The Distinctive Theological Identity of the Netherlands Reformed Congregations within the Sphere of Reformed Congregations

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 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 of 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 both of 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 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 to the Reformed Confessions, the Churches 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 was 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, placed full emphasis upon this in their preaching and writings. They earnestly insisted 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 of 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 the heart and life by these marks. Many followed in his footsteps. Taffin lived from 1582-1602 whereas Alexander Comrie and Theodorus van der Groe lived in the eighteenth century. They, each in their own way, pointed out these marks. Thus Comrie wrote his Verhandeling van eenige eigenschappen des zaligmakende 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 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.” Theodorus van der Groe wrote his treatise concerning Het ware zaligmakend 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 theologians, in a most knowledgeable manner, drew from the works of the great reformers. Since modernism had already 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 the 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 Alexander 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 true spiritual exercises. This deed occurs in the internal, irresistible calling of the elect in opposition to a one-sided emphasis upon the duty to believe, whereby the state of spiritual impotency of the unregenerate sinner either is not or is hardly taken into account. Comrie, in his time, placed the 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 the 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 the present. The preaching of Rev. Ledeboer is to be distinguished from the first ministers of the Churches 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 hymn of praise upon eternal electing love.

It is this preaching, so closely conforming to what Calvin—and many after him—brought to the fore, which has been a determinative influence in 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 the 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 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 has been fulfilled: “Justice and judgment are the habitation of Thy throne: mercy and truth shall go before Thy face” (Psalm 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 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, Comrie deals thoroughly with all the work of Christ as the Head and Administrator of the Covenant of Grace. This is true not only for Comrie but also for all those who 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).

(3) The Work of the Holy Spirit

Indispensable, however, to the revelation of Christ in the heart of a sinner is 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 covered up; 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 our guilt rather than our fate. Indeed, in the light of having been created “good and after God’s image,” we are never absolved from our responsibility.

God continues to hold 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.

(3) The Sincere Offer of Grace

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

The Netherlands Reformed Congregations, in full accordance with Scripture, answer the question—whether the confession of God’s sovereignty 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.

(4) 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 faith” 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 regenerates the acts of faith. The regenerate person thus remains absolutely dependent upon the operations of the Holy Spirit.

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—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 knowledge of these divisions by means of preaching.

In his well-known exposition of the first seven Lord’s Days of the Heidelberg Catechism, Comrie writes, among other things, the following:

My beloved, you will observe that three matters are held before us as being 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 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 (as outlined in the Heidelberg Catechism) that must be known at times with 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 genuiness 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 saving 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 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 saving as what follows.4

Here you can observe what evident diversity there can be in one’s knowledge of 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, Comrie proceeds by saying:

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 of his progress is not grounded in the true knowledge of his sins and miseries. If the footing 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 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.5

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 to be found only within the boundaries of the Netherlands Reformed Congregations. This is, however, an issue whereby 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 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.

There is also a desire in our time 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.

In this respect we also readily concur with 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 a 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 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. 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 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 it is all 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 stone itself is made 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 come to the Rock Himself.6

We have quoted 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” (Jeremiah 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 unto us in all of His glory as a willing, mighty, and all-sufficient Savior who is able to deliver sinners from eternal perdition, we would still not be able to know Him if the spiritual knowledge of Him were not granted by the Holy Spirit. Christ must personally be revealed to us.

Even if we have heard of the name Jesus since the days of our childhood and have maintained 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 Comrie, who offers such excellent instruction:

Oh, my beloved friends, if you wish to ascertain whether this Morning Star of 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 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 were also 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 was concerned, differences were beginning to surface that had a direct bearing upon those questions pertaining to the essence of spiritual life. There were those who also 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 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 coupled 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 Timothy 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 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 those heights they speak of the most eminent acts of faith. They have never experienced any pains nor sensible fear and, like Luther’s superior, have no knowledge of all of their bones being out of joint. Nevertheless, they are capable of diligently 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 that 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, fallen from a 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 worked by God the Holy Spirit, who is operative in our soul by means of the law as our schoolmaster unto Christ, so that we thus know God and ourselves. The absence of this is the cause of Christ being neither fully desired, sought, or 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 Gods having to reveal His Son in our hearts by the immediate operation of the Holy 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, before 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, as the first token of His eternal love, 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....7

This knowledge by faith, by which the Holy Spirit has humbled the sinner, is followed by knowledge by faith of Christ 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; thus He is as able and willing to save such lost sinners to the uttermost. 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 intrinsic deeds.8

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 sins eternally farewell. It shall move you to cast away all of 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 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 service, having to spend those years in crying, sighing, and supplicating with many tears; then 1 would deem it to be but seven days if in the end I could only find Him, and He would become mine.9

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 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 (in Christ), 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 this is referred to in the most eminent works of our old theologians; examine them yourself. We mention but a few names: Smytegelt, Schortinghuis, van der Groe, Comrie, W. a Brakel, etc. The Netherlands Reformed Congregations have defined their theological climate on the basis of these writings and instructions.

Dangers are also lurking in our time. 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 most strongly promoted the sanctification of life. By way of such holiness, the veracity of faith and repentance would have to manifest itself. In doing so, the Second Reformation very closely aligned itself with Calvin. Among the Reformers, he was 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 with the extraordinary seriousness with which the Genevans 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 writings of our fathers would be at our disposal to demonstrate this point. We quote only some words of Calvin:

Even though the law of the Lord provides the finest and best-disposed method of order in 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 (Romans 12:1). From this is derived the basis of the exhortation that they 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.10

The Netherlands Reformed Congregations also take seriously this word of Scripture, expounded by Calvin and others, “For the fashion of this world passeth away” (1 Corinthians 7:31). The congregations have frequently been unjustly accused of legalistic zeal. 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 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 congregation has at times been scornfully ridiculed. However, those times when congregational life in the midst of the 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 a stranger and pilgrim here, seeking a better country (Hebrews 11:13-14).

This did not, however, imply a turning away from one’s calling in life. In particular, Rev. G. H. Kersten has contributed to the realization that in confessing to be “not of the world” it must 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 helped promote an unbiblical aversion for the natural life of every day. This was, however, not reformed. The significance of Rev. 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 “the 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 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” (Revelation 3:3).

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 disquietude. Therefore we may not end in self-exaltation; instead, we should humbly acknowledge what the Lord has given us. Commemoration without repentance, however, 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 holdfast 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 will also 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” (Revelation 3:10-11).

— Rev. A. Vergunst
(1926-1981)

Footnotes

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

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

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

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

5. Ibid., pp. 36-37.

6. Ibid., pp. 37-38.

7. Ibid., pp. 470-471.

8. Ibid., p. 475

9. Ibid., p. 478

10. Calvin, John, Institutes of the Christian Religion, Book 3, Chapter 7, Section 1.

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