The Distinctive Theological Identity of the Netherlands Reformed Congregations Within the Sphere of Reformed Denominations (1)

In 1977 our sister denomination in the Netherlands, the Gereformeerde Gemeenten, commemorated the fact that it was seventy years ago that the Ledeboerian congregations forged a union with the Congregations under the Cross. As part of that commemoration a book was published to which the late Rev. A. Vergunst contributed an article entitled Het Theologisch Eigene van de Gereformeerde Gemeenten in the Gereformeerde Gezindte. The last term in this title is a rather global reference to those denominations, or parts of denominations, who bear the name Reformed and at least to some degree take this name Reformed seriously; in a narrower sense it applies to the more orthodox among those churches. Rev. Vergunst’s article is instructive for our congregations on this side of the ocean as well.

We are impressed with the clear manner in which Rev. Vergunst explained the characteristics of the scriptural-experiential preaching which our Netherlands Reformed Congregations advocate. May God grant us grace to abide with and support this doctrine, so that both the admonishing tone against superficial faith as well as the clear statements on proclaiming the unsearchable riches of Christ, may serve as a reliable guide among us. May the Lord bless this article (to be placed in two installments) for our office-bearers and members alike. May He remember Zion in the darkness of our day and visit the vine which He has planted.

— CV/JRB

Is there a valid reason to be thankful that the denomination of the Netherlands Reformed Congregations was permitted to come into existence? Ought we not rather to be somewhat self-conscious about having “our own denomination,” which very specifically was given the historical name Netherlands Reformed Congregations? These are questions which undoubtedly enter our mind at a time when we are asked to give special attention to the church historical events of 1907. We must therefore give an account of our existence — yes, of the right and the need for our independent existence as well as the continuance of our existence.

Reformed!

This word is of great significance to us. We do not wish to relinquish this designation in our name. We bear this name, being conscious of both our privilege and our responsibility.

The name Reformed bears witness to God’s preservation of His church. Indeed it was God Himself who reformed His church when she was in danger of perishing due to Romish superstition. The history of the church bears witness to this in the clearest possible terms. Herein is confirmed what is confessed in Article 27 of the Belgic Confession: “And this holy Church is preserved or supported by God, against the rage of the whole world….”

It was at that time that both doctrine and life were once again subjected to the discipline of the Word of God. Our confessions speak a clear language. The church repeats in them what God has revealed in His Word. It is to these Holy Scriptures, and the Reformed confessions founded upon them, that we wish to adhere as a church. These doctrines were the cardinal issue in the Secession of 1834, when they were upheld and vindicated over against modernism. The formation of “another” church was therefore not the issue at all, but rather an adherence to the old Reformed Church and a secession from those who had departed from that church. This completely conforms to what is expressed in the same Confession of Faith in Article 28: “… maintaining the unity of the church, submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them. And that this may be the more effectually observed, it is the duty of all believers, according to the Word of God, to separate themselves from all those who do not belong to the church.”

Motivated by the conviction of having no other objective but to remain faithful to the old Reformed Church in our land as well as the Reformed confessions, the Congregations Under the Cross chose rather to bear the cross of persecution and misrepresentation than to relinquish the name Reformed in return for freedom granted by the throne. They chose to remain what they had always been: Reformed in both life and confession.

As we reflect upon the distinct theological identity of our Netherlands Reformed Congregations, we may not lose sight of these considerations. We wish to be Reformed in the old, classical sense of the word; that is, in doctrine, life, and ecclesiastical government — not more, but also nothing less than that.

The Second Reformation (De Nadere Reformatie)

In the beginning of the seventeenth century a zealous endeavor to take the demands of God’s Word very seriously is to be observed in the church of our land [that is, the Netherlands] — in personal and domestic, as well as in ecclesiastical and societal life.

It is not sufficient to be called Reformed without being Reformed. To be truly Reformed is only possible in the way of genuine and personal regeneration and conversion.

A succession of men, endowed by God’s grace with piety and knowledge, have placed full emphasis upon this in their preaching and writings. They earnestly insist upon the examination of heart and life, stating that the genuineness of saving faith must manifest itself in the fruit of holiness.

One of the first among them was the well-known court preacher of Prince William of Orange, Jean Taffin, who in one of his best known works, De mercktekenen der kinderen Gods [The Marks of the Children of God], encouraged the examination of heart and life by means of these marks. Many followed in his footsteps. Taffin lived from 1528-1602, whereas Alexander Comrie and Theodorus van der Groe lived in the eighteenth century. They, each in their own way, have pointed to these marks.

Thus A. Comrie wrote his Verhandeling van eenige eigenschappen des zaligmakenden geloofs [Treatise Concerning Some Marks of Saving Faith], the subtitle of which reads: “Being an exposition and application of several selected texts of the Old and New Testaments, in which careless persons and temporal believers are uncovered to themselves, and are admonished and invited to seek life outside of themselves in a proffered Jesus. The ways and circumstances in which God leads His people are outlined, and the exercise as well as the power of faith are explained therein. The cases of conscience and the troubles of the little ones in faith are solved, and they are admonished to hold fast to their state and strive for increase in faith.”

Th. van der Groe wrote his treatise concerning Het ware zaligmakende geloof [True Saving Faith], in which there is an extensive discussion concerning the “necessary preparation for, essential characteristics of, and the inevitable fruits of faith.”

These divines, in a most knowledgeable manner, have drawn from the works of the great Reformers. Since modernism already had infiltrated the universities and churches during their time, these men warned against the spirit of the Enlightenment which attributed so much to the human intellect and whereby the work of a triune God was increasingly relegated to the background in both preaching and pastoral care.

Also in orthodox circles, however, they detected deviations from the Reformed confessions in the doctrines of faith, regeneration, justification, and sanctification.

The church as a whole did not heed these warnings. Ultimately, those in the church who wished to remain faithful to the doctrines of the Reformers were driven out — which indeed occurred in the Secession.

Upon investigating, however, what the “distinct theological identity” of the Netherlands Reformed Congregations is, we can do no better than to refer specifically to A. Comrie who, by way of his writings, has exerted tremendous influence — and still does. He particularly emphasized the being grafted into Christ by faith. This being grafted into or being united to Christ is the deed of God which precedes all true spiritual exercises. This deed occurs in the internal, irresistible calling of the elect.

Over against a one-sided emphasis upon the duty to believe, whereby the state of spiritual impotency of the unregenerate sinner either is not or hardly is taken into account, Comrie in his time placed full emphasis upon this indispensable deed of God which, according to God’s sovereign good pleasure, is glorified in those whom God has chosen unto everlasting life. Thus, much attention is given to the work of a triune God.

The Work of a Triune God

(1) The election of the Father

Salvation flows out of the fountain of God’s eternal election. The Netherlands Reformed Congregations, following in the footsteps of this faithful ambassador of God, Alexander Comrie, also point to this fountain. This is obviously not done in such a manner that God’s election would bring the congregation to despair concerning the possibility of salvation. On the contrary! In preaching this divine election the possibility of being saved is pointed out — not as a possibility on man’s side, but as a possibility from God’s side. For that which is impossible with man, is possible with God; for He, to His eternal honor, shall glorify Himself in the salvation of totally lost sinners, they having been sovereignly chosen to that end. In the preaching of those men who contributed to defining “the distinct identity” of the Netherlands Reformed Congregations, you will find this emphasis upon salvation as flowing forth “from eternity.” Obviously there are nuances; they existed in the past as well as in the present. The preaching of Rev. Ledeboer is to be distinguished from the first ministers of the “Congregations Under the Cross.” However, this distinction is not a fundamental one. Thus Rev. van den Oever preaches differently from Rev. Fransen; and Rev. G.H. Kersten from Rev. J. Fraanje. But whatever diversity there may have been due to gifts and insights, in the preaching of all of them you will find a doxology upon eternal electing love.

It is this preaching, so closely conforming to what Calvin — and many after him — have brought to the fore, which has been determinative for our preaching until this day.

(2) The Mediatorial Work of the Son

However, in our preaching there is no less emphasis upon the Son, whose calling it is to execute God’s good pleasure, and who must be rendered that honor which is His worthy due. As Head of the covenant of grace which a triune God established from eternity with Him, He has merited everything which is subservient unto the salvation of the elect. He fulfilled all the conditions of the covenant and secured all the promises of the covenant. He fulfilled God’s law and satisfied His justice. He paved the way for the manifestation of God’s love and grace. In Him and His mediatorial work it has been fulfilled: “Justice and judgment are the habitation of Thy throne: mercy and truth shall go before Thy face” (Psa. 89:14).

This mediatorial ministry unveils the glory of Christ as being a fountain opened of God unto salvation and blessedness. You will find this glory of Christ coming to the fore in the preaching of the Reformed forefathers.

Comrie knew himself to be instructed in the doctrines so richly proclaimed in Scotland during the time of the Erskine brothers (Ralph and Ebenezer), Thomas Boston, and many others. The glory of Christ shone forth in their preaching. They have preached Him and the all-sufficiency of His sacrifice, “upon which the unlimited administration of the covenant in the gospel offer” is founded.1

God’s election becomes a reality in the covenant of grace. The Netherlands Reformed Congregations therefore hold to the intrinsic relationship between the covenant of grace and election. Only the elect are truly comprehended in that covenant.2 In the administration of the covenant of grace, however, God’s free invitations are extended to all who hear the gospel.

In his works, A. Comrie deals thoroughly with all the work of Christ as the Head and Administrator of the covenant of grace. This is not only true for Comrie, but also for all who, with him, battled for the Reformed doctrines delivered to them, but which were under siege.

No other foundation can or may be laid than is laid, namely, Christ. Also in this respect we may direct you to the preaching of those who helped define our “theological climate.” You will find that none other name unto salvation is preached but that one Name given by God under heaven among men (cf. Acts 4:12).

Indispensable, however, to the revelation of Christ in the heart of the sinner is:

(3) The Work of the Holy Spirit

Becoming a partaker of Christ is not a work that spiritually impotent man is capable of performing, for man is subject to a total state of death. This may not be camouflaged. This state of death is a fruit of our deep fall in Adam, in whom all men are children of wrath by nature. Man did not retain the spiritual potential to do that which is good.

This total state of death comes to the foreground in our preaching. This may not be confessed “in theory” and be denied “in practice.” The Netherlands Reformed Congregations wish to adhere fully to this. However, this state of death must be preached as being our guilt rather than our fate. Indeed, in light of having been created “good and after God’s image” we are never absolved from our responsibility.

God continues to hold every man accountable to the fact that He created him good and upright. Our responsibility is rooted in this fact. No appeal may be made to this responsibility so as to suggest that man is nevertheless capable of having faith and of believing. This is our serious objection to such preaching which, though frequently denominated as being “Reformed,” bypasses the reality of our state of death.

(4) The Sincere Offer of Grace

This preaching of our state of death may, however, never be taken as an excuse for the impenitence3 of the unregenerate sinner in his natural state. After all, it is man who is to be blamed for his state of death; and in light of God’s sincere gospel Invitation this guilt becomes ever greater.

The Netherlands Reformed Congregations, in full accordance with Scripture, answer the question — whether the confession of God’s sovereignty in His free election allows room for a genuine and sincere offer of grace — affirmatively and without reservation. God promotes His honor — also in the administration of the gospel to them who in God’s counsel are among the reprobates (notwithstanding that no one among us is able to identify them as such).

The preaching of God’s grace, as may and must occur in the ministry of the gospel, will render the man who hardens himself under this all the more guilty in the day of judgment. God will thus be glorified in His justice in those who perish eternally, whereas the Holy Spirit renders this external call of the gospel efficacious to the elect unto salvation, thus calling the sinner internally.

(5) The Internal Call

This internal call is the peculiar work of the Holy Spirit whereby the sinner is translated from spiritual death unto spiritual life. The congregations which in 1907 united themselves to form the denomination of the Gereformeerde Gemeenten, have long been characterized by a strong emphasis placed upon the necessity of this internal call. The external call neither was nor is denied; however, it is most emphatically distinguished from the internal call. It is in this internal call that the work of the Holy Spirit is glorified in the heart of the elect. Regeneration is intimately connected to this. The regenerate person becomes a partaker of Christ by faith — faith brought into existence by the Holy Spirit as a spiritual faculty.

This “faculty of faith” is most emphatically distinguished from the “act of faith.” Apart from the “faculty of faith” not one single act of faith is possible. This faculty of faith is not to be understood as being “infused grace” by which the believer would be able to be active in and of himself. It is the Holy Spirit who, by means of the Word, actuates this infused faculty and thereby generates the acts of faith. The regenerate thus remains absolutely dependent upon the operations of the Holy Spirit.

1Cf. Erskine, E. & R., and Fisher, James, The Covenant of Grace, published by Rev. G.H. Kersten in 1948.

2Cf. Declarations made in the Netherlands by the General Synod of 1931.

3In Dutch: onbekeerlijkheid (cf. Rom. 2:15).

Rev. A. Vergunst (1936-1981) served the Netherlands Reformed Congregations of Corsica, South Dakota and Kalamazoo, Michigan, in addition to three congregations in the Netherlands.

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