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				THE SACRIFICE OF PRAISE
				Dr. H. Bavinck
TRANSLATED FROM THE DUTCH BY GILBERT ZEKVELD

5. THE DIVERSITY OF THE CONFESSION
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We do hear them speak in our tongues
the wonderful works of God.Acts 2: 11.
 

The short confession that Jesus was the Christ the Son of the living God was sufficient for the congregation of the first days.

However this period of simple childlike faith did not last long, and could not last long. The faith was contested from the outside, and deliberations in their own circles pressed the congregation into giving a more detailed account of the contents of its faith.

From that moment on many differences and conflicts arose. Soon there was no more confessing of the faith in unison. Although Church and State at all times attempted to preserve that unity by many coercive measures, even if it was only the appearance,, the process of division continues until the present day. There is discord and contention all over. In the name of Christ, denominations and people, with an appeal to His Word, stand as enemies over against each other. The multi-formity of the Christian faith is continually on the increase. It is impossible to think that unity can be restored.

The disunity among Christians is a great disappointment. For, do we not have one only God, the Father, from Whom are all things, and we to Him, and but one Lord, Jesus Christ, by Whom are all things and we through Him? The congregation is one body and one spirit, she is also called to one hope of her calling, one Lord, one faith, one baptism. Jesus Himself prayed that His disciples would be one, that the world may know that He was sent by the Father. So we would expect, that one confession flowed from the lips of the congregation.

Moreover, existing disunity is not just a grievous disappointment, it is also a great sin before the Lord. Because of this great sin, as Christians we cannot humble ourselves sufficiently. It holds a heavy accusation against us, since it is caused mainly by the darkness of our minds, and a great lack of love in our hearts.

When we are convinced of this, we will appreciate the good intentions of Christians, who in earlier and later times, have attempted to unite Christians, be it through forceful or artificial means.

There is on the other hand the fact, which is of great significance, that all these attempts, in spite of the best intentions, had no other result than that truth was turned into error, freedom was suppressed, and disunity often increased. For, he who withdraws into neutrality, is in danger of becoming the head of another party.

Furthermore, we may never forget, that God has His hand in history, and that He executes His wise counsel. His providence includes all things, nothing happens by chance, least of all in the Christian Church, over which the Father placed Christ in a special sense, as its Head and Lord. The ever continuing divisions in Christianity is a fact which is not outside of God's government and rule, it is determined and taken up in His decree, through which without doubt, the Lord executes His wise purposes.

Although we may in no wise justify that sin, which is the cause of disunity, it is not fair to deny that much good was derived from these separations and schisms. What men think for evil, the Lord many a time turns into good. Darkness He can make into light, the dead He can raise to life, and from the shame of men He can glorify His name. So far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity" (Job 10: 34); God can use sin and force it to co-operate to the glory of His virtues and the establishment of His kingdom.

As soon as the truth revealed in Christ and proclaimed by the apostles, reflected in the human conscience, it was instantly robbed of its purity and mixed with many errors. Heresies and schisms date back to the time of the apostles. But at the same time its expression became clearer and better understood in its riches and many sidedness, and the congregation received ever deeper insight into the mystery of salvation, that was laid down and demonstrated by the Lord in His Word.

For already in natural things people are hopelessly separated from each other. Gender and age, aptitude and character, upbringing and environment, land and people, diversity of gifts of mind and heart bring the greatest modifications in the manner that things are viewed and considered. Not in any way are two people exactly like each other.

This diversity, which exists by nature, is not by grace eliminated. For grace does not erase and destroy nature, but restores and renews it, and the natural diversity is yet more increased by the diversity of spiritual gifts, which are all worked by one Spirit, but divided to every man severally as He will.

The Lord loves unity in diversity. All creation testifies to this. Nature with its mountains and valleys, its seas and islands; the earth with its riches of minerals and plants, of animal and man; the heavens with its planets and stars; the heaven of heavens with its thousands of holy angels. The glory of the infinite rich Being of God, reflects in the works of His hands. God's virtues and perfections are revealed in His creatures.

Yet, this diversity meets us still clearer and fuller in re-creation. There is first of all, Christ, the fairest of the children of men, on Whose lips grace and truth are shed forth. And around Him the patriarchs and prophets, apostles and evangelists, martyrs and reformers, a great multitude of the redeemed, that are bought with His blood and renewed by His Spirit. They are distinct in heaven, they Were distinct on earth. All this diversity, through the error and guilt of man, is an influence for good, in order that we should come to know the truth, and the glory of His grace. The Lord takes them into His service and uses them to decorate His Church. The Holy Spirit makes use of these diversities that all in their own tongue should proclaim the wonderful works of God. One time, at the end of history, the congregation from all languages and peoples, races and nations shall bring honor and glory to the Lord.

For this reason it is not difficult to understand, that the several relationships are reflected, in the diversities of confession, in which grace is placed to nature. The essence of the Christian religion exists herein, that the Father's creation,which was destroyed by sin, is restored again by the death of Christ, and by the grace of the Holy Spirit recreated into God's kingdom. The serious question that always returns, is therefore, in which relationship grace places itself to nature. In practice. Every man must regulate this relationship by himself, in his thinking and life, in his will and work.

In other areas of life as well, it comes repeatedly up for discussion, in Church and State, in family and society, in art and science. What is the relationship between creation and re-creation, between the kingdoms of this world and the kingdom of heaven, of humanity and Christianity, of that which is from above and that from beneath?

According to his own peculiarity each man shall determine this relationship and apply it in and to his life in a different way. It makes a great difference, whether we see grace as doctrine or as life; is it seen as a supernatural addition to nature, or as a medicine against the disease of sin; is it destined for the heart and the inner room, or for all of the rich diversities in human life; does it only serve to save the soul, or does it imply that to God belongs the glory for all His works. Because of this difference their exist among believers, even the members of one Church, many smaller and greater distinctions in the confession. The truth truly is one, but it reflects itself in the consciences of people in many different ways, One sun sends its rays to the earth, but everyone sees it with his own eyes.

Yet, in spite of the great differences that exist between the confessions of the Christian Churches, there is a unity which is plainly revealed, which we may not overlook. So lightly are we in danger of one-sidedness. It is a fact that there are differences, and there is conflict about all the articles of our faith. But seeing what separates believers, we forget so soon what keeps and ties them together. Beyond disunity, any agreement is not seen anymore.

Yet, such agreement is present. All believers are one, not only with respect to spirituality, since all are incorporated in Christ and members of one body, but also in an outward sense, a visible bond embraces all Christian Churches, and keeps them separate from all none Christians.

It is true, there is no Christianity beyond divisions of the faith. Differences between innumerable Christian Churches are not mechanically added to the points of agreement. The first cannot be deducted from the latter, in a way that the remainder would be even with the foregoing. All creeds are an organic whole. The Roman Catholic is Roman Catholic, even in the apostolic confession of faith, which is adopted by all Churches. The Reformed and Lutherans, Anabaptists and Remonstrants are distinct from each other, not just in the doctrine of election, but also of the Church, the sacraments, and also in those of God, of Christ, of creation and providence, of reconciliation and justification.

Yet, there is a unity in Christianity; a unity, which, well considered, is much greater and of infinite more significance than what divides and separates believers from each other. It may be that this unity cannot be separated from the diversity, it is nevertheless truly and really present and becomes clearly visible. It is true that a written creed often just explains the differences; in the unwritten articles, the prayers, the fruits of faith and the works of mercy there is often touching agreement. The imperfect confession of the mouth does not always do justice to the heart's faith.

So it appears to be the will of the Lord, that the unity of faith and acknowledging the Son of God must make a way for itself through the diversities, that once, on the end of history it may gloriously appear. When the body of Christ shall have reached its full increase, and has come to a perfect man, to the measure of the fullness of Christ; when the saints together, may be able to comprehend what is the breadth, and length, and depth and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.
 

6. THE CATHOLICITY OF THE CONFESSION
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Therefore let no man glory in men,
For all things are yours;
Whether Paul, or Apollos, or Cephas,
or the world, or life, or death,
or things present, or things to come;
all are yours; And ye are Christ's;
and Christ is God's.1 Cor. 3:21 and 22.
 

The diversity of the confession does not violate its catholicity. There are many Churches, and all of us Christians, confess one holy, catholic Church, which becomes revealed in the many Churches of Christianity, be it in a very imperfect way. The Christian confession is Universal and Catholic, in the sense, that it is spread out over all the earth, includes all believers, is for all men, and has significance for the whole world. Christianity is the religion of the world, for all peoples and ages, destined and suited for every place and time. And most universal is that Church, which has expressed most purely in its confession this international and cosmopolitan character of the Christian religion.

The universality of the Christian religion is a direct reflection of the unity of God, which is taught therein. God is one, and therefore His words and works can never be in conflict, the one with the other. All things have their connection, their system in His Being, His will and counsel. They exist together in the Son, Who is the image of the invisible God, the firstborn of all creatures, through Whom and to Whom they were created. This Son is also the Christ; the way, the truth and the life, without Whom no one can come to the Father; the only name, given under heaven, whereby man must be saved; the Head of the congregation, in Whom dwells all the fullness of the Father, that He through Him, having made peace through the blood of the cross, should reconcile all things to Himself, be it things on earth or things in heaven.

Christianity is therefore an absolute religion, the only true religion. It will have no other religions of more or less the same value beside itself. By nature it is intolerant, like truth must at all times be intolerant of the lie. It is not even satisfied with being the first of all religions. It claims to be the real, full religion, which absorbs and fulfills all that is good in other religions. For Christ is not a man beside others, but the Son of men, Who by His resurrection declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. He received from the Father a name above every name, and for that name every knee must bow and all tongues confess that He is Lord, to the glory of God the Father.

In this unity we find the catholicity of the Christian religion implied. While there is but one God, He is the Creator of all things. Because there is but one Mediator of God and man, He is the Saviour of the whole world. And because there is but one Spirit, proceeding from the Father and the Son, He guides in all truth, is the only Teacher in the Church, the all sufficient Comforter of all believers.

Holy Scripture preaches this universality of Christianity in a clear and fair manner. The Father loved the world and therefore sent His only begotten son, that whosoever believeth in Him should not perish but have everlasting life. In the Son God reconciled the world unto Himself, not imputing their trespasses unto them. Christ Himself came to earth, not to condemn the world, but to save it. He is the light, the life, the Saviour of the world, reconciling not only our sins, but the sins of the whole world. In Him, all things in heaven and on earth are reconciled with God, and are gathered into one. The world that was made by the Son, is also destined for the Son as its heir. At one time all kingdoms shall be of our God and His Christ.

This great, glorious truth has many a time been denied and misjudged. There have been throughout the ages many Christians, we still have them with us, who see the significance of the gospel for the religious moral life, but restrict its influence for the natural life, and see no use for it in the family, for society and state, for science and art. Yes, many were of the opinion, that creation was an enemy of re-creation, that grace set nature aside, and therefore the best Christian was the man of world-flight, who confined himself to loneliness.

Exponents of unbelief made use of this and said that Christianity is an enemy of culture, and therefore not fitting for this day and age. It may have been of great use at one time, and at the present time it may be of use for depressed spirits; but for humanity in general, Christianity is outdated and vanishing. Civilization, science, the arts, trade, industry - they are the gods, which go before us and deliver us from bondage. But the gospel of Christ is finished; His kingdom is not of this world and has no message for today. Religion may be of some use for the inner room; in everyday life there is not any longer a place for it. Religion and politics do not mix. In the schools of science, the temples of art, in the counselling chambers of the nation the Almighty is not needed. Liberating the world from religion and divine things will be continued until the end.

There is a truth in this way of reasoning, that we may not deny. Jesus came indeed to earth, and assumed our natural life, but He took it upon Himself to deny it again on the cross. He was not married, exercised no trade in society and held no office in the state government. He was no man of science and no artist. All of His life was a sacrifice, which was completed when He gave Himself up to death. He came to die. Death was the purpose of His life. He Himself witnessed of this, when He said, he did not come to be served, but to serve and give his life a ransom for many.

He did not just do that for Himself, He required from His disciples to follow Him and walk in His steps. We must take up our cross, if not, we cannot be His disciples. He who will keep his life, shall lose it, but whosoever shall lose it for Christ's sake, will find it. If we love father and mother more than Christ, we are not worthy of Him, but he who leaves everything for His name's sake, shall receive a hundred fold, and inherit life eternal. In order to enter into the kingdom of heaven, the offending eye must be plucked out and the offending hand and foot cut off, for it is better to enter heaven without hands and feet, than to be cast into hell fire.

We may take nothing from this grave demand of the gospel of the cross. The gospel may be for man, it is in no respect to man's liking. To make it palatable for the spirit of the age, the ideas of the day, is robbing it of its power, and will be a disappointment, when we think this to be the way to make it accessible. For Christ was in no way a political leader, nor a reformer of society. His gospel is not suited to serve a social program; Scripture is no law book nor a manual for art or science; the proclamation of the Word is no preaching of human wisdom; the government of the Church is no display of power; the diaconate is no institution to solve the problem of poverty. Christ did not come, nor was His Word given for any of this. Christ is Saviour, that is His name and His work, nothing more, nothing less. His sacrifice is an atonement for sin. His gospel a glad message for salvation. His Church is a communion of saints. Christianity is religion, no philosophy.

But then, that is indeed what it is, fully and completely, the true, real, full religion. Restoration of the right relationship with God, and therefore to all creatures. Christ is Saviour, nothing else; but He is that so perfectly, that His gospel is the power of God unto salvation, for all who believe.

Therefore He rejects no one. The rich he sends away empty, but the poor He fills with goods. He speaks out a threefold 'Woe" over the Pharisees who think that their own righteousness is sufficient. But when on earth He invites publicans and sinners to come to Him, He heals the sick, He makes the lame to walk, He cleanses lepers, He opens the eyes of the blind, He raises the dead, He blesses little children, He proclaims the gospel of God's kingdom to the poor, and doing good and spreading blessing He traveled through the country side.

In all this He is human with humanity. Not like John the Baptist, who came eating and drinking, and was called a glutton and a winebibber. Jesus was at Cana's wedding, took invitations to eat and drink with people, forbade His disciples to fast, portrayed the coming of future salvation like a celebration, and promised His disciples the last night of his life on earth, that He would no more drink with them of the fruit of the vine until He would drink it with them in the kingdom of His Father.

He acknowledged and reverenced the ordinances of natural life in all areas, for He did not come to destroy the works of the Father, but those of the devil. He paid taxes, refused to arbitrate between two brothers who quarrelled about an inheritance, commanded that Caesar should receive that which is his, told the people to be subject to those who sit in Moses' seat, and forbade His disciples to make use of the sword even under most trying circumstances. He never encouraged to resist, words of love always came from His tips. Love your enemies; bless those that curse you; do well to those who hate you; and pray for those that persecute you.

Nature He loves with childlike joy. He enjoys its beauty and is refreshed when He sees its beauty. He has an open eye for the grass that grows out of the earth and the lilies of the field, for the birds of heaven and the fishes in the sea. Vine and figtree, mustard seed and the grain of wheat, grape and thorn, fig and thistle, field and flock, catching fish and business acumen served Him for examples and parables, when He taught about heavenly things. All of nature speaks Him of the Father which is in heaven and Who lets His sun rise over the good and the evil, and rains on the just and the unjust. And so little does He disparages all luxury, that when Mary anoints Him with precious ointment, He does not complain about any waste to His disciples, but accepts the costly token of honor with gratitude.

And last but not least - Jesus did indeed laid down natural life, for our sakes, but He took it again and rose from the dead. When in His flesh He bore our sins on the cross, and thus freed natural life from its guilt and curse, He made it again His possession, but now reborn, spiritualized, sanctified. Christ's bodily resurrection from the dead is sufficient evidence, that Christianity is no enemy of humanity or the natural, but it will only redeem it of all that is sinful and sanctify creation unto God.

That is the way Jesus' disciples have to go. if we would follow Jesus, we must leave everything, but we receive all of it back again, thirty, sixty and a hundred fold. "For if we have been planted in the likeness of his death, we shall be also in the likeness of his resurrection" (Rom. 6: 5). If we suffer with Him, we will also be glorified with Him, not first in heaven, but already here on earth. For the believer has eternal life and is renewed from day to day. From the cross to the crown, through death to life - that is the way, for both Jesus and His disciples.

That is why through death, everything returns to them in the resurrection. Being dead and raised with Christ, from now on they live the time of the flesh by faith in the Son of God, Who loved them and gave Himself for them. Although crucified to the world, they remain in the world, but are kept by the Father from the evil one. They remain in the calling wherewith they are called. The Jew who is converted to the Lord, has no need to put on the foreskin, while the Greek who comes to faith, does not have to be circumcised. The servant remains a servant, even though he is the lord's freeman. He who was free remains free, although he is Christ's servant. The unbelieving man is sanctified by the believing wife, and the unbelieving wife is sanctified by the husband.

All natural ordinances remain; they are not cast down but recreated by the Spirit. For the kingdom of heaven is not food and drink, but righteousness, peace and joy in the Holy Ghost. "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and prayer" (1 Tim. 4: 4). Believers have only to think of, 'Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report" (Phi]. 4: 8). It remains that everything is theirs, for they are Christ's and Christ is God's.

That is why godliness is profitable for all things, not only for the life to come, but also for the present life. When we look for the kingdom of God and its righteousness, all the other things are given us. The best Christian is the best citizen. With his confession he is not outside or above natural life. He takes his confession with him into the world, and everywhere he plants the banner of the cross. The gospel of Christ is a joyous message for all creatures, for mind and heart, for body and soul, for family and society, for science and the arts. For it delivers from guilt and redeems from death. It is a power of God unto salvation, for everyone who believes.
 

For ye are bought with a price:
therefore glorify God in your body,
and in your spirit which are God's.1 Cor. 6 20.

 
The root and origin of the confession are from the heart, but confessing itself is a matter of the mouth, a work of the lips.

However, many think that the latter is an addition, in any case, a good work that is superfluous. And they are happy to defend their meaning, for, as they say, concerning our personal faith in Christ and the salvation of the soul, the heart is important, not what we say. Silently confessing and witnessing in the quiet is of more value and bears richer fruit than speaking great words and the use of pious terms. Jesus Himself said, "Not everyone that saith unto me, Lord, Lord! shall enter into the kingdom of heaven, but he that doeth the will of my Father, which is in heaven" (Matt. 7: 21). It is better to confess God in the inner room, than to do so in public, and cast your pearls before swine. For the kingdom of heaven is not of this world, it does not come with observation, it is within us. Man looks at the outside, but the Lord looks at the heart.

Over against the great lie which often dominates confessing with the mouth, the reminder of the necessity of a converted heart is wholly in its place. The confession of the mouth is often rife with hypocrisy. There is a so-called orthodoxy, which seeks to be justified before the Lord, by an outward and intellectual acceptance of the doctrine. We will not be saved by works, but neither by doctrine, which also looks down at the multitude, that does not know the law, and is unfruitful in the works of mercy and charity. That is why it is our duty and calling, over against a false orthodoxy, to emphasize uprightness before the face of the Lord. For "Lying lips are an abomination to the Lord: but they that deal truly are his delight" (Prov. 12: 22). The lord is not pleased in a people that honors Him with their lips, but their heart is far from Him. The Lord requires the heart of men in the first place, for from it are the issues of life. It is not for the Christian to speak great words, but to do great things for and with the Lord.

But this does not mean that Holy Scripture does not attach great value to the witness of the lips and the confession of the mouth. There is no book that exposes all hypocrisy like Scripture, and at the same time speaks so highly of the significance of the word and the power of testimony.

Speaking is nothing less than one of God's essential attributes, His eternal, unchangeable work. Speaking, the Father generates from eternity from His Being, the Son, Who is the Word, the spoken and at the same time the speaking Word, which was in the beginning with God, which was God. Speaking in and through that Word, the Lord creates all things from nothing, and at the same time He maintains, rules, recreates and renews them. His Word is action, His Word is power. He speaks and it is, He commands and it stands fast. He calls things, that are not, as though they were.

In this respect also, man is created after the image of God. He received from His Creator not only mind and heart, but also the tongue and language, and is therefore called upon, not only to think and feel, but also to speak and witness. His speaking must be praise, a proclamation of God's mighty works. That is how the angels praise Him, when they, standing before the throne, call out, the one to the other: holy, holy, holy is the Lord God of hosts, all the earth is filled with His glory! That is how the saved praise Him when they sing 'the song of Moses, the servant of God and the song of the Lamb, saying, "Great and marvelous are thy works, Lord God Almighty; just and true are thy ways thou King of saints. Who shall not fear thee, 0 Lord, and glorify thy name?" (Rev. 15: 3, 4). Yes, repeatedly God's creatures are by Scripture called upon to praise the name of the Lord. "Bless the Lord all ye his hosts; ye ministers of his, that do his pleasure! Bless the Lord, all his works in all places of his dominion! Bless the Lord, 0 my soul" (Ps. 103: 21, 22).

Men, who received the word to utter his thoughts, may not be silent in the midst of those praising and God glorifying creatures. He cannot be silent. Even his silence is counted for consent. Neutrality for the heart, as for the mouth, is impossible. Not to confess Christ, is to deny Him. Silence will shortly turn into doubt, unbelief and enmity 'The tongue is a fire, a world of iniquity; it defiles the whole body, and setteth on fire the course of nature; and is set on fire of hell. It is an unruly evil, full of deadly poison. Therewith bless we God even the Father, and therewith curse we men, which are made after the similitude of God" (James 3).

That is why in re-creation, the Lord will have men speak and proclaim His virtues. God redeems the tongue not less than the heart, language as well as thought. Men's soul and body are both liberated, and his tongue is loosened to speak. He fills the mouth with laughing and the lips with singing. Thought and word belong together and cannot be separated. The word is the finished thought that has become independent and free. The thoughts within men are as it were the branches, and the words are the blossoms, which through the lips and mouth come to fruition. Also of these fruits of the lips, consisting of the sacrifices of praise, God is the Creator.

That is why the godly in the Old Testament pray: Lord, open my lips, so shall my mouth proclaim thy praises. Let my mouth be filled with Thy praise, all the day with Thy glory. When the lord sends forth His Spirit, Moses' prayer, that all the people may be prophets, is heard. Then sons and daughters, old people and servants begin to prophecy, each in his own tongue proclaims the mighty works of God. At such a time silence is impossible, the mouth runs over with the things of the heart. I have not concealed thy loving kindness and thy truth from the great congregation. I shall praise thee with all my heart. I shall sing psalms to thy praise, 0, most high; I shall tell of all thy wonders. I shall praise Him among the nations, I shall praise Him at all times; His praise shall be in my mouth continually. I shall praise Him evermore.

The Lord values the fruit of the lips so much, that over against enemies that dishonor His name, He ordains strength from the mouth of sucklings and babes, Ps. 8: 2. When the disciples are silent, the stones almost call out. The Lord demands all of our lives for His service. He wants men to love Him with heart and mind, with mouth and tongue and all their strength. When men because of sin withholds honor from the Lord, it is He Himself Who through Christ gathers a Church, which proclaims the virtues of Him, Who called her from darkness into His marvellous light. It is God Himself Who obliges and calls, enables and makes His people willing. He urges them by His Spirit, for the Spirit leads them into all truth, makes them confess Jesus as Lord, testifies in them of their adoption to children and makes them call out: Abba Father. Because they are bought for a price, the blood of the Son of God, they are called to glorify God with body and soul which are God's.

It is the duty of every believer to confess the name of the Lord. In confessing with the mouth it becomes clear whether we are serious about it, whether the service of the Lord means more to us than the friendship of the world. It is the crown upon God's work in us. In confessing by the mouth, returns again to God, what through grace and love He worked in our hearts. It is no hard duty, no command difficult to follow up, but a service of love, a blessed privilege, a great honor. For the children of man there is nothing more glorious, than to be able to confess God and proclaim His praises.

It is the privilege of the individual believer, but also of the congregation as a whole. God's people believe and therefore they speak. The congregation confesses all through the ages. To enemy and friend she gives a reason for the hope that is within her. Her witness is as the voice of many waters. She speaks about her faith in assemblies and other religious duties, her prayers and songs, in her works of mercy and gifts of love. She is, and cannot be anything but a confessing congregation.

When the Church makes confession of her faith, it would be very one-sided to think only of the written expression of that faith. It is certain that because of errors, written confessions are needed. Even when the Church comes to the world with its written confessions, that too is a glorious witness of her faith.

The right of the congregation to confess its faith in writing, in order to be able to maintain its purity, has been denied from several sides, and we think altogether without basis. For with a written confession she does not curtail the Word of God in any way, but only develops the content of the Word, after the measure of faith and knowledge, that was given her at certain times. The authority of the Word is not at all affected, but an attempt is made to maintain the truth, that Scripture shall not be given into the hands of some who would use it to please self. With her written confessions she does not bind the consciences, but makes them free from the repeatedly returning errors of men, and strives to lead every thought captive to the obedience of Christ. Development is not cut off, but an attempt is made to keep and lead in the right track, a way that builds up and does not destroy. The Church places the confession not beside, much less above Scripture. Scripture is, and remains the only, perfect, sufficient rule of faith and life.

Is a Church without a written confession, she would always, as long and in as far she is Church, have a confession. But when she describes her faith, she has the advantage, that the truth, in as far as by her acknowledged, can be delivered from generation to generation and better maintained against all error and heresy. The confession of the Church has great educational value. The individual, growing up in the Church, takes these in, freely and independently. Like a child in all areas gradually entering into the labours of former generations, so it identifies itself from year to year with the spiritual inheritance of the fathers.

No one begins anew. We all stand on the shoulders of those that went before. Everyone lives off the treasures gathered by the forefathers. Only to us comes the demand, with great effort to make into our own possession, whatever we inherited from the fathers. That is how the child accepts the confession of the Church, in order that this confession may become the free and independent expression of its personal faith.

But therefore, no matter how important the written confession may be, it may never be separated from the cohesion with all the testimonies and acts, wherewith the congregation is distinct from the world and places itself against the world. It is not a document that binds us because of its age. it bears no authority laid upon us by the distant past. But she is, with all other acts, from moment to moment inspired by the faith of the congregation, and accompanies her from generation to generation. At the present it is still our confession, not because it was framed by the Fathers and by them delivered to us, but because, like it was for them in another age the most pure expression of God's truth, so for us it is the most beautiful demonstration of the treasures of salvation, which are given us by God in Christ.

Brought up from our earliest days with the confession of the Church, we now confess therein our own faith.

8. RESISTING THE CONFESSION
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But I certify you, brethren,
that the gospel which was preached of
me is not after man.Gal. 1: 11.

 
Confessing is against flesh and blood, against the world and Satan.

By nature, each man is an enemy of the preaching of the cross of Jesus Christ. It may seem strange to the shallow minded person, that there has always been so much resistance against the gospel. For it is a joyful message for all creatures; it speaks of nothing but grace, peace and salvation; it demands nothing, but gives everything. Yet, it finds enmity and resistance all over; it is an offense to the Jew and foolishness to the Greek. It may be for man, it is not after man. It is of Divine origin and therefore not in accordance with the thoughts and desires of men. Mind and heart, desire and will, soul and body are against the gospel of Christ. In their resistance men are supported by the world and the whole kingdom of darkness.

There certainly is a difference in circumstances. In days of peace and quiet, it is less serious, then when the congregation is oppressed and persecuted by the world. We need more courage to confess Christ, in an ungodly environment of sinners and mockers, than in the circle of relatives and friends, who together confess the truth. It needs a more courageous faith, not to be ashamed of the cross of Christ, when surrounded by the great and learned, than in the midst of common people in a distant village.

But in principle the resistance is the same all over. For flesh, the world and Satan are always the same, and the greatest and strongest enemy that resists the confession of Christ, lives in our own heart. The forms in which the enemy operates may be different, but confessing the name of Christ always demands that we deny self and bear His cross. Whoever, from which circle he may come, when he will follow Jesus, must submit to insult an contempt.

Even when faith is worked in the heart, and urges to confessing, there still be can so much that keeps the lips closed, and keeps us from boldly confessing the name of Jesus!

Look at Peter, who in a hour of danger denies his Master, and later in Antioch from fear for the brethren of the circumcision turns into a hypocrite. Yet, Peter was first among the apostles, who for his glorious and courageous confession that Jesus was Messiah, received the name of Rock. He felt so close to Jesus, had such fervent love for the Master, that he would die for the Lord, and did not think it possible he would ever deny his Lord. When Peter could fall and did fall, who shall remain standing? And who does not need the warning: let him that thinketh he standeth, take heed lest he fall.

There are many examples in the history of the Christian Church, where we read of steadfast martyrs, but we also read of the thousands, who denied the faith in the hour of temptation. When oppression and persecution come for the sake of the Word, those, who at first heard the Word with joy, but had no root in themselves, are instantly offended, and are but for a time.

There are so many dangers to which the believer is exposed, so many rocks at which he can suffer shipwreck. The desire of the eyes, the lust of the flesh, the pride of life, fear to lose name and honor, good and blood, work together to draw Christ's disciple away from the certainty of faith. Among all these temptations, a so-called sense of false shame could be the most severe of all. For even when oppressions and persecutions are past, it continues to slay its thousands and ten thousands. Among the low and mighty, this sense of false shame kept many from confessing the name of the Lord.

There is something very humiliating in the thought, that basically, in our hearts, we are ashamed to confess Jesus. For He was a man going through the country, doing good and blessing men; Who was meek and lowly of heart; Who being innocent, died on the cross, being condemned by those who were His enemies. There must be something out of order with us, we must be spiritually sick, when we are ashamed for such a Man, and are afraid to take His name on our lips.

Shame in general is an unpleasant feeling, which connects itself with some act in us, as if the esteem from others for us becomes less. It can be something positive. When Adam after he sinned is ashamed because he trespassed the commandment, he gives evidence that he sees his act as evil and is aware that he fell. To be ashamed is not always a fruit of faith, it is also known by the natural man, and is evidence that men did not become animal or devil when he fell. He is still man, and a feeling of dignity and honour remains with him.

But beside much that is true and good, there is also a false sense of shame. It occurs when we feel embarrassed about something, which is good in itself, but can lower us in the esteem of others. We are often ashamed for the good impressions that are left from the preaching of the gospel; about the accusations of our conscience; about the sorrow that we feel after a sin committed; about emotions to which we are subject at certain times. We are afraid that others knowing about this, will despise us, and make fun of us; that we will lose the name of being courageous and strong people.

It is this sense of false shame, which often surprises us with respect to the gospel of the cross. We are ashamed of the congregation, which consists not of many nobles, not many wise. We are ashamed of the Bible, which is so different and is contested by men of science and culture. We are ashamed of Christ, Who claimed to be God's only Son, the anointed of the Father. We are ashamed of His cross, which was an offense to the Jew, and foolishness to the Greek. We are ashamed of God's special revelation, which discovers us to ourselves, and shows us in our spiritual poverty.

We are also afraid when taking the side of Christ, we will lose our name and honour as men and become subject to insult and mockery, libel and oppression. We fear, that by confessing Christ, our dignity, our personality, our being human will suffer harm.

Even a sense of false shame has the dark underground, that at one time we were created in God's image and must uphold a certain honour and status. No one is indifferent to the esteem of self and of others, because in his deepest fall, man remains man, that is, he still retains the image and likeness of God.

But under the influence of sin this sense works the wrong way. For it is true indeed when we give ourselves to Christ for our salvation, the esteem of ourselves and that of others will lessen and we will lose our name and honour by men. But such esteem is nothing but delusion, and such honour and delusion are but imagined. For by nature we see ourselves as rich and enriched, having need of nothing. But when we embrace the gospel, we see that we are poor and blind and naked.

That is how the honour of men is for the greatest part nothing but ignorance and show. The art of associating with man consists in hiding our real being, so they form a judgment about our person, according to our outward, acquired behaviour. God is true, but all men are liars. Man just does not happen to speak lies, but he lives a lie; he is untrue in his very existence. Appearance and substance, being and revelation, inward and outward do contrast each other. While at times the mouth flows over with love and the countenance shows nothing but friendship, from the heart of men proceed evil surmisings, murders, fornication, adultery, theft, false witness, slanders. A saint, who knew the inner man and could see the bottom of the heart, would flee from him, horror stricken. And unforgettable is the love of Christ, Who knew man, but in spite of this looked for him and gave Himself over into death for him.

That is how we live for ourselves and others in a delusion and imagination. Well considered, we abandon nothing, when we believe in Christ, for we have nothing. We only abandon the delusion that we are rich and enriched, that we have need of nothing. The greatest misery of sin is not that we are blind, but being blind we think that we see. Sin is guilt and shame and stain, but it also is foolishness and lack of wisdom.

That delusion is disturbed in us by the Word of the Lord. If we would be saved by Christ we must do away with that delusion. For to become a Christian is to esteem the judgment of others for nothing, accepting the judgment of God upon ourselves and hope in His grace. To confess Christ includes, that we lose ourselves and all that is ours, our name and our honour, our good and blood, our soul and our life. It is exactly this that is resisted by a sense of false shame. The desire to apparent self preservation, urges and drives men to resist the gospel with all his strength.

"Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." (Rom. 8: 7). The natural man does not understand the things of God's Spirit, and he does not understand, that denial of self is the only way to true self-preservation.

9. THE POWER TO CONFESS
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What is impossible with man, is possible with God. Our sufficiency is from Him. An upright confession comes from the heart, which is God's gift, and fruit of the working of the Holy Spirit.

Had Christ finished everything, it would have been without fruit, had He not sent His Holy Spirit Who leads into all truth, after He ascended into heaven. For all the world stands over against Christ and loves darkness rather than light. But the Holy Spirit came to witness of Christ in the midst of the world. He is the only, but at the same time the Almighty witness of Christ. All others scorn Him, but the Holy Spirit glorifies Him. All others condemn Christ, but the Holy Spirit justifies Him. AIl others reject Christ, but the Holy Spirit takes His side and pleads His cause in man's conscience. All others call Christ accursed, but the Holy Spirit says, that He is Lord, to the glory of God the Father.

He witnesses of Christ in the Word, and by prophets and apostles He wrote that down in a book. He witnesses of Christ in a world, which He reproves of sin, of righteousness, and of judgment. He witnesses of Christ in the congregation, who confesses Him as her Lord and her God. He witnesses of Christ in the heart of every believer, who thereby knows himself to be a child of God and calls, "Abba Father". Nothing, and no one is able to stand up against that witness of the Spirit. As soon as He couples His Almighty power with the word, the hardest heart is broken, the most daring mouth is stopped. All our thoughts and considerations mean nothing. No one, speaking by the Holy Ghost calls Christ accursed, and everyone who receives the Spirit confesses Him as his Saviour and Lord.

But then, when faith is planted in the heart, the working of the Spirit, which makes faith change into word and deed, is needed in all the many temptations. For it is God, Who not only works in us to will, but also to work after His good pleasure. From Him is the strength to believe and the courage to confess.

That is why David prayed, that God would not take His Spirit from him, but renew a right spirit within him. When Peter and John stood before the high council, and being let go, they told their experiences to the brethren, and said, "Now Lord behold their threatenings, and grant unto thy servants, that with all boldness they may speak thy word" (Acts 4: 29). When they finished praying the place was shaken, and they were all filled with the Holy Ghost and spake the Word with boldness. Even Paul requested the congregation to pray for him, that the word should be given him in the opening of his mouth with boldness, to make known the mystery of the gospel.

This boldness to speak and testify is in the first place indispensable for the preacher and furthermore for all believers. It is a fearless testimony to each and all, of God's truth in Christ. It is based on the blessed awareness that our guilt has been taken away, boldness to come before the throne of grace, and to make known all our desires before Him. It is strengthened in us by the many examples of courageous and steadfast confessions that we find in Scripture and history.

There is first of all the example of Christ. In Himself He was the Word, the Truth, the complete Revelation of God. He came to a world that lay in sin and served the lie. Only His appearance, without more, was a protest that must awake the hate and enmity of the world. The world could not suffer Jesus. His existence was their condemnation. That is why the world attempted the utmost to destroy Jesus. But Jesus remained faithful to the Father and obeyed Him unto the death of the cross. He resisted all temptation, He endured all enmity, before the Jewish council He held up His Divine Sonship, and under Pontius Pilate He confessed a good confession. That is how He showed Himself to be the true and faithful witness, the apostle and High priest of our confession, Who left us an example, that we should follow in His steps.

There is furthermore an innumerable company of angels, to whose fellowship believers came in Christ Jesus. They too encourage us to persevere. For they accompanied Christ in all His ways and ascended and descended on the Son of man all the days that He walked here on the earth.

They followed the congregation on its way throughout the world, and are sent out to minister to those who shall inherit salvation. They are desirous to look into the mysteries of salvation and rejoice in every sinner that repents. In the Lord's prayer they are set for our examples for their perfect obedience, and must through us be made known with the manifold wisdom of God.

There is also the great cloud of witnesses around us, A the Church triumphant, who by their example encourage us to follow them. Some of them were afflicted, suffered bands and prison. But they were not ashamed to confess a good confession and persevered unto the end. And their number is multiplied daily. A multitude that no one can number form the spirits of just men made perfect, taken up in heaven, who are our leaders and examples of a true confession of the Lord Jesus.

There is finally the church militant on earth, that is our support by holding on to the immovable confession of hope. It has been said, and truly so, that although many around us fall away, the Christian's faith must be so steadfast, that he remains immovable. But in general, man is not destined for such loneliness. The Lord will grant grace, that although forsaken by others, we will run our race rejoicing. But as a rule He keeps us standing in and through the communion of the saints. So we being many, are one body in Christ, and every one members one of another. As such all believers have communion with the Lord Christ, of all His treasures and gifts, and we all must use our gifts willingly and joyfully for the other members.

So the confessors of Christ are never alone. They may at certain times and in certain places feel lonely and forsaken. But even then it appears that there are the seven thousand that with them did not bow the knee for Baal. And when their souls are oppressed and they look at all the earth, throughout the ages, they are members of a fellowship, who from the beginning of the world unto the end thereof are gathered, protected and kept from all generations, in the unity of faith, by the Son of God. The congregation of Christ is the core of humanity, the salt of the earth, the light of the world. Whoever is a living member of that Church, counts the best and most noble of our race, prophets and apostles, Church fathers, martyrs and reformers, among his brothers and sisters. And more than all is the faithful Witness, the Firstborn from the dead, and the Prince of the kings of the earth.

There is no reason in our fatherland, to be discouraged and withdraw from the world. For Christians are never and nowhere a sect, even though they are contradicted, at least they are not like that in Holland, for this nation was born out of the Reformation. Christianity here is truly national (early 20th Century, Tr.), and the confessors of the Reformed religion are no strangers and foreigners, but citizens, children of the fathers, who fought with good and blood for the truth.

When we think of all these things, we must be truly faithful in confessing and holy conversation! A strong faith is needed to bear up when people spake evil of us for the sake of the gospel, although they speak lies. The influence of the masses is like a charm cast on the individual. The danger is always great to submit to the majority.

On the other hand, believers may be encouraged by the thought that together they came to Zion, the city of the living God, the heavenly Jerusalem, to the general assembly of the first born, who are written in heaven, and to God, the Judge of all, and the spirits of men made perfect, and to the Mediator of the New Covenant.

So we have nothing to be afraid of, for those that are with us, are more than those that are with them.

10. THE WAGES FOR CONFESSING A GOOD CONFESSION
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Whosoever therefore shall confess
me before men, him will I confess
before my Father which is in heaven.Matt. 10: 32.

 
A reward is promised to those who confess the Lord's name, a reward that is great in heaven.

Scripture speaks repeatedly of a reward that shall be given to believers when Christ returns from heaven. It is granted as compensation for what the disciples was denied, suffered, or the good works of love and mercy they performed for the sake of Christ. Scripture does not hesitate, by reflecting on these wages, to urge believers to persevere in their confession. Scripture is not concerned that hereby a false principle is brought into practical godliness, that will give occasion to serve God for happiness and heavenly salvation.

Scripture speaks repeatedly of wages, but is averse of all service for wages. Payment that awaits the faithful servant, is no obligation, is no right by nature, is not paying a debt for work that is done. Scripture knows nothing about that kind of wages, and by the relationship in which she places the creature to its Creator, she cuts it off by the roots. He who does everything that is commanded, is still an unprofitable servant. Man is, and has nothing of himself, and therefore can give nothing to God on Whom he depends. He can give nothing, because he must receive everything. He is no party over against God, who has inalienable rights, and in the form of a contract can ask wages for work that he does.

God from His side has freely promised, that all who walk in His ways He will richly crown with gifts of His favour. To that He obligated Himself in the first covenant, when He opened the way to eternal life and heaven's salvation, to all those who obey His commandments. These are no wages as payment for work that is done, for what comparison is there between the relative easy and in itself obligated keeping of the Lord's commandments and the free gift of eternal life in communion with God?

He also obligates Himself in the covenant of grace, to grant eternal life to all who believe in Christ. But for wages is here in the true sense of the word, even less a place. For believing is nothing but accepting the gift of grace, which appeared in Christ, and merits no more than taking hold of the rope by one who is in danger of drowning. But God is so good to grant faith, not for its own sake, but for Christ's sake, forgiveness of sins and eternal salvation, and by glory awaiting the believer, encourages them to persevere.

So both are true, on the one hand all benefits of the covenant are secured before any work, and is bound only to faith, and on the other hand we are seriously urged to do good works, as if that is the way in which these benefits are received. Believers are elect from eternity and must make their calling and election sure. By faith they are partakers of life eternal and yet at one time for denying self, shall receive wages from the Father's hand. They are branches of the Vine and without Christ they can do nothing, yet they are admonished to abide in Him, in His Word, in His love. They are God's workmanship, created in Christ Jesus unto good works, which God ordained, yet they must walk in them. They are holy, and yet, must sanctify themselves from day to day. They crucified the flesh with its lusts, and yet, are called upon to mortify their members that are here on earth. They are certain of their salvation, for God's election cannot be changed, His calling is without repentance, His covenant immovable, His promises Yea and Amen. Yet they are continuously urged to work out their own salvation with fear and trembling, to be faithful unto death and to persevere unto the end.

Holy Scripture promotes no passive, but a working, active Christianity. Scripture wants the believer to increase; that they obtain what they inherited; that more and more they make it their possession, what in Christ they own. That is how what is seen as an unmerited gift, can be introduced as wages. It can be called wages, because faith and persevering faith is the only way whereby believers may become full partakers of the benefits, which Christ, by pure grace gives them. Without sanctification no one shall see the Lord.

By those wages we can understand heavenly salvation itself, but also the different degrees of glory, which shall be given to believers according to their works. As it is on earth, so shall it be in heaven. There is diversity in unity. Another is the glory of the sun, and another the glory of the moon, and another is the glory of the stars; for the one star differs in glory from another star. In the house of the Father, where all God's children go, are many mansions. According to their faithfulness, the congregations receive their own crown from the King of the Church. For we must all be revealed before the judgment seat of Christ, and everyone shall receive according to what he has done, be it good or evil.

Then the separation between man and man will be complete. With Christ's first coming, yes, with the very first announcement of the promise of His coming, this crisis, this judgment began in the world. Christ came to the rise and fall of many. He did not come to bring peace on the earth, but the sword, to make a man rise up against his father, and the daughter against her mother, and the daughter in law against her mother in law. He compels everybody to choose for Him or against Him. His Word is judge of the thoughts of the heart. His gospel is a savour of life, or a savour of death unto death. That separation shall come to an end at the day of His coming, when everything shall be revealed before the judgment seat. For the Father gave all judgment to the Son, for He is the Son of man.

The lot of every person is then determined, whether Christ will acknowledge him for His own and confess him before His Father, in heaven. Our salvation depends wholly upon His public confession.

Christ was not ashamed of us at His incarnation. He had many reasons to be ashamed of us. For He was the firstborn of the Father, the brightness of His glory, and the express image of His person, Who thought it not robbery to be equal with the Father. And we were loaded with sins, unclean from the head to the feet, and subject to condemnation. Yet, He was not ashamed to call us His brethren, not before God, neither before the holy angels. He took our flesh and blood, our nature, and became like one of us, sin excepted. Even God was not ashamed to be called our God in Christ.

And so He shall not be ashamed of us in the day of His coming. When He comes again it wiill not be as servant, but as Lord, not to suffer, but to be glorified, not to a cross but to a crown. But He shall not be ashamed of us. For He Who ascended far above the heavens, is the same Who descended in the lower parts of the earth. He that judges, is the Son of man, Who came at one time, to seek and save that which was lost, Hallelujah! Our Judge is our Saviour, Who never forgets nor leaves His own. He who shall confess Me before men, He testifies, Him I will also confess before My Father, Who is in heaven.

Openly, in view of the whole world, in the ears of all creatures, He shall speak for them. However despised they were here on earth, Christ shall take their name upon His lips, and speak in the ears of all, that they are His and no power on earth or in hell can take them from Him.

And as Christ says, so shall it be. His Word shall have power in all of creation. His confession is valid for all creatures. No one shall be able to criticize these Words. His judgment is above all criticism and shall be high above the judgment of men and devils. Heaven and earth, hell and all creatures shall never be able to change it.

More than this - the Father shall rest in this work of His Son. As God saw, after He created that what He made, see it was very good, so shall He with Divine good pleasure on the end of days, look down at the great work of redemption, that Christ accomplished. When the Church without spot or wrinkle is presented before Him and the finished Kingdom shall be given into His hands, than shall the Father take all those redeemed by the Son to be His children, they shall partake of His fellowship and rejoice in seeing His glorious face.

The public confession by Christ, of the believers, before His Father Who is in heaven, shall be warrant for their eternal blessedness and glory.

11. THE TRIUMPH OF CONFESSING
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Wherefore God hath also highly exalted him,
and given him a name which is above every name:
that at the name of Jesus every knee should bow,
of things in heaven, and things in earth,
and things under the earth;
And that every tongue should confess that
Jesus Christ is Lord, to the glory of God the Father.Phil. 2: 9-11.

 
Deep in his heart man hides the hope that truth shall at one time gain the upperhand, and good shall triumph over evil.

All religions cherish that expectation and speak of a blessing, which the kingdom of light, on the end of the age shall gain over the kingdom of darkness. All philosophical systems paint an ideal situation, in which humanity surrounded by the pure air of the future and its clear sunshine, shall live in peace and joy, true, free and good. All people seek for paradise, to which innocence returns and prosperity shall be the portion of all. Even the most unbelieving think of this sweet hope and dream of a kingdom of the true, good and beautiful, that after shorter or longer time will be their portion.

But only, there is no ground for that hope. For on what ground can we believe on the triumph of truth and righteousness, when there is no God of truth and righteousness, and no Christ, anointed by the Father, to institute the kingdom and create a new heaven and a new earth? The gods of the heathen are the work of the hands of men. The future hope of philosophy is imagination of the human mind: and the true, good and beautiful are pleasant sounds, but no powers that are able to bring themselves to rule all people.

To expect salvation here, it is necessary to build on men and to expect from them, that they slowly and gradually will appreciate truth and exercise virtue. Because of this it is very unlikely that this hope will be realised. For certainly, there is progress in material prosperity, expansion of men's rule over nature, its powers render more charm to everyday living.

But as all acknowledge, material progress is not equivalent to moral progress. Our age looks down on all that went before, yet justice is trodden under foot, truth fails in the streets, greed and covetousness are on the increase, and there are no limits to glorifying the powers. Civilization, science and the arts are willing to serve brute force. On the one hand culture is satiated, but there is misery and complaint on the other hand. It seems that man is further removed from paradise than ever before.

In any case, history has clearly proven, that we may not expect anything from human efforts, and the immanent self development of humanity in the world. When there is nothing else, there only is room for discouragement and fearful doubt. To be without God and Christ in this world, is to be without hope in the world. Our salvation is from above.

Again, it is in the spiritual as it is in the natural. Like the earth receives its light and air, its rain and sunshine, its increase and fruitfulness from above, so also for its spiritual life, mankind depends on the world of invisible and eternal goods, where Christ is, seated on the right hand of God.

That is why He, Who is the light, the life of the world, descended from above. From there He gathers, keeps and protects His Church, which is His body. For He is exalted to be the Head on the Father's right hand, and He will fill all things with Himself, and rule as King until all His enemies are laid at His footstool.

And so He will at one time come down from heaven. His second coming is included in the first, and of necessity at its time flow forth from it. It is not just an appendage, but is inseparably connected with it. For the work of Christ is to save; not just making salvation possible, but granting salvation itself, completely and forever.

But His work was not finished with just obtaining salvation on earth. How could a Christ, Who only died for us and not lived and prayed for us and not appeared for good before God's countenance for us, be to our profit? But He Who descended is the same, Who ascended far above the heavens, that He should fill all things. He applies what He obtained. What He began, He will finish. He does not rest, may not rest, before He completely saves His people, and renews heaven and earth.

Maranatha, the Lord is coming. He comes again, first of all, for His own sake. His name, His office, His honour are at stake. He comes again to show to all the world, that He is the true, the perfect Saviour; that He saves, not only in name but in deed and truth; that He grants eternal life to all that are given Him of the Father; that no one plucked them out of His hand, or will do so; that He is the same yesterday, today and forevermore.

He comes again, to do vengeance with flaming fire over all those, who know not God and are disobedient to the gospel. But also to be glorified in His saints; to be acknowledged and honoured by all creatures as the only true Lord, to the glory of God the Father.

So the history of the world will end in union of confessing. At one time angels and devils, the righteous and the ungodly shall acknowledge with one voice that Christ is God's only Son, and therefore heir of all things. At that time every knee shall bow and every tongue shall confess, that Jesus Christ is Lord.

At the present time this confession can be spoken against and be resisted. For we are looking at a world that contains invisible things. To see its truths, we need a faith that is the substance of things hoped for, the evidence of things not seen. We walk by faith, not by sight. The world that only reckons with things that can be seen, can contradict the congregation, deem its faith foolishness, and sees her hope for a dream. Even the appearance is against us. For from the day that the fathers fell asleep, things remain as they were from the creation, and mockers ask the question, "Where is the promise of His coming?"

But it will change, Maranatha. In a vision John saw "Heaven opened, and see, a white horse, and he who sat upon him was named Faithful and True, and in righteousness He doth judge and makes war. His eyes were as a flame of fire, and on His head were many crowns; and He had a name written, that no man knew, but He Himself. And He was clothed in a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean. And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the winepress of the fierceness and wrath of Almighty God. And He hath on His vesture and on His thigh a name written: KING of KINGS, AND LORD OF LORDS" (Rev. 19: 11- 15).

When Christ shall appear in glory, no one will be able to resist Him. All eyes shall see Him, also those who pierced Him. They shall see Him with their own natural eyes, and no unbelief, no doubt shall be possible. Then all creatures must acknowledge, that Christ is Lord. They must acknowledge it, if not voluntary, they will be pressed into acknowledging it, if not willing, than unwilling. From the throne in the midst of heaven, through all creation, into the depths of the abyss, only one voice will be heard: Christ the Lord! And all creatures together, shall bow the knee for Him, Who was deeply humiliated and died on a cross, but is also highly exalted and is set on the throne on the right-hand of the Father.

What a future, what a spectacle! All creation on its knees before Jesus! And on all lips, the ever repeating, but all embracing, now by many despised, but then by all acknowledged confession, that Christ is Lord, to the glory of the Father!

He that overcometh, the same shall be clothed in white raiment. And He Who has the seven Spirits of God and the seven stars, Will not blot out the name of that believer from the book of life, but will confess his name before the Father, and before His angels.

A Brief Biography
 

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Born in 1854, Herman Bavinck was the son of Jan Bavinck, a minister of the Afscheding (Seceded) churches in the Netherlands.  He, much to the surprise of his family, chose to study at the modernist University of Leiden, where he composed his doctoral thesis on the ethics of Ulrich Zwingli.  However, this time at Leiden did not subvert Bavinck's Reformed foundations.  He went on to become a professor at the seminary of the Seceded Churches in Kampen and would later join Abraham Kuyper at the Free University of Amsterdam.  Bavinck's field was dogmatics and he made several important written contributions in this area, the most noteworthy of which was his four volume Gereformeerde Dogmatiek (Reformed Dogmatics, presently being translated into English).  Bavinck introduced the notion of organic inspiration of the Scriptures and also developed a solution to the infra/supralapsarian conundrum.  Although Bavinck passed on in 1921, he remains a powerful force in Reformed theology.  Several important Reformed theologians owe large debts to him, including Cornelius VanTil and Louis Berkhof.