The Sesquicentennial of the Afscheiding

The Sesquicentennial of the Afscheiding

Pastor de Cock briefly addresses the gathering, pointing them to the seriousness of the moment and of the step they were contemplating. Then they all kneel in prayer to commit their cause to the Lord and to beseech him for grace that they may make their decision in the consciousness of his favor. For their help is in the name of the God of Jacob. 

It was only a little band! 

They did not belong to the noble and the wise and the rich of this world. They did not belong to those who counted for something in this world. But "God has chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are" [1 Cor. 1:27]. 

It was by this little flock of small and despised folk that a step was taken and a decision reached which would prove to be of tremendous historical significance for the Reformed Churches—in fact, for Zion of all ages, for eternity. 
"We will not hide them from their children..."

"We will not hide them from their children..."

JEHOVAH'S MIGHTY ACTS Bible Stories by Nathan J. LangerakIllustrated by Michael Welply The creation of...

The Fifth Point of Calvinism

We must not imagine that the doctrine of the perseverance of the saints and of the assurance of that perseverance was a new doctrine established by the Synod of Dordrecht in 1618–‘19. It was not. The doctrine of perseverance was not new for the church in general, nor was it new to our Reformed creeds and for our Reformed churches. I need only remind you of the fact that this doctrine finds expression in a most beautiful context in that jewel of our Heidelberg Catechism, Q&A 54, concerning the holy, catholic church. The 54th answer concludes with the well-known words, "...and that I am and forever shall remain, a living member thereof." There, in just a few words, you have both the doctrine of perseverance and the doctrine of the assurance of perseverance. And the fathers of Dordt were well aware of this, and thus aware of the fact that the Arminians militated against the adopted confession, as is plain from their reference to Q&A 54 in article 9 of the fifth head of doctrine:
The History of the Reformed Baptism Form (1)

The History of the Reformed Baptism Form (1)

The Reformed baptism form in the back of the 1912 Psalter has a glorious history that is rich in significance. In previous articles, we have traced the work of Peter Dantheen in compiling this great work. This group of articles will focus on the history of the form from Dantheen, through Dordt, to the New World, to the 1912 Psalter. 

The inspiration for this group of articles comes from Bastiaan Wielenga in his book, The Reformed Baptism Form: A Commentary. In that book, he cries out that the Reformed Churches return to the unadulterated baptism form passed at the great Synod. You can read the official version of the form on pages 11–17 of this book recently translated by the RFPA. When one reads this official version, one is quickly aware that the version in the Psalter of the Protestant Reformed Churches is very similar to that form. In the book Portraits of Faithful Saints we read: “The form we use in baptism came from his [Dantheen's] hand, although the Synod of Dordt in 1618–1619 added the section for the baptism of adults and made some minor changes in it.” (p. 235). During this four hundredth anniversary year of the Synod of Dordt, let us commemorate God's work of preserving this form which we use.
Significant Silence

Significant Silence

The second chapter of the book of Esther is very revealing, if one does not approach it with a mind biased by the general notions concerning the principal characters in the book but lets the facts speak for themselves. It reveals nothing but deeds of unbelief both on the part of the Gentiles mentioned, of whom it can be expected, but also of the Jews, who knew the law and the prophets. And while this chapter already is revealing, what follows in the remaining chapters also underscores what we wrote before, namely, that not one of the persons mentioned by name in the book was a believer. Indeed some reveal that they know that there is a God, but without exception all show that they have no faith in God. Let us look carefully at what the one true God makes known to us in this chapter. 
“Crucified with Christ, I Live” (2)

“Crucified with Christ, I Live” (2)

Alive in Christ

You might think that, if Paul has been crucified with Christ and had died to the law, he would be dead—but he is not, for he clarifies in verse 20, “Nevertheless, I live.”

Paul’s crucifixion with Christ did not put his physical body in the tomb. Paul’s death to the law did not kill him physically. Paul was not physically crucified at all.

Or to put it another way, Paul is dead in one sense: he is dead to the law; but he is alive in another sense: he is alive to God. When the law threatens him, Paul’s answer to the law is, “I died to you; I am dead to you because of the cross of my Savior, Jesus Christ.” When God calls him, Paul’s answer to God is, “O my God, I live to thee; I devote myself to thee because of Jesus Christ thy Son.”

“I live” is Paul’s conclusion in verse 20. What does he mean by that? Does he refer simply to physical life? That cannot be the meaning, for that would be true of anyone—believer or unbeliever; or Christian, Jew, or atheist. But Paul is making a distinction: I have been crucified with Christ; therefore, I live. To the unbeliever Paul would say, “You have not been crucified with Christ, but you are a stranger to Christ; therefore, you do not live. You cannot live.”

Outside of Christ, the unbeliever is dead.

The life of which Paul writes is the rich life of fellowship with God. This life has its source in God, for God alone has true life. This life consists in knowing God. This life is eternal and everlasting life. It is the life of heaven begun in to the soul, which will come to perfection in the kingdom of God.

“Nevertheless, I live.”

Paul lives because Christ lives.