To distinguish the true church from all erroneous assemblies, we call ourselves Reformed—not, however, in reference to doctrine, as if we had changed or improved the same. No, according to God’s Word the truth remains impeccably preserved. We do so, however, in reference to errors which permeated the church. These the church has cast out, departing from Roman Catholic heresy by which she had been so long oppressed, and reforming the church according to the precepts of God’s Word. Certain parties reproachfully call members of the true Reformed Church Calvinists after Calvin, minister in Geneva, who was one of the first to oppose Roman Catholic error. We say, “among the first,” for neither he nor Luther, but Zwingli, was the first. We acknowledge Calvin as a member of the true church. He has done much to promote the truth, but he is neither the head of the church nor the one who prescribed the rule for life and doctrine. We neither magnify nor lean upon man. We do not follow human inventions nor call ourselves after men. If someone desires to name us after a man, he does so at his own peril. If in doing so he wishes to distinguish us as the true church from the false church, the matter itself is good, but not the manner.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 2, 20.

It is one thing to join the church externally, and it is another thing to speak of an external church. Even though they [i.e., unconverted persons] are externally in the church, this does not mean that there is an external church of which they are bonafide members. Membership in an external church to which the promise of salvation is not annexed is not their objective, but rather a church as being a fellowship within which they may be saved. To this church they apply themselves, but only externally, and not in truth with a converted and believing heart. Therefore they are no members, even though men view them as such externally. They are thus within the church as a poisonous fruit which is attached to a good tree with good fruits. They are therefore within the church as strangers, who for some time dwell in a house, but whom no one deems to be family members. Because of this external association with the church there is also an external relationship to the Lord Jesus as King of His church, as well as her true members, and they enjoy the external privileges of the church. Their entrance into the church, and the church’s acceptance of them does not make them true members of the church. Such can only come about by faith and repentance.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 2, 13.

Since there are so many churches which call themselves the Christian church, we are at present all the more obligated to search the Word of God in order to ascertain which is the true church, and which congregation holds to the truth. He who therefore earnestly searches God’s Word by either reading it, hearing it read, or hearing it preached, and who perseveringly, humbly, and heartily prays to be led into the truth, may expect that the Lord will bring him to the true church. If he is already in the true church, he may also expect that the Lord, to his joy, will assure him of this.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 2, 4.

Therefore one must search the Word of God to discern which congregation constitutes the church. I repeat, search the Word, for the veracity of God’s Word is not determined by the church, even though she preserves, protects, and proclaims the Word entrusted to her (Rom 3:2), and thus is called “the pillar and ground of the truth” (1 Tim 3:15). The true church, however, is identified by the Word of God, for she is “built upon the foundation of the apostles and prophets” (Eph 2:20).

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 2, 3.

I know quite well that not everyone of the godly is privileged, with the three disciples, to behold Jesus in His glory on the mount, or with Paul, to be drawn into the third heaven. I also know that some who read this will become distressed, and sink down in discouragement, thinking, “How dark it is within me, how inferior is my spiritual life; never during my lifetime shall I attain to such a view of Jesus in His glory!” Know, however, that to be acquainted with these matters mentioned, to perceive a stirring of love, a desire, and a yearning for these things within as you hear or read concerning them, and to be distressed and sorrowful because you are so far from all this, are evidences of the principles of grace. Therefore such motions ought to stir us up to actively strive for this. If we persevere in prayer, waiting, hoping, and believing, we shall discover that the Lord will reveal Himself to such. Therefore, “Be of good courage, and He shall strengthen your heart” (Ps 31:24)

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 658.

The last step of Christ’s exaltation is His return to judgment. The previous steps of Christ’s exaltation were invisible to the world; believers only can behold them by faith. This step, however, even though it is embraced by faith as a certain future event, will be visible to the eyes of all men, none excepted. The certainty that Christ as Judge will come to judgment and that this is a step of Christ’s exaltation are evident in the following texts: And then shall all the tribes of the earth … see the Son of man coming in the clouds of heaven with power and great glory (Matt 24:30); “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory” (Matt 25:31); “And (the Father) hath given Him authority to execute judgment also, because He is the Son of man” (John 5:27). The word “because” has reference to His suffering and death as a fulfillment of the condition of the covenant of redemption by which He is authorized and empowered to be Judge.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 651.

Westminster Confession of Faith (1647)

Chapter XX: Of Christian Liberty, and Liberty of Conscience

IV. And because the powers which God has ordained, and the liberty which Christ has purchased are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ has established in the Church, they may lawfully be called to account, and proceeded against, by the censures of the Church, and by the power of the civil magistrate.

Chapter XXIII: Of the Civil Magistrate

I. God, the supreme Lord and King of all the world, has ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good: and, to this end, has armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil doers.

II. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the New Testament, wage war, upon just and necessary occasion.

III. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; yet he has authority, and it is his duty, to take order that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administrated, and observed. For the better effecting whereof, he has power to call synods, to be present at them and to provide that whatsoever is transacted in them be according to the mind of God.

IV. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience’ sake. Infidelity, or difference in religion, does not make void the magistrates’ just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less has the Pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

Chapter XXXI: Of Synods and Councils

II. As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with, about matters of religion; so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons upon delegation from their Churches, may meet together in such assemblies.

V. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.

American Westminster Confession of Faith (1788)

Chapter 20: Of Christian Liberty, and Liberty of Conscience

4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.

Chapter 23: Of the Civil Magistrate

3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

Three Forms of Unity (Belgic Confession, Heidelberg Catechism, and Canons of the Synod at Dordt)

            …

Belgic Confession (1561)

ARTICLE 28: THE OBLIGATIONS OF CHURCH MEMBERS

We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, no one ought to withdraw from it, content to be by himself, regardless of his status or condition. But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body. And to preserve this unity more effectively, it is the duty of all believers, according to God’s Word, to separate themselves from those who do not belong to the church, in order to join this assembly wherever God has established it, even if civil authorities and royal decrees forbid and death and physical punishment result. And so, all who withdraw from the church or do not join it act contrary to God’s ordinance.

ARTICLE 36: THE CIVIL GOVERNMENT

We believe that because of the depravity of the human race our good God has ordained kings, princes, and civil officers. He wants the world to be governed by laws and policies so that human lawlessness may be restrained and that everything may be conducted in good order among human beings. For that purpose he has placed the sword in the hands of the government, to punish evil people and protect the good. And being called in this manner to contribute to the advancement of a society that is pleasing to God, the civil rulers have the task, subject to God’s law, of removing every obstacle to the preaching of the gospel and to every aspect of divine worship. They should do this while completely refraining from every tendency toward exercising absolute authority, and while functioning in the sphere entrusted to them, with the means belonging to them.

And the government’s task is not limited to caring for and watching over the public domain but extends also to upholding the sacred ministry, with a view to removing and destroying all idolatry and false worship of the Antichrist; to promoting the kingdom of Jesus Christ; and to furthering the preaching of the gospel everywhere; to the end that God may be honored and served by everyone, as he requires in his Word.

Moreover everyone, regardless of status, condition, or rank, must be subject to the government, and pay taxes, and hold its representatives in honor and respect, and obey them in all things that are not in conflict with God’s Word, praying for them that the Lord may be willing to lead them in all their ways and that we may live a peaceful and quiet life in all piety and decency.

And on this matter we denounce the Anabaptists, other anarchists, and in general all those who want to reject the authorities and civil officers and to subvert justice by introducing common ownership of goods and corrupting the moral order that God has established among human beings.

Heidelberg Catechism

37. LORD’S DAY

Question 101. May we then swear religiously by the name of God? Answer: Yes: either when the magistrates demand it of the subjects; or when necessity requires us thereby to confirm a fidelity and truth to the glory of God, and the safety of our neighbour: for such an oath is founded on God’s word, and therefore was justly used by the saints, both in the Old and New Testament.

40. LORD’S DAY

Question 105. What does God require in the sixth commandment? Answer: That neither in thoughts, nor words, nor gestures, much less in deeds, I dishonor, hate, wound, or kill my neighbour, by myself or by another: but that I lay aside all desire of revenge: also, that I hurt not myself, nor willfully expose myself to any danger. Wherefore also the magistrate is armed with the sword, to prevent murder.

London Baptist Confession of Faith (1689)

Chapter 24: Of the Civil Magistrate

Paragraph 1. God, the supreme Lord and King of all the world, has ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end has armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evil doers.

Paragraph 2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Testament, wage war upon just and necessary occasions.

Paragraph 3. Civil magistrates being set up by God for the ends aforesaid; subjection, in all lawful things commanded by them, ought to be yielded by us in the Lord, not only for wrath, but for conscience’ sake; and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.

Savoy Declaration (1658)

Chapter 24: Of the Civil Magistrate

Paragraph 1. God, the supreme Lord and King of all the world, has ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end has armed them with the power of the sword, for defense and encouragement of them that do good, and for the punishment of evil doers.

Paragraph 2. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of each commonwealth, so for that end they may lawfully now, under the New Testament, wage war upon just and necessary occasions.

Paragraph 3. Although the magistrate is bound to encourage, promote, protect the professor and profession of the gospel and to manage and order civil administrations in a due subserviency to the interest of Christ  in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge blasphemy and errors in their own nature, subverting the faith, and inevitably destroying the souls of them that receive them: yet in such differences about the doctrines of the gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, not disturbing others in their ways or worship that differ from them, there is no warrant for the magistrate under the gospel to abridge them of their liberty.

Paragraph 4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority for conscience sake. Infidelity, or difference in religion, doth not make void the magistrates’ just and legal authority, nor free the people from their obedience to Him: from which ecclesiastical persons are not exempted, much less hath the pope any power or jurisdiction over them in their dominions, or over any of their people, and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

Reformed Evangelical Confession (see Article XI)

            …

Second Helvetic Confession

CHAPTER XXX: Of the Magistracy

THE MAGISTRACY IS FROM GOD.

Magistracy of every kind is instituted by God himself for the peace and tranquility of the human race, and thus it should have the chief place in the world. If the magistrate is opposed to the Church, he can hinder and disturb it very much; but if he is a friend and even a member of the Church, he is a most useful and excellent member of it, who is able to benefit it greatly, and to assist it best of all.

THE DUTY OF THE MAGISTRATE.

The chief duty of the magistrate is to secure and preserve peace and public tranquility. Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God. We certainly teach that the care of religion belongs especially to the holy magistrate. Let him, therefore, hold the Word of God in his hands, and take care lest anything contrary to it is taught. Likewise let him govern the people entrusted to him by God with good laws made according to the Word of God, and let him keep them in discipline, duty and obedience. Let him exercise judgment by judging uprightly. Let him not respect any man’s person or accept bribes. Let him protect widows, orphans and the afflicted. Let him punish and even banish criminals, impostors and barbarians. For he does not bear the sword in vain (Rom. 13:4). Therefore, let him draw this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish and even to execute. Let him suppress stubborn heretics (who are truly heretics), who do not cease to blaspheme the majesty of God and to trouble, and even to destroy the Church of God.

WAR.

And if it is necessary to preserve the safety of the people by war, let him wage war in the name of God; provided he has first sought peace by all means possible, and cannot save his people in any other way except by war. And when the magistrate does these things in faith, he serves God by those very works which are truly good, and receives a blessing from the Lord. We condemn the Anabaptists, who when they deny that a Christian may hold the office of a magistrate, deny also that a man may be justly put to death by the magistrate, or that the magistrate may wage war, or that oaths are to be rendered to a magistrate, and such like things.

THE DUTY OF SUBJECTS.

For as God wants to effect the safety of his people by the magistrate, whom he has given to the world to be, as it were, a father, so all subjects are commanded to acknowledge this favor of God in the magistrate. Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and fair commands. Finally, let them pay all customs and taxes, and all other such dues faithfully and willingly. And if the public safety of the country and justice require it, and the magistrate of necessity wages war, let them even lay down their life and pour out their blood for the public safety and that of the magistrate. And let them do this in the name of God willingly, bravely and cheerfully. For he who opposes the magistrate provokes the severe wrath of God against himself.

SECTS AND SEDITIONS.

We, therefore, condemn all who are contemptuous of the magistrate—rebels, enemies of the state, seditious villains, finally, all who openly or craftily refuse to perform whatever duties they owe.

We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Savior; to whom be praise and glory and thanksgiving, for all ages. Amen.

39 Articles of Christian Religion

XXXIV. Of the traditions of the Church

It is not necessary that traditions and ceremonies be in all places one, or utterly like, for at all times they have ben diverse, and may be changed according to the diversity of Countries, times, and men’s manners, so that nothing be ordained against Gods word. Whosoever through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved by common authority, ought to be rebuked the Common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren. Every particular or national Church, hath authority to ordain, change, and abolish ceremonies or rites of the Church ordered only by man’s authority, so that all things be done to edifying.

XXXVII. Of the Civil Magistrates

The Queens Majesty hath the chief power in this Realm of England, and other her dominions, unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be subject to any foreign jurisdiction.

Where we attribute to the Queens Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended: we give not to our princes the ministering either of God’s word, or of Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen, doth most plainly testify: But that only prerogative which we see to have been given always to all godly Princes in holy Scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil doers.

The bishop of Rome hath no jurisdiction in this Realm of England.

The laws of the Realm may punish Christian men with death, for heinous and grievous offenses.

It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.

Having considered the name, the essence, and the attributes of God, we will now turn to the mystery of all mysteries, the Holy Trinity. Throughout history all parties opposed to the truth have vehemently assaulted this article of faith. The ancient church has always confessed this article and defended it as a steadfast pillar of the truth against Sabellians, Arians, and Valentians. However much they may disagree with one another concerning other points of doctrine, they are united in their attack upon the Holy Trinity. Today we must defend this article against Socinians, Anabaptists, Socinian Arminians, and other proponents of error. Thanks be unto God who has always caused the church to be faithful to this truth. The church stands firm in this truth until this very day, and God will enable her to stand firm in it until the day of Christ, in spite of all who regret this.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 1, 139.

Man’s intellect and his reason, however, are not capable of penetrating the lofty mysteries of God and thus are not qualified to render judgment in such matters. If we must reject all that our reason cannot comprehend, then we must reject the eternity of God and all His perfections such as His omnipresence, infinity, etc. We would also have to reject the Holy Trinity, so clearly revealed in God’s Word, as well as the union of the two natures of Christ and the creation of the world itself. Reason cannot fathom how God created everything out of nothing; however, this is understood by faith. Indeed, would we not have to reject nearly everything?

. . .

The divine mysteries of the Word of God must be accepted as certainty only by faith, by virtue of the fact that God has said it—He who is true and cannot lie (Acts 26:17; Heb. 11:1,6; John 16:27). In this respect reason is useful only to determine whether a particular matter is to be found in the Word of God. If such has been determined, then there can be no suspicion or distrust as to whether it is true, for this would render God suspect—as if He were capable of lying. Faith accepts the infallibility of the issue at hand and if it is beyond reason’s ability to determine the validity of a certain matter, this does not mean that this matter is contrary to reason. In such a case reason must be silent and admit that this matter is beyond its reach and that faith alone acknowledges it as truth.

WILHELMUS à BRAKEL, The Christian’s Reasonable Service, Vol. 1, 61.

Scottish Protestantism had developed, organized itself, and set up its own autonomous government; and, only after it had asserted its freedom to act independently within its own sphere, asked the civil power to recognise its separate existence. Magisterial recognition, indicated by the mutual acceptance of a Creed, obviously limited that independence. Nevertheless, neither King nor Parliament could justly claim to have conferred on the National Church an authority which is inherent, whereas, in England, the jurisdiction of the Church is accepted as a gift from the Crown (Article xxxvii), while it is held to be of divine appointment at the same time.

J. K. Hewison, The Covenanters, Vol. 1, 71-72.