A Message for Today from the Past

By David Miller

September 1, 2019

Do you ever wonder what would happen if Jacob Amman were alive today and had the same beliefs as he had in the seventeenth century? I recently spent some time reading the Dordrecht Confession of Faith, and it made me wonder if some of our beliefs are different than what they used to be.

Let me review a little history. The Dordrecht Confession of Faith was composed by seventeenth-century Dutch Anabaptist leaders, and it was adopted on April 21, 1632, at a Mennonite Conference held at Dordrecht, Holland. Twenty-eight years later, in 1660, it was formally adopted by Swiss Brethren ministers and elders in Ohnenheim, France. Jakob Ammann, born in 1644, was a member of the Swiss Brethren, having converted from the state church sometime between 1671 and 1680.

The Amish movement began among the Swiss Brethren in 1693, thirty-three years after the Dordrecht Confession had been adopted. Jakob Ammann and others among the Swiss Brethren felt that their churches had drifted from the truth and were compromising what was written in the Dordrecht Confession, specifically regarding the severity of shunning, the practice of foot washing, and the idea that Anabaptist sympathizers (“the true-hearted”) should be considered to be saved people even though they would not submit to re-baptism and follow Christ. Thus occurred the Amish schism from the Swiss Brethren.

Unquestionably, Jakob Ammann and the original Amish Christians believed everything in the Dordrecht Confession. Old Order Amish and others today still subscribe to the Dordrecht Confession.

Below are Articles 2–8, including each article’s biblical references. I agree wholeheartedly with everything in all of these articles, as they are entirely biblical. The complete Dordrecht Confession of Faith can be found in The Martyrs Mirror.

I have underlined the many statements contained within the Dordrecht Confession that stand in stark contrast to the contemporary idea that all we can do is hope to get to heaven and that we can’t know if we were good enough until we stand before God. From what I have read and learned, those are ideas that Jakob Ammann and his followers at the time would have wholeheartedly rejected.

Articles 2–8 of the Dordrecht Confession of Faith

II. Of the Fall of Man

We believe and confess, according to the holy Scriptures, that these our first parents, Adam and Eve, did not continue long in this glorious state in which they were created, but that they, seduced by the subtlety and deceit of the serpent, and the envy of the devil, transgressed the high commandment of God and became disobedient to their Creator; through which disobedience sin has come into the world, and death by sin, which has thus passed upon all men, for that all have sinned, and, hence, brought upon themselves the wrath of God, and condemnation; for which reason they were of God driven out of Paradise, or the pleasure garden, to till the earth, in sorrow to eat of it, and to eat their bread in the sweat of their face, till they should return to the earth, from which they were taken; and that they, therefore, through this one sin, became so ruined, separated, and estranged from God, that they, neither through themselves, nor through any of their descendants, nor through angels, nor men, nor any other creature in heaven or on earth, could be raised up, redeemed, or reconciled to God, but would have had to be eternally lost, had not God, in compassion for His creatures, made provision for it, and interposed with His love and mercy. Genesis 3:6; 4 Esdras 3:7; Romans 5:12, 18; Genesis 3:23; Psalm 49:8; Revelation 5:9; John 3:16.

III. Of the Restoration of Man through the Promise of the Coming Christ

Concerning the restoration of the first man and his posterity we confess and believe, that God, notwithstanding their fall, transgression, and sin, and their utter inability, was nevertheless not willing to cast them off entirely, or to let them be forever lost; but that He called them again to Him, comforted them, and showed them that with Him there was yet a means for their reconciliation, namely, the immaculate Lamb, the Son of God, who had been foreordained thereto before the foundation of the world, and was promised them while they were yet in Paradise, for consolation, redemption, and salvation, for themselves as well as for their posterity; yea, who through faith, had, from that time on, been given them as their own; for whom all the pious patriarchs, unto whom this promise was frequently renewed, longed and inquired, and to whom, through faith, they looked forward from afar, waiting for the fulfillment, that He by His coming, would redeem, liberate, and raise the fallen race of man from their sin, guilt; and unrighteousness. John 1:29; 1 Peter 1:19; Genesis 3:15; 1 John 3:8; 2:1; Hebrews 11:13, 39; Galatians 4:4.

IV. The Advent of Christ into this World, and the Reason of His Coming

. . . We confess and believe also, that this is the same whose goings forth have been from of old, from everlasting, without beginning of days, or end of life; of whom it is testified that He Himself is the Alpha and Omega, the beginning and the ending, the first and the last; that He is the same, and no other, who was foreordained, promised, sent, and came into the world; who is God's only, first and own Son; who was before John the Baptist, before Abraham, before the world; yea, who was David's Lord, and the God of the whole world, the first-born of every creature; who was brought into the world, and for whom a body was prepared, which He yielded up as a sacrifice and offering, for a sweet savor unto God, yea, for the consolation, redemption, and salvation of all mankind. John 3:16; Hebrews 1:6; Romans 8:32; John 1:30; Matthew 22:43; Colossians 1:15; Hebrews 10:5.

But as to how and in what manner this precious body was prepared, and how the Word became flesh, and He Himself man, in regard to this we content ourselves with the statement pertaining to this matter which the worthy evangelists have left us in their accounts, according to which we confess with all the saints, that He is the Son of the living God, in whom alone consist all our hope, consolation, redemption, and salvation, which we neither may nor must seek in any other. Luke 1:31–32; John 20:31; Matthew 16:16.

. . . The Son of God died, and tasted death and shed His precious blood for all men; and that He thereby bruised the serpent's head, destroyed the works of the devil, annulled the handwriting and obtained forgiveness of sins for all mankind; thus becoming the cause of eternal salvation for all those who, from Adam unto the end of the world, each in his time, believe in, and obey Him. Genesis 3:15; 1 John 3:8; Colossians 2:14; Romans 5:18.

V. The Law of Christ, i.e., the Holy Gospel or the New Testament

We also believe and confess that before His ascension He instituted His New Testament . . . to be proclaimed in His name by His beloved apostles, messengers, and ministers—whom He called, chose, and sent into all the world for that purpose—among all peoples, nations, and tongues; and repentance and remission of sins to be preached and testified of; and that He accordingly has therein declared all men without distinction, who through faith, as obedient children, heed, follow, and practice what the same contains, to be His children and lawful heirs; thus excluding no one from the precious inheritance of eternal salvation, except the unbelieving and disobedient, the stiff-necked and obdurate, who despise it, and incur this through their own sins, thus making themselves unworthy of eternal life. Jeremiah 31:31; Hebrews 9:15–17; Matthew 26:28; Galatians 1:8; 1 Timothy 6:3; John 15:15; Matthew 28:19; Mark 16:15; Luke 24:47; Romans 8:17; Acts 13:46.

VI. Of Repentance and Reformation of Life

We believe and confess, that, since the imagination of man's heart is evil from his youth, and, therefore, prone to all unrighteousness, sin, and wickedness, the first lesson of the precious New Testament of the Son of God is repentance and reformation of life, and that, therefore, those who have ears to hear, and hearts to understand, must bring forth genuine fruits of repentance, reform their lives, believe the Gospel, eschew evil and do good, desist from unrighteousness, forsake sin, put off the old man with his deeds, and put on the new man, which after God is created in righteousness and true holiness: for, neither baptism, supper, church, nor any other outward ceremony, can without faith, regeneration, change or renewing of life, avail anything to please God or to obtain of Him any consolation or promise of salvation; but we must go to God with an upright heart, and in perfect faith, and believe in Jesus Christ, as the Scripture says, and testifies of Him; through which faith we obtain forgiveness of sins, are sanctified, justified, and made children of God, yea, partake of His mind, nature, and image, as being born again of God from above, through incorruptible seed. Genesis 8:21; Mark 1:15; Ezekiel 12:2; Colossians 3:9– 10; Ephesians 4:22, 24; Hebrews 10:22– 23; John 7:38.

VII. Of Holy Baptism

Concerning baptism we confess that all penitent believers, who, through faith, regeneration, and the renewing of the Holy Ghost, are made one with God, and are written in heaven, must, upon such Scriptural confession of faith, and renewing of life, be baptized with water, in the most worthy name of the Father, and of the Son, and of the Holy Ghost, according to the command of Christ, and the teaching, example, and practice of the apostles, to the burying of their sins, and thus be incorporated into the communion of the saints; henceforth to learn to observe all things which the Son of God has taught, left, and commanded His disciples. Acts 2:38; Matthew 28:19–20; Romans 6:4; Mark 16:16; Matthew 3:15; Acts 8:16; Acts 9:18; Acts 10:47; Acts 16:33; Colossians 2:11–12.

VIII. Of the Church of Christ

We believe in, and confess a visible church of God, namely, those who, as has been said before, truly repent and believe, and are rightly baptized; who are one with God in heaven, and rightly incorporated into the communion of the saints here on earth. These we confess to be the chosen generation, the royal priesthood, the holy nation, who are declared to be the bride and wife of Christ, yea, children and heirs of everlasting life, a tent, tabernacle, and habitation of God in the Spirit, built upon the foundation of the apostles and prophets, of which Jesus Christ Himself is declared to be the cornerstone (upon which His church is built). . . . 1 Corinthians 12; 1 Peter 2:9; John 3:29; Revelation 19:7; Titus 3:6–7; Ephesians 2:19–21; Matthew 16:18; 1 Peter 1:18, 19; Matthew 28:20; 2 Corinthians 6:16; Matthew 7:25.

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It seems to me, then, that according to Anabaptist doctrine believed by Jakob Ammann and those who followed him, they believed:

• One sin estranged Adam and Eve from God, and there was nothing that they, their descendants, or anyone else could do could to reconcile them to God.
• God provided a solitary means for man’s reconciliation and salvation: the Son of God, Jesus Christ.
• In Christ alone is salvation, and “we neither may nor must seek salvation in any other.”
• Jesus “obtained forgiveness of sins for all mankind” and became “the cause of eternal salvation for all those who believe in and obey His commandments.”
• God sent messengers to all the world to preach “repentance and remission of sins.” Those who repent have their sins remitted. God has declared that those who “through faith, as obedient children, heed, follow, and practice” His Word to be “His children and lawful heirs.” No one is excluded “from the precious inheritance of eternal salvation” other than those who are unbelieving and thus disobedient. They are “stiff-necked and obdurate” and “despise” God’s offer of forgiveness.
• Neither baptism, taking the Lord’s Supper, attending church, or any outward ceremony can do anything to please God or obtain salvation apart from faith in Christ. One must believe in the Lord Jesus Christ, be regenerated (that is, “born again of God from above”) to be saved. Those who do believe in Jesus “obtain forgiveness of sins, are sanctified, justified, and made children of God,” and they “partake of God’s mind, nature, and image.”
• Through their faith, penitent believers are regenerated, renewed by the Holy Spirit, made “one with God,” and “written in heaven.” They become “the chosen generation, the royal priesthood, the holy nation, the bride of Christ, children and heirs of everlasting life” and “a temple of God in the Spirit.”

Do you agree that someone who has (1) truly repented and believed in Christ, (2) believes that Jesus is the only source of salvation, (3) has been forgiven of his sins, (4) has been spiritually born again, (5) has become God’s child and His heir, (6) possesses eternal salvation, (7) has been sanctified and justified, (8) has partaken of God’s mind, nature, and image, (9) is one with God, (10) whose name is written in heaven, (11) is part of the chosen generation, the royal priesthood, the holy nation, and the bride of Christ, and (12) who is a habitation of the Holy Spirit—would not confess that he does not know if God will accept him into heaven when he dies because he is not sure that he has been good enough to earn his place there?

Do you think that if Jakob Ammann were alive today he would be excommunicated and shunned for believing that his name was written in heaven?

I don’t think it is prideful to claim that you are certain that you are going to heaven if you are trusting in Jesus; rather, it is one of the many evidences of true repentance and faith in the Lord Jesus Christ. Having assurance is the normal true Christian experience. As John wrote, These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God (1 John 5:13). Jesus said, Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life (John 5:24). If we believe Jesus’s words in John 5:24, could we possibly be only hoping that we will be saved in the end if we are good enough?

If we profess to believe in Jesus but are uncertain if we are going to heaven, it would seem that we have not actually put our trust in Jesus, but are rather putting our trust (actually, our hope) in our own feeble works—a grave error condemned throughout the New Testament, especially in Paul’s letters to the Galatians and Romans.

Although it is not prideful to be confident in Jesus’s promises of salvation to those who believe, it seems prideful to even hope that we are good enough to merit heaven. That is why Paul declared, For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast (Ephesians 2:8–9). If our works earn our salvation or even contribute to our salvation in some small way, we could boast.

To attempt to earn eternal salvation or to think we could possibly deserve it could be the highest form of idolatry because it sets up self as savior and usurps what only belongs to Christ. It is to point one’s finger at Jesus as He hangs dying on the cross and to say to Him, “What You are doing is not enough! I must add my own goodness!”

Of course, true believers will obey Christ for at least three reasons: First, they believe in Him. Faith without works is dead and cannot save (James 2:14–26). Second, they love Him. Jesus said that if we love Him, we will keep His commandments (John 14:15, 21). Third, He lives in them (Galatians 2:20; Colossians 1:27). Jesus’s commandments are not burdensome (1 John 5:3).

Obeying Jesus because you believe in Him, love Him, and have Him living inside of you is entirely different than trying to be good enough to attain salvation.

The original Amish, like the original Swiss Brethren and Mennonites, were evangelistic. They called their unbelieving neighbors to repentance and faith in Jesus, hoping that their neighbors would respond, be born again, and have their names written in heaven. Most, just like Jakob Ammann, were not born Anabaptist, but converted from the state Protestant or Catholic churches—after hearing someone preach the gospel.

If the original Anabaptists had not proclaimed the gospel to others, Jakob Ammann would never have been converted to Christ because he would have never heard the gospel. We should obey Christ’s command and proclaim the gospel to others, too, and not keep it to ourselves. Do we tell others about Jesus?

So what do you think? Do we believe the Dordrecht Confession of Faith in the same way as our forefathers? Let us be sure that we believe the truth of the Word of God, just as our forefathers did.

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Below are some verses cited within the Dordrecht Confession that would be worthwhile for every person to ponder.

John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

John 20:31 These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Galatians 1:8 But But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

Matthew 28:19–20 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.

The author of this article, David Miller, resides in Smicksburg, Pennsylvania. If you would like to respectfully and peacefully discuss this article with him, either through written correspondence, a phone conversation, or in person, please feel free to contact him:

David Miller

P.O. Box 33
Smicksburg, PA 16256

(412) 722–3075

 

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