reprint (Edinburgh: The Banner of Truth Trust, 2001), 1:158 (exposition of Questions 20-23, Seventh Lord’s Day).  Originally published as: Expository Lectures on the Heidelberg Catechism 2 volumes (New York: Sheldon and Company, 1864).

The Rev. George W. Bethune (1805-1862) was a Reformed pastor who served congregations in Rhinebeck, Utica, Philadelphia, Brooklyn Heights, and New York City.  He also supplied the American Chapel in Rome (1859-1860).

 

On the Heidelberg Catechism

Ursinus immediately began working on the catechism for Frederick.  This was not his first catechism; he had already written two catechisms in Latin.  At this time, Ursinus was only twenty-eight years old.  Olevianus, who was to help him, was twenty-six.  As they worked, they showed their drafts to Frederick, who wrote his comments and suggestions.The year was 1562, and the idea of a statement of beliefs was not new.  That same year, the church in England accepted the Thirty-Nine Articles of Faith.  Switzerland accepted the Second Helvetic Confession written by Bullinger.  In the Lowlands, Guido de Bres had written the Belgic Confession the previous year.  Frederick was anxious for the catechism to be done as soon as possible.

In January, 1563, Frederick held a meeting with many godly teachers and ministers in order to examine the new catechism.  The men were very pleased with it.  After the meetings, Frederick wrote an introduction, and the catechism was ready for printing.

The German people eagerly read the new catechism.  A Latin translation was made for use by scholars.   Frederick sent a copy of the German catechism to the princes, teachers, and ministers in his country.  But not everyone was pleased.  Emperor Ferdinand in Vienna sent a letter to Frederick informing him that not all the doctrines in this catechism were correct, and that people were suspecting Frederick of heresy…

In December, 1563, a third edition was printed in German…

The fourth edition of the Heidelberg Catechism grouped the questions into fifty-two Lord’s Days.  Petrus Dathenus translated the third edition into Dutch.  In July, 1563, [John] Calvin dedicated his commentary on Jeremiah to Frederick III, commending him for his piety and sound doctrine… 

From: Reformation Heroes: A Simple, Illustrated Overview of People Who Assisted in the Great Work of the Reformation by Diana Kleyn with Joel R. Beeke (Grand Rapids: Reformation Heritage Press, 2007), pp. 110-111.  Based on Richard Newton’s (1813-1887) The Reformation and Its Heroes.