VOLUME 65 Number 10 November 2018 EDITION

Special Feature: The 1618-1619

THE OFFICIAL PUBLICATION OF THE FREE REFORMED CHURCHES OF NORTH AMERICA THE MESSENGER November 2018 • VOLUME 65 NUMBER 10

EDITOR: Dr. Gerald M. Bilkes 2692 Bridge Place NE, Grand Rapids, MI 49525 USA • T: 616.977.0599 ext.121 E: [email protected] ASSISTANT EDITOR: Rev. David H. Kranendonk E: [email protected] • T: 226-980-9607 The Editors report to the Synodical Publications Committee. COMMITTEE MEMBERS: Rev. J. Procee, Secretary fighting 4234 Perth Line 20, St. Pauls, ON N0K 1V0 T: 519.801.6485 • E: [email protected] for the faith • Mr. David Tamminga • Rev. Ian Macleod • Dr. Gerald M. Bilkes • Rev. W. Klaver • Rev. Jerrold Lewis • Rev. Robert VanDoodewaard • Mr. Herman DenHollander • Mr. John DenDekker, Treasurer • Rev. John Procee SUBSCRIPTION RATE Canada & U.S.A. - $31.50 annually per subscription. The Messenger is published 11 times per year (July & August issues are combined). MEDITATION SUBSCRIPTIONS/REMITTANCES Subscription requests, invoices, and payments should be addressed to: Janey Slingerland (Publications Administrator) hat (if anything) are you prepared to fight for – even to die for? Today people 18 Chapala Cres. S.E. Calgary, AB T2X 3M4 CANADA fight for all kinds of things. Some people fight for democracy and human T: 403-254-6591 • E: [email protected] rights. Others fight for the environment. Still others fight to protect animals SUBMISSIONS/ANNOUNCEMENTS/NOTICES W – especially animals that are on the verge of extinction. All articles, notices for family announcements, obituaries, anniversaries, and non-commercial The Christian is also prepared to fight for something – something far more important advertisements for the December 2018 issue than any of these things. The Christian is (ought to be!) prepared to fight for his faith. should reach the editor no later than Thursday, November 1, 2018 and should be sent to: This is the clear teaching of our text, Jude 3. In this verse, Jude, an apostle and brother Mrs. Rhonda Kroesbergen (Messenger Administrator) of our Lord, exhorts his readers to “contend earnestly for the faith which was once E: [email protected] delivered unto the saints.” Open Windows The phrase “contend earnestly” is actually one word in the original Greek. It means “to This bi-monthly publication for children is under the direction of the Free Reformed make a strenuous effort on behalf of, to fight for, struggle for.” The same word is used in Publications Committee: John 18:36 where Jesus says to Pilate: “My kingdom is not of this world: if my kingdom Rev. Jerrold Lewis, General Editor 160 West Parkway, Pompton Plains, NJ 07444 were of this world, then would my servants fight, that I should not be delivered to the E: [email protected] Jews.” It is also used in 1 Tim 6:12 where Paul exhorts Timothy to “Fight the good fight of FINANCIAL SUPPORT FOR MISSIONS AND faith.” This is what Jude exhorts his readers to do. He exhorts them to fight for the faith OUTREACH CAUSES SHOULD BE DIRECTED that was once delivered to the saints. AS FOLLOWS: What is this faith? The word “faith” has different meanings in the Bible. Subjectively, it FOREIGN MISSIONS Dietrich DeKruyff, Financial Administrator can refer to that grace which the Holy Spirit works in my heart by the gospel by which I 14 Southland Drive, London, On. N6P 1C2 E: [email protected] come to trust in Christ and embrace all of His benefits with a believing heart. Keep in contact with your missionaries online: But that is not the meaning here. Here the word “faith” has an objective meaning. RADIO EVANGELISM & HOME MISSIONS It refers to the Christian faith – that body of doctrine which is comprised in the Holy Banner of Truth Radio Broadcast Mr. John denDekker, Treasurer Scriptures. It is for this faith that we must earnestly contend or fight. 16726 – 80th Avenue This is not easy. Fighting for something is exhausting. It requires much effort. There Surrey, BC V4N 0G8 CANADA T: 604.576.8935 • E: [email protected] will be many setbacks and challenges. But it must be done. Believers (“the saints”) are REFUGEE FUND required to fight for the faith. James Van der Zwan, Treasurer 26829 – 33B Ave., Aldergrove, BC V4W 3G8 T: 604.818.3423 • E: [email protected] Why? There are several reasons why we must fight for this faith: CHRISTIAN MINISTRY TO ISRAEL Mr. John Wilbrink, Treasurer 8 Weneil Drive, Freelton, ON L8B 0Z6 1. We must fight for this faith because it comes from God. T: 905.659.7413; E: [email protected] That seems to be what Jude is implying in our text. Notice how he refers to this faith: it

Read The Messenger on the Free Reformed is the faith “once delivered to the saints.” website: www.frcna.org The word “delivered” has the sense of “passed on by tradition.” The faith of the Bible

2 November 2018 CONTENTS “The defeat of the Spanish in the battle of Heiligerlee near Groningen (1568)"

Meditation02 Fighting for the Faith

EDITO05RIAL Are we Practical Arminians?

Primary09 sourc es Five Articles of 1610

Primary10 sourc es Contra-Remonstrance of 1611 Rev. J. Schoeman

His12toric al Contested Truth was passed or handed down by succeeding generations of believers – the prophets and apostles. But ultimately, it was delivered by God Himself. What is more, it was delivered “once”. The word “once” means it was delivered once and for all. Contempo15 r a ry That means nothing can be added to it or taken away from it. It is totally complete. The Canons in China The fact that this faith was once delivered by God is reason enough to contend for it!

2. We must fight for this faith because it is under attack. His16toric al Such was also the case in Jude’s day. It is interesting to note that Jude never intended to write Synod of Dordt in Action an epistle exhorting his readers to contend for the faith. His original intention – as he himself says in verse 3 - was to write to them about the “common salvation”, i.e. the salvation they had in 20 common. By this, he probably meant he was intending to explain to them the basics of the gospel Historical A Dutch TULIP as Paul did in the Book of Romans, for example. But later on, Jude changed his mind. Instead, He decided to write to them about the need to contend earnestly for the faith. Why? He tells us in verse 4: “For there are certain men crept in unawares, who were before of 22 old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, Interview Dordt’s Influence Today and denying the only Lord God, and our Lord Jesus Christ.” Who these men were, we do not know. Nor do we know what they taught. It appears some of them were antinomians – people who believe that believers are set free from the law and are, Inte23rvie w therefore, free to live as they please. Others were probably Gnostics – people who believed that Outreach Encouraged by the spiritual was superior to the material and who, therefore, denied that Christ was fully human. these Truths What we do know is that the church at that time was under attack - not by people from without the church, but from within. This has always been the case. During the first few centuries A.D., it was people from within Inte23rvie w the church who attacked the doctrine of the Trinity, the deity of Jesus Christ, the canon of the Conquered by these Truths Scriptures and the depravity of man. During the Middle Ages, it was people from within the church who introduced the veneration of saints and of Mary, the doctrine of purgatory, the doctrine of the transubstantiation, the doctrine Refle24ction s of papal supremacy and infallibility, the doctrine of salvation by works, etc.– against which the Pronk Anniversary Reformers fought so valiantly During the 17th century, it was people from within the church who attacked the doctrine of the 27 sovereignty of God in salvation by asserting that man has a free will and that it is entirely up to Installation him whether he will be saved or not. Dr. David Murray

November 2018 3 MEDITATION ...Continued

During the 18th and 19th centuries, it was people from within Can you do that? Do you know what you believe? Could you the church who attacked the doctrine of the inspiration and clearly articulate what you believe to someone who asked you? authority of the Scriptures and the virgin birth, the miracles, No, we do not all have to be theologians. But we should be at and resurrection of Christ. least somewhat familiar with what the Bible teaches. During the 20th and into the 21st centuries it was people from This is why our Creeds and Confessions are so helpful. within the church who attacked the church’s long-held belief Although they are written by man and are, therefore, not that the offices of the church are open only to men, that God infallible, we do believe they are faithful summaries of the created the world in six days, and that homosexuality and teaching of Scripture. That means we should study them transgenderism are sins. - even memorize them. We should be reading good, sound Throughout history, people from within the church have Reformed books. We should maintain and defend our attacked the faith once for all delivered to the saints. There long-held practice of Catechism preaching and Catechism are still such people today. Consequently, we must fight. We instruction. The more we know our faith, the better equipped must earnestly contend for the faith. we will be to fight for it.

3. We must fight for this faith because our salvation 2. We must believe this faith in our heart – and that of succeeding generations – If I do not really believe something in my heart, depends on it. “Be ready always then I won’t fight for it. That is especially true for If we are not faithful in preserving and handing to give an answer the faith. The faith which we confess must also down to our children and grandchildren the to every man that be believed. faith comprised in the Holy Scriptures and Do you believe it? This is not the work of man, asketh you a reason summarized by our Reformed confessions, but the work of God through His Holy Spirit. succeeding generations will be completely of the hope that is in Only the Holy Spirit can open our eyes and ignorant of the truth and the church will enter you with meekness hearts to receive the truth and to believe it with into what could very well be another Dark Age and fear.” all of our heart. - spiritually and theologically. Has He done that in your life? If not, are you What a terrible prospect! It is too terrible to imagine. asking Him to do this? Consequently, we must fight. We must earnestly contend for Do not be content with a mere intellectual acquaintance with the faith. the truth. We must believe the truth with all of our heart. If we do not, it will not do us any good. It will only testify against us 4. We must fight for this faith because it is worth in the Day of Judgment! fighting for. This issue of the Messenger is devoted to commemorating What is more wonderful and comforting than the gospel of our the 500th anniversary of the Synod of Dort which produced Lord Jesus Christ? Nothing. It is food for the soul. It gives hope – among other things – our beloved Canons of Dort. The and comfort and joy. It imparts life and peace to those who Canons of Dort clearly explains the doctrine of salvation, i.e. believe it. how God saves sinners – and they do this in a logical, forceful, Does that not make it worth contending for? If someone but also warm and pastoral way. gave you a million dollars, would you not do everything in your Sadly, these doctrines were under attack during the days power to hang on to it and to prevent others from stealing it? when the Canons were formulated and they are still under Of course you would. The gospel is infinitely more precious attack today. This is why we need to hear the exhortation of that all the money in the entire world. Therefore, we should our text. As we commemorate the 500th anniversary of the earnestly contend for it. Synod of Dort, may we, like our fathers before us, earnestly But how should we do this? contend for the faith that was once delivered to the saints. May we treasure it, preserve it, defend it, and promote it. In order to contend for the faith we must do several things: And may we do so until that day that our Lord comes again. Then we shall not have to contend anymore. Then the enemies of 1. We must know this faith in our mind. God and of His truth will have been destroyed forever. And those No one will fight for something of which he knows little or who are faithful to the end will live and reign with Him forever. nothing. That is also true when it comes to our faith. Peter says “Be ready always to give an answer to every man that asketh Rev. J. Schoeman is pastor of the Emmanuel Free Reformed you a reason of the hope that is in you with meekness and fear.” Church of Abbotsford, British Columbia.

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EDITORIAL

heory and practice, faith and life, doctrine and godliness caused by God, but is exercised independently are the best of friends. Biblical doctrine “is according to of Him; second, since the Bible regards faith as Tgodliness” (1 Tim. 6:3). Paul binds “my doctrine” and obligatory on the part of all who hear the gospel, “manner of life” together (2 Tim. 3:10). James exhorts to “be ye the ability to believe must be universal. Hence doers of the word, and not hearers only” (Jam. 1:22). Doctrine they maintained, Scripture must be interpreted is the foundation and source of godliness and godliness makes as teaching the following [five] positions: (1) God’s people know and value doctrine the more. Man is never so completely corrupted by sin that Yet, too often theory and practice are strange foes. Who of us are he cannot savingly believe the gospel when it is free of inconsistency between walk and talk? Between what our put before him, nor (2) is he ever so completely confessions say we believe and what our lives betray we believe? controlled by God that he cannot reject it. (3) God’s The strangest thing is that we do not even realize how contradictory election of those who shall be saved is prompted by we are. That’s why we need to ask ourselves: to what degree am I His foreseeing that they will, of their own accord, a theoretical Calvinist and practical Arminian? The comment of believe. (4) Christ’s death did not ensure the a visiting instructor during my seminary days has stuck with me: salvation of anyone, for it did not secure the gift of “We may be Reformed, but we have a lot of practical Arminians in faith to anyone; what it did was rather to create the our churches.” The issue is not what we label ourselves, but what possibility of salvation for everyone if they believe. the practice of our life says about our beliefs. (5) It rests with believers to keep themselves in a state of grace by keeping up their faith; those who Theoretical fail here fall away and are lost. Thus, Arminianism Every member of a church that subscribes to Reformed made man’s salvation depend ultimately on man Confessions is Reformed in theory. The church’s confessions himself, saving faith being viewed throughout as are her confessions of what she says she believes. Office-bearers man’s own work, not God’s in him.1 can appeal to what confessing members have confessed to be Maybe as you read these statements, you think: That doesn’t true in the church’s confessions. Included in our confessions are sound so bad. If doctrinal Arminianism does not trouble you, that explicit rejections of Arminian errors in the Rejections sections may indicate how much of a practical Arminian you have become. of the Canons of Dordt. What then is doctrinal Arminianism? J. I. Packer summarizes Symptoms of Practical Arminianism the Arminian doctrine as follows: Let us reflect on a sampling of other symptoms of practical The theology…stemmed from two philosophical Arminianism. principles: first, since the Bible regards faith as 1. J. I. Packer, “Introductory Essay,” in John Owen’s Death of Death in the a free and responsible human act, it cannot be Death of Christ (Banner of Truth), 4.

6 November 2018 Rev. D. H. Kranendonk

First, you resist hearing about the absolute sovereignty of Sixth, you are in a perpetual state of uncertainty about God in saving whom He pleases and hardening whom He wills. whether you will reach the finish line as you run the Christian You become irritated when you hear that sinners only share in race. Your life is so up and down. Sometimes you think you are salvation by the sovereign, irresistible work of the Holy Spirit. running toward the goal and other times fear you are running You resist these teachings which you confess to be true because away. You wonder: how will it be in the end? Will I make it? Not the spirit that animated the Arminians influences you. the Reformed, but the Arminian system promotes such a state Second, if someone asks you, “What makes you think you of uncertainty. are saved?”, you simply respond, “Well, I believed.” It is true Seventh, you think you need to borrow from Arminians to that those who believe are saved. But the way you talk sounds be evangelistic. You present the gospel to others as: “God loves like your act of faith is your saviour or at least decisive in your you. Christ died for you. The Holy Spirit wants to live in you. All salvation, rather than the Saviour’s grace. That sounds little you have to do is open your heart for Jesus.” You think that if different from an Arminian’s way of talking. you can make salvation attractive enough, church membership Third, you are proud spiritually. You look down on others. exciting enough, and worship entertaining enough, they will You have no pity for those who are lost because they should join the church. This sounds like practical Arminianism. just believe as you did. You have no patience for those who Eighth, you think the covenant is God having done His part struggle spiritually because they should just be like you. You of promising you salvation and now it is up to you to respond stand distant from those who fall into sin because you would in faith and repentance, or it depends on you to remain in never do that. You do the right things. This pride is rooted in an covenant faithfulness. Whether this is a hyper-covenantal or a Arminian self-confidence. federal vision view, behind it is a practical Arminianism. Fourth, you postpone believing because you think when you Ninth, you think you have to move God to save you with your want to believe, you will be able to just do it. You are like a person desire for God, your sorrow over sin, your humility, or your being swept in a boat along a river towards a waterfall without a earnest prayers. You may have no use for Arminianism, and yet fear because you think the moment you want to go upstream, you this is an Arminian trait. will just turn the key, the motor will roar and bring you to safety. Reflecting on these symptoms, who of us can say we are free That has proved a fatal practical Arminian error. of any infection of practical Arminianism? Fifth, you give up about others. You see straying loved ones and think: “If I had just said…, If I had just been more…, then The Source of this practical disease they would have been saved.” Or you think, “If only I was good Why is practical Arminianism so attractive even to Reformed enough to convince them.” Or you simply think, there is no hope people? Even the hyper-Calvinistic Joseph Hussey had to for them; they just won’t listen. Arminian ideas can be behind confess: “I find it as natural in me to be an Arminian, as it is such discouragement and despair. to breathe. I will own it, that every man before the power of

November 2018 7 Editorial ...Continued

grace changes him, has free will, or rather a slavish will to be they have come to love the doctrines of grace. an Arminian by nature; for we were all born so, and without the If this practical Arminianism is the corrupt fruit of corrupt the Power of Grace we must die so.” flesh, then we need not ask whether it is a fearful thing. Practical 1. Arminianism fits much better with our natural pride, Arminianism has many serious effects: five articles self-dependence, and self-will than Reformed truth. 1. It dishonors God. It robs the triune God of His glory as the Who naturally wants to acknowledge they are not just Alpha and Omega of salvation. It truncates the Father’s sick, but a spiritual corpse? Who naturally wants to sovereign plan, diminishes the perfection of Christ’s of 1610 bow under the God who is utterly sovereign and let priestly work, and slights the love of the Holy Spirit. God be God? Who naturally wants to be saved by the 2. It puffs up man. It makes the natural man not quite as God-ordained Substitute who satisfied God’s justice to bad as Scripture says he is and gives the believer some Can you spot the error? secure his or her salvation? Who wants to be overcome reason to boast. In doing so it keeps man from faith in and kept by the irresistible grace of the Holy Spirit? No Christ alone. one. That does not suit our proud flesh and our carnal 3. It easily hollows out experimental piety. Where the mind that is enmity against God. That is why too many focus is on man’s activity in being saved and living the in Reformed churches still live as practical Arminians, Christian life, the Holy Spirit’s work is ignored. Easily trusting in and maintaining themselves rather than the nature of salvation and the Christian life is brought surrendering on the battlefield of free grace and down to what we can do on our own without the Holy embracing these truths as the most precious realities! Spirit. With that, the death-knell to Spirit worked, That is why too many of God’s people are still infected experiential piety begins to toll. by the practical Arminianism of the flesh even when 4. It easily degenerates into ever more corrupted theoretical Arminianism. Where the overwhelming realities of the doctrines of grace ebb away experientially under the influences of practical Arminian, theoretical dries up and crumbles and is easily replaced with doctrinal Arminianism. Where doctrinal Arminianism holds sway, it easily degenerates into increasingly positive views of man, and diminishing views of salvation. Jacob Arminius would be shocked to see the outworkings of Arminianism today because he was much more orthodox than many Arminians today. Even the professed Arminian, Keith Drury, warned, “Arminians lean toward the humanist end of this continuum [between a sovereign God and a sovereign man] and thus are always in danger of becoming humanists.”2 Realizing (practical) Arminianism is rooted in and suits our corrupt nature must make us afraid of it because what comes from our natural flesh will only harm us. This natural tendency only confirms the truth of our natural depravity, the corruption of our flesh, and our need of the sovereign grace of the triune God! We hope to listen to the cure for practical Arminianism next time, but already now bring this disease to the Heavenly Physician who gives a free and sovereign grace cure for His own name’s sake.

Rev. D. Kranendonk is the assistant editor of The Messenger and pastor of the Free Reformed Church of Oxford County.

2. Keith Drury, “The Triumph of Arminianism (and its dangers)”; http:// www.drurywriting.com/keith/triumph.htm; accessed 17 September 2018.

8 November 2018 the five articles of 1610

Can you spot the error?

Primary Sources

Read these articles carefully. Can you (or others with 4. That this grace of God is the beginning, the continuation, and you) detect any unscriptural statements or ambiguous the fulfillment of all good, so that the regenerated man without statements open to erroneous interpretation? this preceding, cooperating, and reviving grace cannot think, desire, or do that which is good and is neither able to resist any 1. That God, by an eternal and immutable decision in Jesus temptation to do evil. So that all the good deeds or workings Christ His Son, has decided before the foundation of the that man can imagine, have to be ascribed to the grace of God world to save from the fallen sinful human race those in in Christ. But when we consider the manner of the working of Christ and for Christ’s sake and through Christ, who by the this grace, this is not irresistible, because it is written of many grace of the Holy Spirit believe in His Son Jesus Christ and that they have withstood the Holy Spirit. Acts 7. in this faith and in the obedience of faith persevere by the same grace, and that on the contrary the unconverted and 5. But those, who by a true faith are engrafted into Jesus Christ the unbelievers he will leave in sin and under wrath and and therefore have become partakers of his vivifying Spirit, curse them as alienated from Christ according to the Word have an abundance of strength to fight against the devil, of the Holy Gospel by John 3:36. the world, sin, and their own flesh, to gain the victory. This means that they can do this only with the help of the Holy 2. That in agreement with this, Jesus Christ, the Saviour of the Spirit, and that Jesus Christ through His Spirit assists them world, died for each and every man so that He has purchased in all temptations and offers them his hand only when they for them all by the death on the cross, reconciliation and are prepared to fight, and that they desire His help and that forgiveness of sins, yet in such a manner that nobody enjoys they do not become incompetent so that they are unable to this forgiveness of sins except only the believers according to be drawn from the hand of Christ by any violence or deceits the word of the gospel in John 3:16 and 1 John 2:2. of the devil. But it should first be fully examined from Holy Scripture whether they by their own negligence forsake the 3. That man does not have that saving faith of himself and principles of Christ, fall into the present world, deviate from neither by the strength of his own will because he, in the the holy doctrine, lose the good conscience, forsake the grace, condition of the fall and of sin, cannot desire, think, or do before we could with full assurance teach these matters. anything good. But it is necessary that, by God, in Christ, through His Holy Spirit, he is regenerated and renewed in The above five points were formulated by Johannes His mind, feeling, will, and in all his faculties, so that he Uytenbogaert and signed by forty-six ministers prior to being would rightly desire, think, accomplish, and understand that submitted to the representatives of Holland and West Friesland which is truly right, according to the word of Christ in John in 1610 as a Remonstrance. The five heads of the Canons of 15:5: without me ye can do nothing. Dordt are a response to these five Arminian articles of 1610.

November 2018 9 The Contra- Remonstrance of 1611

Primary Sources

1. Considering that in Adam the entire human race, created save His elect, in such a manner, that although the sufferings according to God’s image, had fallen in Adam in sin, and of Christ as of the only begotten son of God, who is one in thereby has become so corrupt, that all men are conceived nature with His father, is sufficient to pay for the sins of all and born in sin and are therefore children of wrath by nature, people, yet this, in agreement to the counsel and decree of are lying dead in their sins, so that they have no ability from God, only has efficiency in the elect and true believers as to themselves to sincerely turn to God, and to believe in Christ, their reconciliation and forgiveness of their sins. just as a dead person has no ability to raise himself from the dead, so we believe that God from this corrupt multitude, 5. It is for this aim that the Lord God lets His gospel be preached draws and redeems a certain number of people who he and that the Holy Spirit, by the outward preaching of the gospel, has elected by his eternal and immutable decree by sheer inwardly powerfully works by a special grace in the hearts of the goodness according to the well pleasure of his will, to redeem elect of God, that he enlightens their understanding, changes them through Christ, while he passes by others in His just their will and renews this, removing the heart of stone, and judgment, and leaves them in their sins. giving them a heart of flesh, in such a manner, that they not only receive power to be able to turn and to believe, but that 2. We are to consider God’s elect children, not only to be the they actually and willingly do turn to God and believe. adults, who believe in Christ, and accordingly walk worthy the gospel, but also the children of the covenant, as long as 6. That those whom God has preordained to salvation are not only they do not give evidence of the contrary, and that therefore once so enlightened, born again, and renewed so as to believe believing parents, when their children die in their infancy, in Christ and to turn to God, but that they by the same strength have no reason to doubt the salvation of these their children. of the Holy Spirit, by whom they were first converted, without any assistance from themselves are continually supported and 3. That God in this His election has not considered the faith sustained, that although the weakness of the flesh cleaves to or conversion of His elect, and has also not considered the them, as long as they are in this life whereby they have a continual correct use of His gifts as being causes of His election, but struggle between flesh and spirit so that they sometimes by that on the contrary, He in His everlasting and immutable weakness fall into severe sins, yet the Spirit maintains the upper counsel has decided that He would save those according to hand in them, not allowing that the elect of God, by the corruption His well pleasure and graciously bestow upon them faith and of their flesh, would be able to resist the Spirit of sanctification perseverance in Godliness. that this Spirit would be quenched completely within them. And that therefore the true faith that was once given to them, and 4. For that end, He has given them His only begotten son Jesus the spirit of adoption to be children of God that they have once Christ, whom He has given up to the death of the cross, to received, shall never completely and finally be lost.

10 November 2018 7. That yet the true believers do not take any cause from this doctrine to wantonly and carelessly follow the evil lusts of their flesh, because it is impossible that those who by a true faith are implanted in Christ, would not bring forth fruits of gratitude, but on the contrary, according to the measure in which they feel assured, that God in them works both to will and to fulfill after His well pleasure, that according to that measure they shall work their salvation in fear and trembling because they know that this is the only means whereby God is pleased to uphold them and to lead them to salvation, wherefore He also in His word uses all kinds of admonitions and warnings, not to cause them to despair or doubt their salvation, but to arouse in them a child-like fear, so that they would realize the weakness of their flesh, through which they of necessity would have to perish, if the Lord would not keep them upright by His undeserved Grace. And this is the only cause and ground of their perseverance so that although He admonishes them in his word to watch and to pray, they are also prepared to struggle, desiring God’s help and have no want and that this is all not from themselves, but only by the same Spirit who makes them willing by a special grace and also strengthens and supports them.

Read the above articles carefully. Do you agree with them? Do you recognize similarities with the Canons of Dordt? These articles were written by Festus Hommius (1576-1642), a later member of the Synod of Dordt, in response to the Five article Remonstrance of the Arminians. It formed a basis for discussion at the Conference of the Hague on March 10, 1611, between and Counter-Remonstrants.

November 2018 11 Contested Truth: The Arminian Controversy behind the Synod of Dort

Historical Rev. C. Pronk

ast year Protestant churches worldwide celebrated the well. The Calvinists gave their wholehearted support to William 500th anniversary of the Reformation, 1517 being the year of Orange, who led the fight against Spain. Thus, the growth of Lwhen God used Martin Luther to begin the momentous the church became identified with the national struggle against task of reforming the church. The true Gospel was restored the Spanish overlords. to pulpits throughout Europe. This year we are reminded of During the reign of Philip II, king of Spain, the another great historical event that took place 400 hundred years Dutch Protestants were severely persecuted. ago in the city of , the Netherlands, where a national The king’s aim was to uphold the Roman Synod of the met from November 13, Catholic Church and exterminate heresy. 1618, until April 13, 1619, together with international delegates. Under the tyrannical rule of the Duke of Why was this Synod held? Let us investigate. Alva, thousands of Protestants were hanged, beheaded, or burned alive at the stake. The Church and State Relations unity of the Dutch people around William of Duke of Alva This synod was convened to deal with the Arminian controversy Orange changed when the Dutch nation divided which shook the Reformed Churches of the United Provinces, along religious lines. The Catholic south formed as The Netherlands were called. The debate was purely the League of Arras, promising loyalty to the Catholic Church theological, but because the church and state were closely and the Spanish king. The northern provinces responded with intertwined, the controversy soon became entangled with the Union of Utrecht in 1579, and two years later, they declared politics and affected the entire nation. State involvement in independence from Spain. theological debates is foreign to our modern minds, but in the seventeenth century, this was common. The secular authorities The Reformed, Established Church maintained considerable control over the Reformed Churches. During these turbulent years, the Reformed Churches experienced considerable growth. In 1568, the Convent of Wesel, Years of Blood and Tears the first Dutch general assembly, met in Germany, just across By the grace and providence of God, the Reformed faith had the Dutch border. Some provisional church order regulations been planted in The Netherlands shortly after the Reformation of were developed. Three years later, the Synod of Emden (again in 1517. At first, it looked like the Lutherans and Anabaptists would Germany) adopted the first official Church Order. dominate in the Netherlands. However, they were gradually The churches were constituted on the basis of the Belgic overtaken by the Reformed or Calvinist wing of the Reformation. Confession (1561). Church members were convinced that By the 1540s, the United Provinces were fighting to gain without sound preaching guided by a common confession, the independence from Catholic Spain. John Calvin had defended congregations would not be able to live in unity. Ministers and the right of people to oppose the tyranny of kings. His views teachers were to subscribe to this Confession and to promise were embraced by many Dutch people. The war against Spain not to teach anything contrary to it. In 1581, the Synod of was not just a political issue, but increasingly a spiritual issue as Middelburg decided that its members must also subscribe to

12 November 2018 the . that ultimately election depends on man’s decision rather than When the United Provinces declared independence from on God. Spain, the Reformed religion was officially recognized as the state religion. Other religions were allowed but viewed as inferior Who was Arminius? and denied privileges. The Reformed clergy received financial James Arminius was born in 1560 in the support from the state. Government positions were open to province of South Holland. He studied Reformed Church members only. However, the churches had theology at the Academy in under to allow civil representatives to attend their assemblies. Theodorus Beza, the successor of Calvin. These policies were aimed at unifying the nation against Already early in his studies, he questioned Spain. The privileged position of the Reformed Churches also the Reformed understanding of election, attracted many members to it who otherwise would not have especially what he thought was the extreme James joined these churches. The result was the growing problem of position of Beza. Initially, he kept his views Arminius nominal church membership. to himself and was ordained as a pastor in a congregation in Amsterdam. State Meddling in the Church While there, rumours arose about his preaching on Paul’s The churches regarded themselves as sovereign in ecclesiastical epistle to the Romans. His listeners were puzzled by his novel matters. They elected their own office-bearers and exercised interpretation of chapters 7 through 13. In Romans 7:14-25, the discipline over their members and ministers, in both doctrine apostle speaks of being carnal, sold under sin, which statement, and conduct. However, over time concessions had to be made according to Arminius, could only come from an unregenerate to the government, which gained considerable control over person, contrary to the common Reformed understanding. In the churches. preaching on Romans 8 through 11, he stressed man’s free will, In 1591, a commission, including Johannes van Oldenbarnevelt and based on Romans 13 he ascribed to the civil government representing the government and James Arminius representing the highest authority in ecclesiastical and religious matters. the Reformed Church, drew up a church order, which gave A storm of protest arose. Arminius’ senior colleague in even more power to the government. The calling of pastors, Amsterdam, Petrus Plancius, registered a protest against elders, and deacons was placed in the hands of both secular and him which was investigated by the consistory. Subsequent church deputies. Consistory meetings, classes, and provincial discussions uncovered Arminius’s reservations about synods were permitted as long as only church business was Article 16 of the . However, he transacted. No national synods were convened. Ministers assured his colleagues that he would adhere to were not required to subscribe to the Belgic Confession and the teachings of the Confessions. the Heidelberg Catechism. The power of censure rested with In 1602, Franciscus Junius, the learned the provincial synods, to which the States could send as many theology professor at the University of deputies as they wished. At these synods, the majority ruled. Leiden, became a victim of the plague. Thus, the secular authorities maintained much influence in the Some colleagues then recommended that Franciscus Reformed Churches. Arminius fill the vacancy. Although some Gomarus church deputies were uneasy about Arminius’ The Arminian Controversy Begins orthodoxy, they acquiesced to his appointment. Toward the end of the sixteenth century, the Dutch Reformed This appointment, however, was conditioned on a favourable Church faced a growing opposition to several key doctrines outcome of a conference with Dr. , in her confessions, the Belgic Confession and the Heidelberg concerning the candidate’s doctrinal soundness. Gomarus Catechism. Among those who found fault with some confessional was also a strict Calvinist professor at Leiden. The conference statements was Jacobus (James) Arminius. Although he, like was conducted before government officials and the academy’s all ministers in the Reformed Church, had subscribed to her curators. Surprisingly, Arminius was able to allay fears and confessions, he did not agree with a statement in Article 16 of promised he would teach nothing that conflicted with the the Belgic Confession regarding the doctrine of election. adopted doctrine of the churches. Consequently, he was According to this article, God delivers and preserves from admitted to the office of professor of theology. perdition all whom He in His eternal and unchangeable counsel, In his public lectures, Arminius adhered to his pledge, of mere goodness, has elected in Christ Jesus our Lord, without but in private he shared with select students his doubts and any respect to their works. Arminius could not accept that disagreements with the Reformed view on election. His God’s election of sinners was unconditional and without taking influence on these students became apparent when they any human merit into consideration. God, he said, does not appeared before classis for entrance into the ministry. They save sinners by grace alone but on condition that they believe showed hostility toward the Reformed Church, contradicting in Christ. God knows ahead of time who will believe and only and criticizing her official doctrines. those who believe are chosen to salvation. The implication is In 1607, the Synod of South Holland dealt with complaints

November 2018 13 Historical ...Continued about Arminius’ teachings. Arminius agreed to a “friendly regenerated and to perform any good deed. Note: Here they conference” at a council overseen by the government. Later seemed to be orthodox enough, but, as became clear later, that year, in The Hague, Gomarus and Arminius discussed this was understood in a way that seriously underestimated their views. Arminius again maintained that his teachings were the depravity of human nature. doctrinally sound. Gomarus highlighted Arminius’ questionable IV. This grace can be resisted; statements regarding how God imputes the righteousness of V. Final perseverance of believers is not certain (and needed Christ to sinners. But Arminius insisted that his views agreed further investigation). with the confessions. Unable to detect any serious differences, the council urged mutual tolerance. In 1609, a second conference Response of the Counter Remonstrants was held, with no resolution on the issues. In the following year, the Calvinists responded with a Counter- Remonstrance. In seven articles, they restated the doctrines of grace according to the Reformed confessions. In 1611, a conference was held at The Hague, but no agreement was reached. A national crisis ensued which threatened an outbreak of civil war. Most government leaders sided with the Arminians. In God’s providence, the orthodox party had the support of Maurice, the son of William of Orange. Going in the footsteps of his father, Maurice threw in his lot with the Counter Remonstrants. He took control of the situation, imposing martial law on the country and disbanding army units loyal to the Arminians. Van Oldenbarnevelt and other sympathizers of the Remonstrants were imprisoned on the charge of treason against the state. As the ringleader of the opposition to the Reformed cause, Van Oldenbarnevelt was beheaded. The resistance was broken and the stage was set for the much-needed synod to be convened.

The Heart of the Gospel Later that year Arminius died, but his cause was taken up The Arminian controversy concerned the very heart of the by Johannes Uitenbogaart and , a student of gospel. The issue at stake was whether salvation is monergistic or Arminius who later became a professor of theology at Leiden. synergistic. Monergism comes from a Greek noun that means “to In 1610, under Uitenbogaart’s leadership, the Arminians met work alone” and represents the view that our salvation is brought in Gouda and prepared a Remonstrance (hence their name, about by God alone without man’s input. Synergism comes from Remonstrants). a Greek noun which means “working together” and describes the view that God works together with us in effecting salvation. The Central Issue in the Remonstrance While monergism is closely associated with John Calvin and The central issue of dispute concerned the doctrine of God’s other Reformers, synergism is associated with Jacob Arminius sovereignty in relation to man’s responsibility. The initial attack and his fellow Remonstrants. This issue is the continuation of of the Arminians aimed at the doctrine of predestination. But a debate that goes back to Augustine and Pelagius in the early the ensuing discussions showed that predestination cannot be church, and the Augustinian and Semi-Pelagian streams within isolated from other doctrines such as the nature and extent of the Medieval Church. This is the issue that had to be decided at the atonement, man’s depravity, the nature of God’s grace, and the Synod of Dort. the possibility of believers falling from grace. Before drawing up their Remonstrance, the Arminians first Sources: rejected their opponents’ positions and then stated their own S. Vandergugten, “The Arminian Controversy and the Synod of views in five Arminian articles: Dort”; available at spindleworks.com/library/vandergugten/ I. God elects or rejects on the basis of foreseen faith or arminian_c.htm. unbelief. L. Praamsma, “Background of the Arminian Controversy,” in II. Christ died for all men and for every man, although only Crisis in the Reformed Churches. Essays in commemoration believers are saved. of the great Synod of Dort, 1618-1619, ed. Peter Y. De Jong III. Man is so depraved that divine grace is required to be (Reformed Fellowship, 1968).

14 November 2018 The Canons in china

contemporary Rev. J. VandenBerg

he people at the Synod of Dordt probably never dreamed Students wondered whether man is not to make a decision. that the Canons of Dordt would be known in China. That is a good question. They are right that man must come to TRecently, I had the privilege of teaching at two seminaries a decision. But the good gospel message is that God inclines there about the Canons. Earlier, I had taught in China about hearts and wills to exercise that decision. The Holy Spirit makes the Heidelberg Catechism. How wonderful it is to see a sincere man willing to be saved by grace alone. Scripture verses such interest in the Reformed doctrines in this vast country! There is as Philippians 2:12b-13 make that clear: “Work out your own a growing desire to learn these precious doctrines in this land. salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” Questions of students Teaching people from another culture and language is a challenge. Encouraging examples Most of the students did not speak or understand English very It is encouraging to see how the Bible has authority in the lives well. In such a situation it is a great help to have a translator of the students and how they submit to it. One very powerful and who not only has a good command of both languages, but also encouraging example of the value of the Canons of Dordt was in one has a feeling for the contents of the teaching. When I teach, I lady who was translating for me. When I talked to her, she said that want to know how the students are receiving the teaching. That she was struggling with doubt. She didn’t feel that she was a good is why I encourage them to ask questions. I am convinced that Christian. But during the teaching of the Canons of Dordt, she became discussions are as effective way to address issues about which more and more joyful. I could tell that she understood and embraced they struggle or puzzle. I also experienced that when I taught the contents of the Canons. During the breaks, she asked questions students at Mukhanyo Theological College in South Africa. and made remarks which showed that she had a real insight in the The students in China have many questions and are not afraid doctrines. That insight was very helpful in translating the teaching. to ask them. The doctrines of Dordt were a challenge for many of Article 12 of the 3rd and 4th Heads of Doctrine describes them. Some of them had not received much theological education regeneration in a beautiful way. When we discussed this article, and had no opportunity to read sound, Reformed books. They one of the students said: “This article is probably the warmest were honest with me and told me that most churches in China article of the Canons of Dordt.” It was this quiet and very attentive are Arminian and some are proud of that. Some students told student’s first remark in the class. At that point, he saw something me that they read the books of Watchman Nee who teaches of the wonderful work of the Holy Spirit in regeneration in the cooperation between God and man in salvation. heart of man. I found it very encouraging to see that the teaching touched the hearts of students. Salvation is of the LORD We can’t estimate how far this teaching will spread. Students came The Canons of Dordt clearly show that salvation is by grace from long distances and went back to teach and preach to others. alone. Salvation is the work of the Lord from the very beginning Many churches are house churches and need the solid foundation of until the end. If we make salvation partly dependent on man, deep Biblical doctrines. Our prayer is that God will bless the church then it is not by grace alone. As a result, man will lose assurance in China through the teaching of the Canons of Dordt. and comfort because the question will always be whether he did enough and did it well enough. Besides that, God will not receive Rev. J. VandenBerg is pastor of the Providence Reformed Church all the glory if salvation is not His work alone. We will boast in in Grand Rapids, with which the Free Reformed Churches have ourselves if we contribute something to our salvation. a special ecclesiastical relationship.

November 2018 15 The synod of dordt in action

Historical Dr. Herman Selderhuis

elegates at our synods sometimes find a half-week The reason for inviting foreign delegates was not only the synod a long time to meet. The Synod of Dort took over importance of the issue at stake and its consequences for Dhalf a year. What kept it busy for so long? Read on. politics and international Calvinism, but also the fact that similar discussions had been occurring in Heidelberg and the Mandate, Location, and Participants Palatinate, as well as in Cambridge (1590s) and in Bern (1588). The main goal of the Synod, as convened by the States General, The States General declared that only the Word of God was was to remove the debates and conflicts troubling the churches. to be the decisive norm, and every delegate should swear to The aim was not to excommunicate one of the conflicting parties strive only for the honour of God and the peace in the church. but to restore peace. This was also the charge The States General also requested that every which foreign churches and rulers gave to province appoint two Reformed individuals their delegates. Peace here meant maintaining as state delegates (commissarissen politiek) confessional unity among the Calvinists in to supervise the Synod’s organizational Europe – a unity seen as endangered by the aspects. On November 20, 1617, Dordrecht, a Remonstrant plea to revise the confessions. Reformed city in a safe area and home to two Dordt should also be recognized as a national synods in 1574 and 1578, was chosen. confirmation of the political victory attained The Synod was called the “National Synod by Prince Maurice, but this goal was not of Dordrecht,” but it had an international defined in the official documents. character. There were 26 international On June 25, 1618, the States General, or Johannes delegates in attendance, from eight foreign Bogerman government, sent letters to the provincial territories (Great Britain, the Palatinate, synods and to James I, King of England,1 the Hesse, the Swiss cantons, Nassau- Reformed churches in France, the Elector Wetteravia, Geneva, Bremen, and Emden). of the Palatinate, the Count of Hesse, and the Reformed The French delegates were forbidden to participate by King cantons in Switzerland, requesting each to send three or four Louis XIII, and the Brandenburg delegates were prevented theologians. The invitation was accompanied by the Five from attending because of Lutheran opposition. Articles of the Remonstrants. All provincial synods were asked In addition to delegates from provincial synods, the Dutch to send in their proposals for items to be discussed, known as academies (in Leiden, Franeker, Groningen, Harderwijk, and gravamina. Every provincial synod was to send six delegates, Middelburg) each sent a professor of theology.2 They were including three or four pastors. Later, it was decided to invite counted as church delegates with the right to vote as a separate also the churches of Bremen, East Frisia, Nassau-Wetteravia, delegation.3 The States General sent 18 state delegates. In all, Brandenburg, and Geneva. there were nineteen ecclesiastical delegations present at the

16 November 2018 Synod – one with the professors, ten with Dutch ecclesiastical November 14, the delegates submitted their credential letters, delegates, representing the various provincial synods and the after which the officers of the Synod (“moderamen”) were Walloon churches, and eight foreign delegations. elected. Johannes Bogerman, pastor at Leeuwarden, became president. Jacobus Rolandus, pastor at Amsterdam, and Synodical Procedures Hermannus Faukelius, pastor at Middelburg, were appointed The Synod convened usually in the morning starting at 9:00 as “assessors,” or vice-presidents. Sebastiaan Damman, am, as well as in the afternoon starting at either 4:00 pm or pastor at Zutphen, and Festus Hommius, pastor at Leiden, 6:00 pm, from Monday through Friday, and occasionally on were chosen to be scribes (secretaries). Saturday.4 At first, these meetings were mostly open to the public Bogerman started directly with the treatment of the Five and usually well attended by spectators, including women and Articles and proposed to invite some Remonstrant leaders young people. On sensitive issues, the to discuss these articles with them. sessions were closed to visitors. After After some debate, it was decided the expulsion of the Remonstrants, that the six spokesmen of the The many of the sessions were closed; the Hague Conference of 1611 and two Post-Acta sessions (after the foreign representatives from each province delegates left) were all closed. should appear before the Synod. Before Between the general sessions, each these summoned Remonstrants arrived delegation met separately to formulate three weeks later, some other issues a judgment (iudicium) on the topic were considered first. These included a that was to be discussed at the Synod Bible translation, Heidelberg Catechism the next day. Usually, these iudicia teaching, baptism, and book censure. were submitted in written form, but The discussions on these issues are sometimes they were only offered orally. contained in the “Pro-Acta” of the Synod With nineteen delegations submitting (being “pro” or “before” the arrival of their own iudicium, you can imagine the Remonstrants). the time it took for them to be read and discussed at the Synod. The speaking 6 December - 14 January 1619 order followed the seating order of (Procedural Debates with the the delegations, which was ordered Remonstrants) The Synod’s Convocatio by rank as determined by the States On Thursday morning, December General. The British were always first. 6, in the 22nd session of the Synod, The officers of the Synod would collect these iudicia and then the thirteen cited Remonstrants appeared. From that formulate a proposal for a general iudicium, which was then moment on the “Remonstrant issue” dominated the presented to the Synod to be voted on. Votes were by delegation Synod. Episcopius acted as their leader and gave a speech and not by individual, unless unanimity could not be reached. on December 7, in which he strongly attacked the Dutch Sometimes special committees were appointed for specific theologians, the state delegates, and Prince Maurice. The tasks; for example, a committee to draft the Canons, to deal Remonstrants demanded to be treated as equal in right and with the Kampen discipline case against four Remonstrant status as the delegates, in a conference of equals. However, ministers, or to report to the States General. they were informed that they were summoned before this Synod to give an account of their views. Chronological Overview of the Synod On December 11, the Remonstrants declared that they Between the opening and the closure of the Synod, four periods could not recognize this Synod as a judge in ecclesiastical can be discerned: matters. The discussions proceeded with difficulty, and the Remonstrants’ attitude made discussions on actual theological 13 November - 5 December 1618 issues all but impossible. The Remonstrants proposed to (Pro-Acta Sessions) alter the order of treating the issues at stake and focus on On the day before the opening of the Synod, the Dordrecht the doctrine of reprobation. In focusing on reprobation, they pastors Lydius and Du Pours conducted Dutch and French wanted to drive a wedge between the infralapsarian and church services as a spiritual preparation for the coming supralapsarian delegates and hoped to find support for their weeks and months. The official Synod opening took place in views, especially from foreign delegates. Neither goal was the Kloeveniersdoelen on Tuesday morning, November 13, reached. In addition, they criticized the Synod for putting 1618, with an address and prayer by the local pastor Lydius. them a priori under suspicion. They kept arguing that the Then followed a speech by Martinus Gregorii on behalf of Synod had no legal authority. the States General. In the second session, on Wednesday, These difficulties eventually led the States General to

November 2018 17 Historical ...Continued

declare that the uncooperative Remonstrants should be a copy and provide suggestions for changes to the draft. examined only from their writings. Finally, the president of With these suggestions, the committee prepared a revised the Synod, Bogerman, after an emotional speech, expelled draft. This process was repeated until the committee had an the Remonstrants from the assembly on January 14, 1619, almost final draft ready to present to the full Synod. On April with the words “Dimittimini 16 to 18, the Canons received exite” (“You are dismissed, The synod final approval, except for a few get out now”). Not everyone venue points, and each chapter was appreciated Bogerman’s tone, signed by all members of the but there was agreement that Synod on April 23. the Remonstrants needed to In this period, the Synod also be expelled. addressed three discipline cases. One concerned four 15 January – 9 May 1619 Kampen ministers who (Preparing a Response were deposed for their to the Remonstrants) Remonstrant convictions. A After the expulsion of second concerned Johannes the Remonstrants, a new Maccovius (1588-1644), a procedure was used to Polish professor teaching at prepare a formal response Franeker University, who was to the Remonstrant issue. accused of having extreme The nineteen delegations supralapsarian views and a were asked to draw up loose lifestyle, which brought their opinions (iudicia) on him in severe conflict with each of the Five Articles his colleague Sibrandus of the Remonstrants from Lubbertus. The Synod decided their writings. In the public that a serious reprimand sessions, many Dutch and should be enough, and that foreign theologians gave he should reconcile with his speeches on the issues at colleague, which took several stake. Some discussions were days of talking. In the third also held behind closed doors, case, the delegates agreed that such as the dispute between Conrad Vorstius’s views were Gomarus, Lubbertus, and Remonstrant and contrary Scultetus and the delegates to the Reformed confessions. from Britain and Bremen. The political authorities then Closed also were the sessions dismissed him as professor and of March 7-21, when the he left the country. iudicia on the Five Articles On May 6, 1619, all delegates were read. and many Dutch and foreign Then a nine person5 guests convened for a plenary Drafting Committee was session in the Grote Kerk of appointed to prepare Dordrecht. Bogerman opened the Canons. While this the meeting with a prayer, after committee was at work (March 25 – April 16), no sessions which both scribes read aloud the Canons. The president were held. The Canons were drafted following a set pattern, then closed the meeting with a speech and prayer. with the structure determined by the 1610 Remonstrance. The official closing of the international part of the Synod In each chapter, the Synod’s view was first presented took place in the 154th session, on Thursday morning, May as the Reformed doctrine, followed by a rejection of the 9. State delegate Gregorii expressed thanks on behalf of the Remonstrant teachings. When the committee produced its States General, and the foreign delegates returned home, but first draft of the Canons, each delegation was called to make not before they were treated to an opulent dinner.

18 November 2018 13 May – 29 May 1619 (Post-Acta Sessions) a last prayer by the president, all delegates gave each other The Synod reopened in the afternoon of May 13, without the hand of brotherly fellowship. Thus, the Synod, which had the foreign delegates who had been invited just for the lasted six and a half months, was closed. Remonstrant issue. Now the Synod occupied itself with more On July 2, the Acts of the Synod were approved by the national issues, making decisions on church order, liturgy, States-General. The next day, the Remonstrants who had etc. The language spoken and written switched to Dutch, and attended the Synod were commanded to promise that they the public no longer had access to the sessions. would refrain from any ecclesiastical activity. All but one On Wednesday morning, May 29, the Synod of Dordt refused to promise this and were banned as “perturbateurs.” ended with its 180th and final session. After a short prayer in the Kloveniersdoelen, all members of the Synod proceeded Dr. Herman Selderhuis is professor of Historical Theology to the Grote Kerk where the local pastor Lydius preached on at the Theological University of Apeldoorn, which belongs Isaiah 12:1-3 in a public service. President Bogerman and to our sister churches in the Netherlands, the Christelijke state delegate Muys van Holy spoke words of thanks. After Gereformeerde Kerken.

Did you know?

• The official language at the Synod was Latin so that delegates from various nations could understand each other. • The meeting place was the Kloveniersdoelen, a building in the centre of Dordrecht where the local militia met and practiced, and stored their guns (called ´klovers´). It was demolished in 1857. • At the Synod there were empty seats for the French Reformed delegates, highlighting their absence due to the refusal of the French king to allow them to be present. • Around 125 delegates were present at the Synod. These included 26 foreign delegates and 35 ministers, 18 elders, 5 divinity professors, and 18 government representatives from the Netherlands. • King James I sent six theologians of the Church of England: George Carleton, Joseph Hall, John Davenant, Samuel Ward, and later Walter Balcanqual and Thomas Goad. • , an exiled minister serving the English church at The Hague, was the only nonconformist Puritan. He served as an important advisor to chairman Bogerman. • Dutch parliament paid the costs of the Synod; the total amount was never publicized. • Delegates received payment: Chairman Bogerman received 13 guilders/day, British delegates 20 guilders, Swiss and German delegates 8 guilders, government official 6 guilders, and the Arminians 4 guilders/day. • All foreign delegates received a gold medallion as a commemorative token of appreciation. The Dutch delegates received a silver medallion. • At the end of the Synod, the city of Dordrecht offered a farewell banquet for 130 persons, costing 1219 guilders. There was background music by musicians on stringed instruments and women who sang from behind curtains. • During the Synod, the English delegates organized banquets and freely extended invitations. The Swiss delegates celebrated the 100th year of the reformation in Switzerland by organizing a lavish meal. • A great comet was observed in the night sky on November 27, 29, and 30, 1618. Mid-January the comet appeared again, much to the distress of the Arminians who saw it as a portent of difficulties awaiting them. • Swiss delegate Wolfgang Mayer travelled with James Trigland to The Hague to meet Prince Maurice and his brother. The visit went well, but on the way back their ship sank. They scrambled ashore and had to walk the 30 miles back to Dordrecht. Several times they were blown off the dike, but finally arrived in Dordrecht at 9:00 am. Mayer went straight to the meeting to avoid missing the proceedings. • Once the English delegates thought they would visit The Hague and did not get back to Dordrecht until 1:00 a.m., only to find the city gates closed. They had to wait in the cold until 5:30 a.m. before the gates were opened.

November 2018 19 A Dutch Tulip: Overview of the Canons of Dort

Historical

oes Calvinism have five points? Is that a silly question? Arminian teaching of conditional election. Conditional election No. It is a good question. And the answer may surprise. means that God elects a category of people to life if they meet DThe answer is yes and no! His chosen qualification. The Arminians stressed that faith is the Yes, Calvinism has five points—obviously. We have books on the foreseen qualification in order to be numbered among the elect. five points. We even talk about TULIP as a way of remembering In this theology, faith is turned into the one good work required the five points: , , Limited of man. atonement, Irresistible grace, and Perseverance of the saints. In contrast, the canons teach that election depends only on the Yet we can say, “No, Calvinism does not have five points.” The good pleasure of God. Faith is the gift of God given to those who are five points are not a summary of Calvinism. If you want a summary elect, not the foundation of election. God is sovereign in every part of Calvinism, you must turn to one of its great confessional of salvation according to His eternal purpose. documents such as the Belgic Confession or the Westminster Luther had said that he would rather have his salvation in God’s Confession of Faith. Those confessions cover many more subjects hands than in his own. Dort reiterated and clarified that truth. than those covered in the five points. Calvinism has many more Christ alone and grace alone indeed. points than five. The second head of doctrine was on the extent of Christ’s saving So, where did the “five points of Calvinism” come from? It is work on the cross. The Arminians insisted that Christ had died particularly appropriate to ask that question now, because 2018–19 for all of the sins of all people. They wanted to be able to say to marks the four-hundredth anniversary of the five points of Calvinism. everyone, “Christ died for all your sins.” The question that must be The five points actually originate as a Calvinist response tothe asked is, If Christ died for all the sins of all persons, are all saved? Arminians in the Netherlands after the death of , a No, the Arminians say, because you have to believe in Christ to response that culminated in the Synod of Dort (1618–19). share in the benefits of His death. But, as John Owen showed so The great result of the work of the synod is known as the Canons brilliantly in The Death of Death in the Death of Christ, if unbelief of Dort. Canon is from a Greek word for a rule. The Canons of is a sin, then Christ died for it, and if unbelief is not a sin, then you Dort are the rules of the Synod of Dordrecht, giving the Reformed cannot be condemned for it. But the Arminian error is more than answer to the five points of Arminianism. teaching a theology that does not make sense. The greatest error is The Canons of Dort are divided into “Heads of Doctrine,” that it makes Christ a potential Savior rather than a complete one. answering the Arminian points. Each of the heads is divided into The position of the canons on the death of Christ has often been several articles, positively developing the Reformed teaching characterized as teaching a . The canons were on that point. And at the end of each head is a section called the not primarily on the limited nature of Christ’s death but on the “Rejection of Errors,” answering specific Arminian errors. effectiveness of it. Christ did not die to make salvation possible but Following the order of the Arminian five points, the Synod’s to make it actual. As the Belgic Confession put it, Christ is not half first head of doctrine was on election. The canons answered the a Savior. While the value of the death of Christ is inherently infinite

20 November 2018 A 17th century map of Dordrecht

Dr. W. Robert Godfrey

and so sufficient to save the whole world, His intention in dying was to pay for all the sins of the elect alone. The death of Christ will certainly save the elect. The synod combined the third and fourth heads of doctrine because the Arminians’ third point seemed to teach total depravity, which is to say, the complete helplessness of mankind lost in sin. Only in combination with their fourth point does it become clear that their teaching of the resistibility of grace actually undermines their contention of total depravity. The canons in response stress the complete lostness and helplessness of sinners and so the absolute necessity of irresistible grace to renew and enliven the hearts of the elect dead in sin. Taken together, the third and fourth heads of doctrine examine carefully the fallen human condition and the ways in which grace works in the hearts and lives of God’s people. The fifth head of doctrine responds to Arminian uncertainty as to whether those enlivened or regenerated by grace will certainly persevere in grace or may fall away from grace and life. The canons strongly teach that God preserves His elect in grace so that they will persevere in grace and faith to the end. All of these teachings of the canons are intended to comfort and reassure Christians “that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil. 1:6). For many Christians today, the teachings of the Canons of Dort seem narrow and irrelevant. In a world where many reject Christ altogether and where Christian cooperation in missions and cultural endeavors seems so important, some Christians think that we can ignore or at least marginalize such theological concerns. Such a position appeals to many. But is it right? The Canons of Dort proclaim a God-centered, Christ-centered religion that is more needed today than in the seventeenth century. God’s sovereignty and Christ’s perfect atonement are our only hope and confidence. Truly, the Synod of Dort preserved the Reformation. Luther had said that he would rather have his salvation in God’s hands than in his own. Dort reiterated and clarified that truth. Christ alone and grace alone indeed. Here is something truly to celebrate.

Dr. W. Robert Godfrey is chairman of Ligonier Ministries, president emeritus of Westminster Seminary California, and a minister in the United Reformed Churches. This article is condensed with permission from an article published in the June 2018 issue of Table Talk.

November 2018 21 Interviews

Dordt’s Influence Today one would be saved. Election is not God’s Interview with Dr. Joel R. Beeke decision to keep people out of the kingdom who want to get in; it is God’s decision to 1. Amid your travels over the past decades, what evidence have you save people who would stubbornly go to seen of a growing interest in the doctrines of grace confessed in the hell if left to themselves. Let us marvel at Canons of Dordt? the wonder of His gracious decree, and I have observed considerable interest in the doctrines of grace. First, in American give Him all the glory for any saving work and British evangelicalism, the “New Calvinism” has fostered a keen interest, indeed in ourselves! a delight in the “five points” of Reformed theology, albeit without a commitment to the broader and deeper Reformed faith set forth in our historic confessions and 3. How can we, as churches who catechisms. Second, I see growing numbers of people from confessional Reformed have been entrusted with these backgrounds attending conferences where the doctrines of Dordt are loved, taught, precious doctrines, serve the and defended, including our own Puritan Reformed conference. broader church? God has given us several means to 2. As you survey the current conditions of Reformed and evangelical spread the doctrines of grace. First, our churches, what do you long to see change or grow in relation to these pastors must preach these doctrines doctrines? knowing that their sermons may go I would be glad to see a stronger appreciation and appropriation of the Canons of around the world through the internet. Dordt in the following areas: Second, we must write excellent, First, a more balanced approach to assurance of salvation. The Dordtian divines biblically grounded articles and books said that assurance “springs from faith in God’s promises, which He has most on these subjects. Third, conferences abundantly revealed in His Word for our comfort; from the testimony of the Holy are excellent ways to promote sound Spirit witnessing with our spirit that we are children and heirs of God (Rom. 8:16); doctrine in and beyond our immediate and lastly, from a serious and holy desire to preserve a good conscience and to perform circles. Fourth, let us wholeheartedly good works” (Canons, V:10) Too many people look solely to the promises, which, support the work of our seminary in though they are the foundation of assurance, must be combined with the practical training up pastors and teachers of evidence of a holy life and the experiential witness of the Holy Spirit. sound doctrine. If each pastor we are Second, a more integrated approach to total depravity and sovereign privileged to train reaches an average regeneration. The Arminian Remonstrance separated these issues, and many people of just 50,000 people in his lifetime today stumble over the idea of “irresistible grace” because it seems to imply forcing (a low estimate) with the doctrines of people into salvation against their will. However, the Dordtian divines wisely treated grace through preaching, teaching, these two points as one (Canons, heads III-IV). When we know that fallen mankind sermonaudio.com, etc., seminary is “incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and support will enable us to reach tens without the regenerating grace of the Holy Spirit, they are neither able nor willing to of millions of more people with these return to God” (Canons, III-IV:3), then it is good news to hear that when God saves doctrines, God willing. Who can tell sinners He “infuses new qualities into the will, which though heretofore dead, He what God will do with the millions more quickens; from being evil, disobedient, and refractory, He renders it good, obedient, who will hear a faithful, biblical gospel and pliable” (Canons, III-IV:11). Sovereign grace is sweet to those who know their message? Fifth, never underestimate the sin.Third, a more pastoral and prayerful presentation of the doctrines of grace. In impact of your own life on those around our zeal to defend the faith delivered to the saints, let us not cause undue offense. you. The most powerful commendation In the conclusion to the Canons of Dordt, the synod exhorts Reformed Christians to of the doctrines of grace is a life of grace- handle this truth in a way that promotes God’s glory, holiness of life, and the comfort wrought holiness. of humbled sinners. We must avoid language that is unbiblical and inflammatory, and speak unto edification. The Canons close with prayer, and in the same way, we should Dr. Joel Beeke is President of Puritan devote ourselves to pray earnestly for God to shower upon people of all nations the Reformed Theological Seminary and sovereign graces that we proclaim. pastor of the Heritage Reformed Fourth, a more positive and grateful embrace of the doctrine of election. We must Congregation of Grand Rapids, grasp the fact that if God did not elect some to grace and glory in Christ, then no Michigan.

22 November 2018 Outreach Encouraged the ... regenerating Spirit He pervades by These Truths the inmost recesses of man; He opens the Interview with Rev. R. VanDoodewaard, closed and softens the hardened heart” pastor of Powassan FRC (III/IV. 11). It is a privilege to see how God uses His church to fulfill his purposes 1. How would you respond to the have found it more evident in church plants (III/IV. 17.) thought that the truths confessed in than in our more established congregations. the Canons of Dordt are suitable for 3. Can you give an example of how well-established congregations and 2. How have these truths these truths have been blessed? not for church plants? encouraged you in your church We trust that the institution of the church The Canons as a whole give us a firm planting ministry? in Powassan is an example in itself. The foundation for church planting and When the church is small and seems church plant was begun in difficult missions! A few phrases come to mind. so weak, it is a comfort to know that circumstances, in a rural area, by a small First, we can have the confidence that God “there never may be wanting a Church group of believers. Some of the worship himself “mercifully sends the messengers of composed of believers, the foundation venues have been less-than-ideal. The these most joyful tidings to whom He will of which is laid in the blood of Christ” worship services have remained plain and and at what time He pleases” (I.1). We also (II.9). We do not presume that this simple. To human eyes, our gathering confess that “the promise of the gospel… means there will always be a local church is neither wise after the flesh, noble, nor together with the command to repent in Powassan (Rev. 2:5), but we take great mighty (1 Cor. 1:26-27). Yet, the group and believe, ought to be declared and comfort in God’s preserving of His people. has multiplied, and we have had many published to all nations, and to all persons When we are disappointed with our own visitors. We must humbly confess that promiscuously and without distinction” efforts or the responses of others, there the Lord of sovereign grace has built His (II.5). Finally, the Canons’ use of the is a great comfort in knowing that we are church (Ps. 127:1), and we rejoice that pattern of the parable of the sower, or soils not given the assignment of “changing He is the Lord who gathers together His (III/IV.9-10) is so true. In my experience, I hearts” but that only “by the efficacy of people (Ps. 147:2-3).

Conquered by these Truths Interview with Rev. J. Lewis, daily conversion. I continue to enter into pastor of Pompton Plains FRC the experimental nature of them, realizing I have not arrived in understanding the Q. Growing up, were you familiar for Christ’s blood. I was a works oriented deep things of God and the salvation of this at all with the Reformed doctrines “Christian” hypocrite, claiming to be wise, sinner. More than any other confessional of grace? and wonderfully becoming a fool in my standard, I have taken counsel and comfort Growing up in a Pentecostal home, I had no own eyes. For me, the doctrines of grace in the pastoral nature of the Canons understanding of Reformed doctrine until were not a renovation, but a revolution. because they speak most clearly to my my early 20’s. Upon reading the Canons The almost 2-year struggle gave way to a greatest need. of Dordt, given to me by Rev. D.Beattie, tremendous inward peace as I saw the all- I remember how deeply the doctrines of I discovered that I was a bonified 5-point sufficiency of Christ. I saw that I did not grace impacted me as I entered the pulpit Arminian (never knowing that term). Rev. choose Him, but He chose me. There was for the first time in 1998. There sat my Beattie suspected this, I believe, and made a freedom I had never experienced before new pastor, Rev. Beattie in the pastor’s me his “object of evangelism”. in coming to know a Sovereign Redeemer. chair behind me. I closed my first sermon Now I could cease from my works and with these words, which mean as much Q. What impact did these doctrines rest fully on Christ’s finished work. today as they did then... have on you when you came in The result of this grace was, I believe, a contact with them? real conversion to God, not only to the T’is not that I did choose Thee; To make a very long story short, I doctrines of grace. For Lord that could not be; did everything I could to resist these This heart would still refuse Thee, “pernicious” doctrines of free and sovereign Q. What have you grown to love Had’st Thou not chosen me. grace. I wonderfully lost the battle, not to about the Canons of Dordt? Thou hast from sin that stained me, Rev. Beattie, but to my Saviour. In the last 12 years, the experiential Washed, cleansed and set me free, The Spirit used these truths to open my portions of the Canons have touched me And unto this end ordained me, eyes to my own sin, lost condition, and need deepest. I have come to see the need for a That I ever live to Thee.

November 2018 23 Some Personal Reflections After Fifty Years in the Ministry

Reflections Rev. Neil (Cornelis) Pronk

n November of 2018, I hope to celebrate my fiftieth When Rev. Laman suddenly passed away in 1964, the number of anniversary in the ministry. I have been asked to share ministers was only four, serving twelve congregations. That same Isome of my reflections on those years, thirty-nine asa year, I applied to the theological education committee and was full-time pastor and eleven as an emeritus minister. Let me accepted as a student for the ministry. begin with the events leading up to my ordination. After graduating from McMaster University, I enrolled at Calvin Theological Seminary in Grand Rapids, Michigan. Biographical Sketch and Student Years Although there were still some conservative professors on the I was born in 1937 in Scheveningen near The Hague, the faculty whose teaching I greatly appreciated, the spiritual climate Netherlands, and was baptized in a congregation belonging to was different from what I was used to in our churches. What I the Gereformeerde Gemeenten (known in North America as missed was the experiential element in theology. That salvation Netherlands ). was accomplished by Christ was duly emphasized but not nearly Shortly before the Pronk family emigrated to Canada, we enough attention was paid to the application of salvation by the began attending a Christelijke Gereformeerde church (CGKN), Holy Spirit. This missing element drove me to the writings of our a sister church of the Free Reformed Churches of North Free Reformed theologians and ministers in the Netherlands, America. While there, I became interested in church life and but increasingly the English and Scottish Puritans, who also later also in spiritual life, the Lord convicting me of my sins and emphasize the Spirit’s work in saving and sanctifying God’s my need of a Saviour. In 1953, my parents decided to emigrate elect. How thankful I was for the preaching I had been exposed and we crossed the ocean and settled in the Hamilton, Ontario to in Dundas, Hamilton and now Grand Rapids, where Rev. area. My parents joined the Dundas Free Reformed Church Tamminga was my pastor and advisor. What I learned from all (then Old Christian Reformed) where Rev. Jetse Hamstra was our pioneer ministers was very helpful and turned out to be of teaching elder at that time. In 1959, I married Ricky Brunsveld great value for my development as a future minister. (whose parents were also immigrants), after both of us made In 1968, I graduated from Calvin Seminary and was confession of faith. A few years later we transferred our examined by the Synod held in St. Thomas. Upon sustaining the membership to the Hamilton Free Reformed Church, where examination, I became a candidate eligible for a call. I received Rev. W. F. Laman was the pastor. five calls and was led by the Lord to accept the one from the Under his ministry, the Lord drew me and Ricky to the Lord and combined congregations of Aldergrove and Pitt-Meadows, B.C. we became communicant members. While serving as a deacon, I The ordination took place in Abbotsford on November 13, with became aware that the Lord was calling me to the ministry of the Rev. Jacob Tamminga officiating. The only other Free Reformed Gospel. I felt a real burden for the churches I had come to love. minister present was Rev. Jacob Overduin.

24 November 2018 Aldergrove/Pitt Meadows of late 19th century Dutch descent. It was quite a different As pastor of two small congregations in B.C., separated by congregation culturally and also spiritually in that most the mighty Fraser River which we crossed by ferry, I got members came from a Netherlands Reformed background. my ministerial feet wet. Far removed from the hub of Free Following my predecessor’s example, Rev. Tamminga, I Reformed Churches in “the East,” I plunged into the 24/7 emphasized the free offer of the Gospel while at the same time workload of preaching, teaching, and pastoral labours. With stressing the necessity of the new birth and the work of the God’s help and blessed with youthful energy, I was able to Holy Spirit in convicting of sin and pointing to Christ as the serve the sheep, lambs, and some difficult members. There able and willing Saviour. were many challenges difficult to handle for a young pastor, This preaching was blessed by the Lord. Many seeking but with the assistance of some good elders and my older souls were encouraged to flee for refuge to Christ and some colleague, Rev. Tamminga, whom I had to older members who had never dared to come phone (not email) from time to time, many “...by the grace of God, to the Lord’s table overcame their fears of real and potential problems could be resolved who never forsakes the presumption and received liberty to partake or averted. of this faith-strengthening sacrament. While During the four-and-half years in British work of His hands, ministering to a growing congregation, along Columbia we did not only face difficult times the congregation almost with others I became involved in teaching but the Lord also greatly blessed our labours. immediately began supplementary courses to our Free Reformed When I say “we,” “us,” and “our” I do not use to grow again and to students who were being trained at various the royal plural pronouns but the reference Reformed seminaries--Calvin Seminary, is to Ricky and me. She has been my partner enjoy a period of peace the Protestant Reformed Seminary, and and co-worker in the ministry throughout and stability.” later the Puritan Reformed Seminary. The this half-century. Like Phoebe, Priscilla and purpose of these supplementary courses was many other women who assisted Paul the apostle, so my wife to emphasize the distinctives of our Free Reformed heritage. has also been “my helper in Christ Jesus” (Rom. 16:3). As many of you know, she has been very active in many areas St. Thomas, Ontario of church work, especially in women’s ministries, developing After serving the Grand Rapids congregation for fourteen-and- church education curricula, and handling the administration a-half years, the Lord called me to my third congregation, St. of the radio ministry for many years. Thomas, Ontario. That church was going through considerable While in British Columbia we witnessed church and spiritual turmoil and its membership was dwindling. Moving back to growth, experienced personal ministerial development, a Canada would not be easy for our two teenage sons who only deeper understanding of the way of salvation, the work of the knew American life, and they did go back and forth a few times. Holy Spirit in applying the merits of Christ through conviction When St. Thomas extended this Macedonian call, I knew I could of sin, and drawing sinners to the only Saviour freely offered in not decline but had to go over and help these people. the Gospel, etc. These and other crucial aspects of a minister’s On September 25, 1987, I was installed by Rev. Carl Schouls mental and spiritual equipment the Lord taught me on the and began a ministry that was to last seven years. My task job as from week to week I prayerfully prepared my sermons, there was mainly one of rebuilding the congregation and by studied His Word and the Reformed confessions, especially the grace of God, who never forsakes the work of His hands, the Heidelberg Catechism, as well as many Reformed and the congregation almost immediately began to grow again and Puritan authors. We also adopted two boys, David (1969) and to enjoy a period of peace and stability. Here, my preaching, Timothy (1970), great blessings indeed! while basically the same as in Grand Rapids, needed a slightly different emphasis and focus. The Grand Rapids Grand Rapids, Michigan congregation, partly due to its somewhat hyper-Calvinistic In the fall of 1972, I received a call from Grand Rapids which background, tended to be more subjective, introspective I accepted, much to the disappointment of the congregations and afraid to appropriate salvation, whereas St. Thomas I had come to love. This decision was very difficult, but I felt was more covenantally confident in appropriation salvation. compelled to go for reasons I cannot explain here, except to This difference in spiritual “ligging” (level) accounts for the say that I knew the Lord’s will had to be obeyed. Ricky and I different approach I felt I needed to use. While the situation and two pre-school boys left in April of 1973 and I was installed in Grand Rapids called for a more inviting and encouraging as pastor in Grand Rapid FRC on April 13 by Rev. Tamminga. approach, generally speaking, in St. Thomas I continued to Grand Rapids was a different type of congregation. It was preach a rich Christ to poor sinners, but with the reminder to an urban church, whereas Aldergrove and Pitt Meadows heed Paul’s caution to “examine yourselves whether ye be in were rural or country churches made up of fairly recent post- the faith” (2 Cor. 13:5). WW2 immigrants from the Netherlands, while Grand Rapids Throughout my ministry, I have tried to bring the Gospel was comprised of much older “settled” immigrants, mostly in a balanced way, offering Christ unconditionally--without

November 2018 25 Reflections ...Continued

money and without price--yet at the same time pointing Thomas. The congregation was flourishing and there were no out that such offers are appreciated and received only by special problems, but here was Brantford, a newly instituted hungry and thirsty souls, made so by the Holy Spirit. As the congregation comprised of mostly young families with Saviour Himself said, “they that are whole [or healthy] need children, and office bearers who with one exception had never not a physician; but they that are sick. I came not to call the served in a special office before. I knew that they needed me, righteous, but sinners to repentance” (Luke 5:31-32). not because I was so exceptionally gifted--I know I am not-- but because I had some experience and I wanted to help and Brantford and St. George, Ontario guide them to follow the doctrines, history, and heritage of the After seven years of labouring in St. Thomas and having Free Reformed Churches that are precious to me. That, more experienced there also the joy of seeing sinners “bringing forth than anything else became my motivation for accepting this fruits worthy of repentance” (Luke 3:8), my next assignment special call. was to go to Brantford. That newly instituted congregation So, Ricky and I, now empty-nesters, began in a new and sought a minister with some experience and after some fourth congregation on October 7, 1994, installed by Rev. unsuccessful attempts to find one, they decided to call the not Gerald Procee, who had instituted the Brantford church. so-young-any-more-Pronk. In a way, the time in Brantford, which lasted twelve years, I received a telephone call on July 5, my birthday, while we has been the most interesting and challenging of them all. had a house full of visitors. Dennis De Vries on the other end Interesting, because everything had to be built and organized of the line said, “the congregation of Brantford has extended from the ground up, finding places to worship, purchasing a call to you to become its pastor.” I acknowledged the call, a church building, receiving new members, building thanked him and returned to my company but said nothing. relationships, fostering a healthy church family, creating an I had known that a call was in the making and I was not identity (every congregation has its own characteristics), and totally surprised, but I did not want to announce the news using the various gifts of the members for the good of the then and there. However, I also knew almost immediately church. It was challenging, in that foundations had to be laid, that I had to go to Brantford, not because I was tired of St. doctrinal positions and ethical norms needed to be explained, especially for the benefit of children and young people as well as their parents, most of whom were also young. I have seen young elders and deacons grow, not only in age, but also in experience and understanding of the gospel and the Christian life. There have been disagreements and different interpretations of doctrines and conduct. Christian liberty issues have sometimes caused tensions to the point that some have left, while others have come. EACE AVEN During these years, the Word of God was preached from P H Sunday to Sunday and the Lord has blessed His Word. The FREE REFORMED ASSOCIATION congregation grew in size so that we had to look for another EMPLOYMENT OPPORTUNITY location and start a daughter church which resulted in the institution of the Providence Free Reformed Church in 2005, Do you feel called to serve those with special needs? Join our team in providing respite, day program activities, in nearby St. George, Ontario. and a place to call home. A heart for Christian service, good inter-personal skills, and a willingness to learn are of primary Retirement importance. Background in DSW, PSW, Recreation Therapy, or In 2006 at the age of 69, I retired from full-time ministry in the Child and Youth Work is helpful. Weekend and overnight hours Free Reformed Churches after serving for 39 years. I became included. Male applicants are especially needed. the first emeritus minister of the Brantford FRC. Shortly after retirement, I was invited by the newly instituted St. George To join Peace Haven Free Reformed Association in Brantford, congregation to help them as an interim pastor for a term of contact Director, Margaret Heemskerk: mheemskerk. three years. I accepted that position as a teaching elder and [email protected] or 519-770-8816 or Secretary, Jorina served until Rev. Jack Schoeman came to become the first Bouman [email protected]. www.peacehaven.ca pastor and teacher of the St. George FRC.

26 November 2018 Dr. David Murray’s Installation as Free Reformed Professor

he Grand Rapids FRC was asked by FRC Synod 2018 to call Dr. David Murray to the office of professor of Ttheology. The consistory met with the voting members of the congregation on August 31, 2018, to call our brother. Upon his receipt and acceptance of this call, Rev. I. Macleod conducted his installation in the evening worship service of September 16, preaching on Song of Solomon 4:8. Dr. Murray now serves as professor of theology for the Free Reformed Churches of North America at Puritan Reformed Theological Seminary where he has taught since August 2007. Below is a letter addressed to him at his installation.

Dear Dr. Murray, On behalf of the Theological Education Committee (TEC) of the training of future ministers of the gospel. Go wrong here and the Free Reformed Churches of North America, I wish, by way of church will suffer for generations to come. this letter, to address you on the occasion of your installation as When we consider this, we may well ask with the apostle Paul, professor of theology. “Who is sufficient for these things? (2 Cor 2:16). But as Paul goes As a committee, it was our intention and desire to send a member on to say later in this same epistle, “our sufficiency is of God” (2 of our committee to address you personally, but, despite our best Cor 3:5). May that also be your confidence going forward. In all efforts, the timing and distance made this impossible which I trust of your duties, may you experience again and again that the Lord you will understand. is your sufficiency. Your installation is a historic moment in the history of our On Sept 29, 1813, Dr. Samuel Miller was installed as Professor churches. You are now the second professor of theology to be of Ecclesiastical History and Church Government at the newly- installed in our churches. The first was your friend and colleague, founded Princeton Theological Seminary. His diary entry on that Dr. G.M. Bilkes. For many years our denomination had no day describes some of the emotions he felt. Reflecting back to the professors. Now we have two and we humbly thank God for this time when the Presbyterian General Assembly called him to this undeserved blessing. office, Miller wrote: What makes this occasion even more remarkable is that you are “I thought I had then, and at different periods since, some a relative newcomer to our federation from Scotland. But through impression of the deep importance and awful weight of this the years, as our churches became acquainted with you, and undertaking. But today I could not help trembling under a especially your preaching and teaching, we have come to regard sense of its unspeakable solemnity! Yes, this is an office which you as one of us – so much so that in calling you to this office we as an Owen, or an Edwards would undoubtedly undertake with churches are entrusting you with one of our most important tasks trembling. How, then, ought I to feel, with all my want of the - the training of our students for the ministry. requisite qualifications! God of all grace! Thou with whom is Your installation as professor means that your relationship with the residue of the Spirit – I cast myself on Thy care! I implore the TEC and the churches has changed. You are no longer simply a light, and guidance, and strength from Thee! Oh that my professor at PRTS, but a professor of the Free Reformed Churches deficiencies may not be permitted to disgrace me, and, above at PRTS. That means you now come under the official ecclesiastical all, to disgrace the precious cause in which I profess and hope oversight of synod. That is the way we believe our Lord would have that I am engaged! Oh that I may have grace given to me to be it to be. Oversight implies accountability, which we all need. But it wise and faithful, and thus to be made a blessing to the youth also implies support and encouragement, which we also need. As whom I may be called to instruct!” the TEC, we sincerely hope that this new relationship will prove to Dear brother, may the prayer of this saintly professor of years ago be of great benefit to you and us as you carry out the tasks that the be yours also. May you, like him, be continually impressed with the Lord has given you. great solemnity of the task to which the Lord through His church has As a professor, you have a great calling. Our Church Order called you. May this also bring you often to your knees, beseeching (Article 18) says that “the office of the professors of theology is the Lord for His grace and mercy to supply all your needs. May the to expound the Holy Scriptures and to vindicate sound doctrine Lord Himself go with you and bless you and make you a blessing to against heresies and errors.” Our Form for the Installation of the glory of His name and the edification of His church. Professors of Theology mentions other aspects related to this office, but this is the heart of it. With brotherly greetings, On the surface, your task appears quite simple. But as you know, Rev. J. Schoeman, Chairman it is not. It is one of the weightiest tasks a man can receive in this Theological Education Committee life. To you is entrusted – together with the other professors – the Free Reformed Churches of North America

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