The Three Parts of the Order of Salvation

(1) The Knowledge of our Misery

There is an order in the work of the Spirit which is defined in the three well-known divisions of our Heidelberg Catechism as being misery, deliverance, and gratitude. Even though there is great diversity in the manner in which the Holy Spirit leads the elect to conversion, we may never lose sight of this “order of the Spirit.” It is the work of the Spirit to grant experiential acquaintance with these divisions by means of preaching.

In his well-known exposition of the first seven Lord’s Days of the Heidelberg Catechism, A. Comrie writes among other things the following: My beloved, you will observe that three matters are held before us as being the essential elements of a saving knowledge, the one being as essential as the other. The one element belongs to this as much as any other element. The first and third divisions are as much elements belonging to the essence of the whole as is true for the second division. This fact — due to the wiles of the devil, operating under the disguise of being an angel of light, under the pretense of being fair and not wanting to deceive people — is entirely lost sight of. Thus men are taught that nothing is of a saving nature until they actually come to Christ, receive Him, and lose themselves entirely in Him.

They do indeed speak of the knowledge of misery; however, not as being a saving work, but merely as a preparation for gratitude — as if this consisted in nothing else than the performance of moral duties. The act of receiving and total surrender is both the beginning and the end. It thus seems as if salvation in its entirety consists of only this — this being the only matter of essence. They fail to consider that Christ first accepts and appropriates us as His property by His Spirit, doing so apart from any preceding act on our side; and that whatever the Spirit of Christ works in us — working in us to render us active — only transpires for the purpose of making us His property. They also fail to consider that the soul perceives the three matters that must be known at times with much more clarity in the one point than in the other.

Occasionally there are some who perceive that they have received Christ, but who at the same time fear that they have never been made acquainted with themselves in their deep misery according to the measure in which they have sunk away in it. Others have the clearest evidence that the new nature is within them but do not have as much clarity concerning the knowledge of their misery and deliverance. Again others — even though they have experiential knowledge of the first two matters — doubt the genuineness of their knowledge, since they cannot perceive those evidences which are in accordance with the doctrine of redemption.

My beloved, I wish to adhere to the doctrine of our catechism. Three things are necessary for us to know in order that we, enjoying this comfort, may live and die happily. The one element is as salvific as the other; the one is as much the work of the Spirit of Christ as the other; the one is as much an essential element as the other: Totum constat ex partibus, that is, no single part constitutes the whole, but rather all the parts together.

And by this faith — even if a thousand men would oppose it — I hope to live and die; for I believe that the initial entry and work of the Spirit of Christ, for the purpose of appropriating and making the soul His own, is as salvific as what follows.1

Here you can observe what evident diversity there can be in the measure of one’s acquaintance with these matters. Furthermore, it is emphasized here that the knowledge of the part of misery is of a saving nature and is an indispensable element of the entire work of the Lord in the conversion of the sinner unto the living God.

In further expositing what has been quoted here, A. Comrie proceeds by saying:

2. The knowledge of our misery is of the greatest importance for the very reason that God, by His Spirit, thereby lays the foundation in us for the saving operations of which we become the recipients in this time state, and upon which the building of our salvation is erected. There is a foundation outside of us, namely, Christ Jesus, upon which the soul is founded or is grafted into Him. By thus being founded upon Him or being grafted into Him, one is made to be a living stone. There is also a foundation within us, however, consisting in the saving knowledge of our miserable, sinful, and lost condition. It is here that we observe the distinction between a true and a counterfeit work.

However far a person may progress by virtue of the common operation of the Spirit, the deficiency is always at this point, for the foundation of all his progress is not grounded in the true knowledge of his sins and miseries. If the footings and the foundation have been constructed correctly, the building which is to rest upon it shall also turn out well. However, if the first is lacking, all that follows must of necessity turn out wrong; so that even all knowledge, illumination, and tasting of the heavenly gifts — yes, even the power of the world to come — will be of no avail.

Oh, if you do not wish to deceive yourself willfully, or feed yourself with ashes and perish with a lie in your right hand, ask much for this experiential knowledge and this true realization of your sins and miseries.2

In this quote we find an exceptional explanation of the necessity of an experiential knowledge of our misery. Within the global context of Reformed circles this emphasis is generally absent. We would not wish to maintain that this is only to be found within the boundaries of the Netherlands Reformed Congregations. This is, however, an issue by which our congregations have long distinguished themselves. If this were no longer to be heard in our congregations, we would lose the distinct identity by which we are recognized — also by those who are outside of our boundaries.

As we commemorate what God has joined together and how great a blessing this has proven to be, it is both good and necessary to reflect upon the fact whether or not forces are manifesting themselves within the denomination which are specifically undermining this “distinctive identity.”

Also in our time there is a desire for preaching in which much mention is made of Jesus in such a manner as if one would be able to take hold of Him with “natural powers.” It is precisely where this desire is present, that you will find an aversion for a speaking of the knowledge of misery whereby “the foundation is laid within us.”

Occasionally such preaching is scornfully rejected, for one exclaims loudly, “It must be Jesus alone!” Indeed, it must be Jesus alone; indeed life is to be found completely and entirely outside of ourselves. However, the latter must be learned in an experiential manner. This is something entirely different from making experience our foundation.

Also in this respect we readily concur with A. Comrie:

Furthermore, this knowledge of our misery is important for us in order that we would thus ground our salvation upon Jesus alone. The latter is impossible unless, by virtue of true illumination, we perceive within ourselves that there is nothing to be found in us of which we either could or may establish foundation, but that on the contrary all that is within us is sin and misery.

Many, due to stirrings of conscience, are occasionally convicted of one thing or another of which they are guilty before God. They grieve over this, make amends, and then proceed to build upon a sandy foundation. They even have some spiritual frames in which they sorrow over sin; however, these are very superficial. They perceive that Christ has come into the world to save sinners and then, by way of their natural powers, go to Him. They attain to the word or the letter of the matter, but never to the matter itself or the Person Himself in order to anchor their souls upon Him and upon Him alone. And thus the exercises of many amount to nothing more than intellectual exercises.

However, such people, without ever having come to the true foundation Jesus Christ, are able to speak of the most exalted spiritual frames, boast of the highest steps of faith, and exercise dominion over the heritage of the Lord with their intellectual faith. Hereby they succeed in making many a person who is of little faith despondent — many in whom God’s genuine and saving work is to be found, even though they cannot believe it to be such. Yes, such persons can even bring them to despair and rob them of comfort, telling them bluntly, “If you have not experienced such and such in your life of faith, then all is wrong!”

My beloved, it is no wonder that such people speak in this manner. After all, a natural faith can afford much greater comfort to a natural conscience than true faith can to a truly humbled soul by way of small beginnings. The reason for this is obvious. My beloved, when the knowledge of misery is genuine, the soul will never be able to find a foundation in anything he possesses, performs, or enjoys — also not in the letter of the gospel — unless he leans upon Christ, the only and essential foundation. While forsaking all, he sinks down upon Him as a living Stone in order that he may be grounded in such a way that the soul itself is made to be a living stone.

There are many who, upon having some legal exercises, immediately proceed to build upon a sandy foundation by way of a natural faith; but their building shall collapse. There are also others, however, who before beginning to erect the building itself, first delve and dig until they have come to the Rock Himself.3

We have quoted A. Comrie extensively in order to ascertain from this testimony that in our desire to adhere emphatically, in preaching, to the necessity of a personal and experiential knowledge of our misery, we consider ourselves to be of kindred spirit with this and other eminent, Reformed divines.

Connected with an assertive and scriptural exposition of what the Heidelberg Catechism teaches concerning this matter, there must also be a serious and careful endeavor to distinguish between temporal or imaginary faith, and saving faith. Our old ministers were always very diligent in this. This belongs to the ministry God has entrusted to His servants. Jeremiah heard from the mouth of the Lord, “And if thou take forth the precious from the vile, thou shalt be as My mouth...” (Jer. 15:19).

He who in some measure is acquainted with the writings from this period when our Reformed church was in her prime, ought to know how very zealously and painstakingly this duty was discharged in order that the congregation would not be deceived by presumption.

(2) The Knowledge of Redemption

The second division of the Heidelberg Catechism deals with redemption. This redemption is most intimately related to the Redeemer. The knowledge of this Redeemer is a fruit of the work of the Spirit. We do not have the innate ability to know Christ. This knowledge must be given us from above.

Even if the angels were to preach Christ to us in all His glory as a willing, mighty, and all-sufficient Savior who is able to deliver lost sinners from eternal perdition, we would as yet not be able to know Him if the spiritual knowledge of Him is not granted to us by the Holy Spirit. Christ must personally be revealed in us.

Even if we have heard of the name Jesus since the days of our childhood and would maintain very orthodox views concerning His Person and work — if God’s Spirit does not reveal Christ in our heart, granting us spiritual eyes to behold Him in His Word, we will remain blind for the Lord of glory.

Also here we wish to quote A. Comrie who offers us such excellent instruction: “Oh, my beloved friends, if you wish to ascertain whether this morning star of the true knowledge of the way of redemption has ever arisen in your hearts, you will, according to God’s Word, learn by renewal that God Himself has revealed this way to you.”

We believe that in this matter the Netherlands Reformed Congregations do not differ from those of Reformed persuasion who, with us, wish to adhere firmly to this work of the Holy Spirit. Nevertheless, we know that in many churches of Reformed persuasion this very personal and experiential revelation of Christ is glossed over too lightly.

Already shortly after the Secession theological differences began to manifest themselves within the churches which, by way of this Secession, had removed themselves from the Reformed Church. These theological differences at root concerned experiential life.

When the Churches under the Cross came into existence, their refusal to petition an earthly sovereign for freedom in exchange for relinquishing the name Reformed Church played a very significant role. This was neither possible nor permissible, nor did they want to do this — and rightfully so. However, aside from this matter, theological motives also were contributing factors.

The plain and unassuming leaders of the Churches under the Cross were not able to formulate all this in sound theological fashion, but they understood very well that as far as true spiritual life is concerned, differences began to surface which had a direct bearing upon those questions pertaining to the essence of spiritual life. There were those who also then spoke of a “natural faith” whereby the sinner himself must come to Jesus. With great earnestness and deep concern the ministers of the Churches under the Cross emphasized the work of God in the knowledge of and a coming to Jesus. Rev. Ledeboer did not speak differently. In the progression of the history of the congregations which came forth from the Churches under the Cross and the Ledeboerians, this emphasis surfaced time and again.

As we commemorate this union of 1907 — a union blessed indeed — special emphasis needs to be placed upon this distinct identity. If this were to be lost as a result of the spirit of superficiality — there no longer being a strong emphasis upon the knowledge and experience of this wondrous work of God’s grace — our Netherlands Reformed Congregations would certainly lose their right to exist as an independent denomination.

Therefore, as we gratefully commemorate the past, this must also be conjoined with very serious reflection upon our responsibility to preserve this distinct identity in the present, being mindful of these words, “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith...” (1 Tim. 6:20-21).

We have already written that before there can be any spiritual activity in the heart, an act of divine grace must occur whereby the elect sinner is cut off from Adam and is grafted into Christ by faith — faith wrought by the Spirit as being a “faculty.” The same Spirit, by way of exercising this faculty with the Word of God, thus brings forth the various acts of faith. Among these acts of faith we consider to be among the first, the knowledge of God as He reveals Himself in the law. We already wrote concerning this, but also wish to point to it here. We do this in light of the great significance that, as Netherlands Reformed Congregations, we rightly understand and preserve this doctrine also in our time.

Again we wish to let A. Comrie speak for himself, this time sharing with you something from his exposition of the seventh Lord’s Day:

O my beloved, from the bottom of my soul I fear for many. They have reached such heights and from these heights they speak of the most eminent acts of faith. They have never experienced any pains nor any sensible fear and, as Luther’s superior, have no knowledge of all their bones being out of joint. Nevertheless, they are capable of pedantically judging others and advance themselves as censors of the experience of others, even though they give no evidence of having an inwrought knowledge of either God or themselves.

An old Christian once said, “It is a pity that we now live in a time in which people become assured and established Christians ‘with a skip and a jump,’ without ever having experienced anguish of soul and a being truly humbled under and about sin, and who also do not manifest themselves as being any different from what they were before. It is as if they have this assured faith as but a pretense to sin with more liberty and delight, justifying all they do by way of their presumptuous faith.” It never used to be this way in the past, and thus you can be the judge as to whether we have advanced or regressed.

Finally, it is a knowledge which causes the soul, having fallen from the state of bliss due to self-exaltation, to sink or descend deeply into his own nothingness, stripping him of all that covers him, and thus rendering him naked. This causes him to die in truth before God. This is not the experience of a mere semblance of death, being in a stupor, but rather a dying in the full sense of the word. If this is absent, it is an indication that we have never received the knowledge of faith of God and of ourselves as having been wrought by God the Holy Spirit who is operative in our soul by means of the law as our schoolmaster unto Christ, so that we may thus know God and ourselves. The absence of this is the cause of Christ being neither fully desired, sought, nor embraced.

One can exercise faith, or a semblance of it, by the old powers of the natural man, and conform oneself to the way in which the gospel directs us without ever having known or perceived the necessity of God having to reveal His Son in our hearts by the immediate operation of God’s Spirit in, by, and with the gospel. If many were to examine their own consciences, they would have to conclude that they have but an intellectual faith; and that by way of the old powers of the natural man, linking the truths of the gospel together, they have ascended to Christ. However, Christ Himself, prior to their being able to embrace Him, has never been unveiled to their soul by the immediate operation of the Spirit and divine illumination. Thus they do not even have a trace of true faith, however strong their intellectual faith may be.

A bit further on Comrie says:

This is, however, God’s way with His elect who have come to the years of discretion. In a saving manner and due to the actual application of Christ’s redemption to them, He subjects them to the law as a schoolmaster — the law as being in the hand of Christ. He does this in order to convict and deeply humble them in true humiliation before God; so that they, descending into the depths of their state of condemnation, would have true penitence, contrition, and sorrow over their innate as well as actual sins; and that they would furthermore see the absolute necessity of a Surety and Mediator, doing so in a saving manner and with the fullest and most lively conviction of their souls...4

This knowledge by faith, however, by which the Holy Spirit has humbled the sinner, is followed by a knowledge of Christ by faith as the only way of salvation. From and by means of the gospel God’s Spirit proceeds to reveal Christ in His glory, preciousness, necessity, suitability, all-sufficiency, and willingness, and thus as able and willing to save to the uttermost such lost sinners.

In this knowledge of faith there are steps. One does not immediately arrive at the highest step:

Many arrive at the highest step “with a skip and a jump.” True faith, similar to noble plants which grow step by step, grows out of a state of humiliation (as a fruit of faith) preceding it, and comes to fruition in the actual exercise or in its extrinsic deeds.5

It is a privilege to have become a partaker of this knowledge of faith: If you may have it, it shall cause you to part joyfully with sin; yes, it will cause you to bid your darling sins and bosom lusts eternally farewell. It shall move you to cast away all your self-righteousness — which you considered to be gain, deeming it as loss and as harmful dung — for the excellency of the knowledge of Christ. You will submit yourself with joy to being robbed of your possessions, considering it to be an honor instead, even if with the apostles you would have to be scourged for Christ’s sake. It will cause you to say, “Even if I have not found Him as yet and am but seeking after Him whom my soul loveth; even if I dare not say that my Beloved is mine and I am His; and even if it were to entail a period of seven years twice, having to spend these years in crying, sighing, and supplicating with many tears; then I would deem them to be but seven days if in the end I could only find Him and He would become mine.”6

It is evidently taught herein that, as necessary and significant as this revelation of Christ is, in spiritual growth a further knowledge of Christ will also be granted, in which He will be known as having been given of God unto us as wisdom, justification, sanctification, and full redemption. By way of this spiritual growth the Lord will lead His elect to the consciousness of their being reconciled to God, and the triune God will then be glorified as the God of their full salvation.

Our forefathers have frequently pointed to these distinct steps of faith; they are according to the Scriptures. Therefore, one may and must make reference to those who are concerned and who lack assurance, in order that they may be led to that steadfastness that is in Christ.

You will discover that mention is made of this in the most eminent works of our old divines. Examine them yourselves. We mention but a few names: Smytegelt, Schortinghuis, Van der Groe, Comrie, W. à Brakel, etc. In conformity to their writings and instructions, the theological climate of the Netherlands Reformed Congregations has also been defined by these writings.

Also in our time dangers are lurking. Sometimes sneering references are made to “bruised reeds and smoking flaxes”; however, God’s people know of those wrestlings which are characteristic of the life of faith, in which, commensurate with the various stages of faith, there is a differentiation in the knowledge of God and the truths pertaining to God.

(3) The Knowledge of Gratitude

The third division of the Heidelberg Catechism answers the question of how we are to be grateful to God for such redemption.

Whereas the discussion in the second division relates to the saving knowledge of Christ who by His blood has made atonement unto God for the guilt of His own, the free justification of the ungodly being preached in close conjunction with this, in the third division the full emphasis is upon sanctification.

In the introduction to this article we pointed to the significance of the Second Reformation (Nadere Reformatie) as far as defining the distinct identity of the Netherlands Reformed Congregations. This Second Reformation, however, most strongly promoted the sanctification of life. By way of such holiness, the veracity of both faith and repentance would have to manifest itself. In doing so, the Second Reformation very closely aligns itself with Calvin.

Among the Reformers he is considered to be the man who, more emphatically than others, pointed to the necessity of holiness. This holiness encompasses life in its entirety — personal, domestic, societal, as well as political life. The focus of spiritual life is a future in the presence of the Lord.

Calvin, in his well-known Institutes of the Christian Religion, writes five chapters about the life of the Christian. The titles of these chapters, to be found in the third book of the Institutes, are as follows:

Chapter 6: The Life of the Christian Man; and First, by What Arguments Scripture Urges Us to It

Chapter 7: The Sum of the Christian Life: The Denial of Ourselves

Chapter 8: Bearing the Cross, a Part of Self-denial

Chapter 9: Meditation on the Future Life Chapter 10: How We Must Use the Present Life and Its Helps

He who reads these chapters and compares them with the manner in which life in Geneva was subjected to the discipline of God’s law, will be struck by the extraordinary seriousness with which one pursued the life of holiness which the Lord exhorts us to live. Calvin sought to promote sanctification both by way of preaching, in which one is urged to live such a life, as well as by means of the exercise of Christian discipline. The men of the Second Reformation also placed full emphasis on this. A comprehensive and thorough treatment of this subject transcends the scope of this article.

An entire series of quotes from the writing of our fathers would be at our disposal to demonstrate this. We only wish to quote some words of Calvin: Even though the law of the Lord provides the finest and best disposed method of order of a man’s life, it seemed good to the heavenly Teacher to shape His people by an even more explicit plan to that rule which He had set forth in the law. Here, then, is the beginning of that plan: The duty of believers is “to present their bodies to God as a living sacrifice, holy and acceptable unto Him,” and in this consists the lawful worship of Him (Rom. 12:1). From this is derived the basis of the exhortation that they may be not conformed to the fashion of this world, but be transformed by the renewal of their minds, so that they may prove what is the will of God.7

The Netherlands Reformed Congregations also take seriously this word of Scripture, expounded by Calvin and others: “The fashion of this world passeth away.” The congregations have frequently been accused of legalistic zeal; however, unjustly so. A great distinction needs to be made between legalistic zeal and evangelical sanctification. The latter consists of a serious observance of the law of God. This in turn engenders an ardent turning away from a life in which “meditation upon life eternal” is absent. Time and again we are exhorted to live as such, so that by the many things modern life offers us we may not be drawn away from the service to which God’s Word exhorts us.

The simplicity of the life of the congregations has at times been scornfully ridiculed. However, those times when congregational life in the midst of this world drew attention were not the worst times. The exhortation not to have fellowship with the unfruitful works of darkness has long been a component of the distinct identity of the Netherlands Reformed Congregations. The Christian ought to be a “stranger here below — a pilgrim who confesses to be but a stranger and pilgrim here, seeking a better country” (Heb. 11:13-14).

However, this did not imply a turning away from one’s calling in life. Particularly, Rev. G. H. Kersten has contributed to the realization that in confessing to be “not of the world” it not be forgotten that we are also “in the world.” In the realm of education our congregations have labored with great zeal; in the political realm, the Reformed Political Party (de Staatkundig Gereformeerde Partij) became the organization within which the Netherlands Reformed Congregations could bring their political responsibility to expression.

It thus became very evident that there was not a turning away from the national dimension of being Reformed. In the past a lack of possibilities has helped to promote an unbiblical aversion for the natural life of every day. This was, however, not Reformed. The significance of Rev. G. H. Kersten’s influence upon the congregations in this respect ought not to be underestimated.

Change

An old proverb says that times change, and we change along with it. This has also been confirmed in the history of our denomination. Commemoration therefore compels us to reflect upon this distinct identity. This distinct identity is under assault, both as far as the doctrines we confess and the life we advocate. We are under assault from without. Consider the tremendous influence exerted by modern theology as well as by the attraction of a modern lifestyle. We are under assault from within when “true experience” vanishes and no more than “natural faith” remains. Such “natural faith” will, in turn, have an adverse effect upon the consciousness of “being a stranger upon earth.”

It therefore ought to be our prayer that we would give a very careful account as to the distinct identity of our congregations, as well as to its great value both in the past and today.

May the Lord who brought the congregations together, and kept them together in spite of all manner of strife and concern, graciously preserve us in the doctrines of Scripture together with the life which adorns them.

Then, in the midst of the sphere of Reformed denominations (in the broadest sense of the Word), we shall be exercising the calling to contend for this Reformed heritage.

Therefore, may the Lord bring into remembrance the message we find in the words of the Lord recorded in the letter to the congregation of Sardis:

“Remember therefore how thou hast received and heard, and hold fast, and repent” (Rev. 3:3).

To Hold Fast and Repent

It is of critical importance that precisely now we hold fast to the doctrines delivered to us! That means there will be strife; that demands repentance. For there is no reason to elevate ourselves in pride, but rather that we would humble ourselves. The Lord has blessed the congregations and still blesses them. There is much — very much — which we may observe with amazement; however, there is also much that can be cause for concern and be disquieting.

Therefore we may not end in self-exaltation; instead, we should humbly acknowledge what the Lord has given. However, commemoration without repentance cannot be a thanksgiving pleasing to the Lord.

We, as posterity, may reflect with joy and gratitude upon the many things the Lord has given us. Due to the many things which threaten us, it is precisely now that we are called to hold fast and repent!

It is only then that we may plead upon the promise of the congregation of Philadelphia: “Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” (Rev. 3:10-11).

1 Comrie, A., Stellige en practicale verklaring van de Heidelbergsche Catechismus, pp. 34, 35. Rotterdam, 1938.

2Ibid, pp. 36, 37.

3Ibid, pp. 37, 38.

4Ibid, pp. 470, 471

5Ibid, p. 475.

6Ibid, p. 478.

7Calvin, Institutes, Book 3, Chapter 7, Section 1.

Rev. A Vergunst (1926-1981) served the Netherlands Reformed Congregations of Corsica, South Dakota and Kalamazoo, Michigan, in addition to three congregations in the Netherlands.

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