Reformed Churchmen

We are Confessional Calvinists and a Prayer Book Church-people. In 2012, we remembered the 350th anniversary of the 1662 Book of Common Prayer; also, we remembered the 450th anniversary of John Jewel's sober, scholarly, and Reformed "An Apology of the Church of England." In 2013, we remembered the publication of the "Heidelberg Catechism" and the influence of Reformed theologians in England, including Heinrich Bullinger's Decades. For 2014: Tyndale's NT translation. For 2015, John Roger, Rowland Taylor and Bishop John Hooper's martyrdom, burned at the stakes. Books of the month. December 2014: Alan Jacob's "Book of Common Prayer" at: January 2015: A.F. Pollard's "Thomas Cranmer and the English Reformation: 1489-1556" at: February 2015: Jaspar Ridley's "Thomas Cranmer" at:

Monday, November 4, 2013

(37-40) Adjusting the Un-Reformed: Corrections from Ursinus & the Heidelberg Catechism

Adjusting the Un-Reformed: Corrections from Ursinus & the Heidelberg Catechism. Replacing Tractarianism, Cursillo, Alpha, liberal Schleiermachianisms, Costalists, and more.

The ACNA represses Reformation theology. (See: ( ).

For those visiting, we say with Mr. Ursinus, "Friend, entering here, be short or go… or stay but assist us in our work."

And now, recalibrative words from Mr. Usinus & the Heidelberg Catechism below.



The design of the doctrine of the catechism is our comfort and salvation. Our salvation consists in the enjoyment of the highest good. Our comfort comprises the assurance and confident expectation of the full and perfect enjoyment of this highest good, in the life to come, with a beginning and foretaste of it already, in this life. This highest good is that which makes all those truly blessed who are in the enjoyment of it, whilst those who have it not are miserable and wretched. What this only comfort is, to which it is the design of the catechism to lead us, will be explained in the first question, to which we now proceed, without making any further introductory remarks.





Question 1. What is thy only comfort in life and death?
Answer. That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ, who, with his precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that, without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation: and therefore, by his Holy Spirit, he also assures me of eternal life, and makes me sincerely willing and ready henceforth to live unto him.


The question of comfort is placed, and treated first, because it embodies the design and substance of the catechism. The design is, that we may be led to the attainment of sure and solid comfort, both in life and death. On this account, all divine truth has been revealed by God, and is especially to be studied by us. The substance of this comfort consists in this, that we are ingrafted into Christ by faith, that through him we are reconciled to, and beloved of God, that thus he may care for and save us eternally.

Concerning this comfort, we must enquire:

I. What is it?
II. In how many parts does it consist?
III. Why is it alone solid and sure?
IV. Why is it necessary?
V. How many things are necessary for its attainment?


Comfort is that which results from a certain process of reasoning, in which we oppose something good to something evil, that by a proper consideration of this good, we may mitigate our grief, and patiently endure the evil. The good therefore, which we oppose to the evil, must necessarily be great, and certain, in proportion to the magnitude of the evil with which it is contrasted. And as consolation is here to be sought against the greatest evil, which is sin, and eternal death, it is not possible that any thing short of the highest good, can be a sufficient remedy for it. Without the word of God, however, to direct and reveal the truth, there are almost as many opinions entertained as to what this highest good is, as there are men. The Epicureans place it in sensual pleasure; the Stoics in a proper regulation and moderation of the affections, or in the habit of virtue; the Platonists in ideas; the Peripatetics in the exercise of virtue; whilst the ordinary class of men place it in honors, riches, and pleasure. But all these things are transitory, and are either lost already in life, or they are at best interrupted and left behind in the hour of death. But the highest good after which we seek never fades away--no, not in death. It is true, indeed, that the honor of virtue is immortal, and, as the Poet says, survives men's funerals; but it is rather with others than with ourselves. And it has well been said by a certain one, that virtues cannot be considered the highest good, since we have them witnesses of our calamities. Hypocrites, both within and without the church, as Jews, Pharisees and Mahommetans, seek a remedy against death in their own merits, in outward forms and ceremonies. The Papists do the same thing. But mere external rites can neither cleanse nor quiet the consciences of men; nor will God be mocked with such offerings.

Therefore, although philosophy, and all the various sects, enquire after and promise such a good as that which affords solid comfort to man, both in life and death, yet they neither have, nor can bestow, that which is necessary to meet the demands of our moral nature. it is only the doctrine of the church that presents such a good, and that imparts a comfort that quiets, and satisfies the conscience; for it alone uncovers the fountain of all the miseries to which the human race is subject, and reveals the only way of escape through Christ. This, therefore, is that Christian comfort, spoken of in this question of the catechism, which is an only and solid comfort, both in life and death--a comfort consisting in the assurance of the free remission of sin, and of reconciliation with God, by and on account of Christ, and a certain expectation of eternal life, impressed upon the heart by the holy Spirit through the gospel, so that we have no doubt but that we are the property of Christ, and are beloved of God for his sake, and saved forever, according to the declaration of the Apostle Paul:

 "Who shall separate us from the love of Christ? Shall tribulation, or distress," ...c. (Rom. 8:35 .)

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