Grier proves conclusively from the teachings of Christ and the apostles that the Christian is to expect one personal, visible, sudden, glorious coming of the Lord Jesus, which will bring immediately one general judgment of all men, and usher in the eternal state!

“This little volume sets forth in orderly and eminently readable fashion what most Calvinistic teachers believer concerning ‘the Second Advent and questions related thereto.’ With orthodox Christians of every age, the author holds that our Lord’s return will be personal, visible, sudden and unexpected, glorious and triumphant. Of three views styled respectively post-millennialism, pre-millennialism and non-millennialism, he advocates the last named as scriptural and shows that it has been maintained by a large majority of the Fathers and Reformers of the Church. In two valuable chapters dealing with the interpretation of prophecy, he points out that the literalist view leads logically to absurdities and is not adopted by the writers of the New Testament, who specifically state that many of the Old Testament predictions have been fulfilled, albeit in a spiritual sense … A general consideration of N.T. teaching on the subject, is followed by a more detailed review of the doctrine of the Gospels, Epistles and Apocalypse, special attention being devoted to the significance of the ‘millennium’ of Revelation chapter 20. Here is a book that will well repay study by those who seek to understand truth that is basic to Christian faith and hope.” (Peace and Truth).

Click here to read a review by one of our readers!

Click here to read this book in Portuguese.

Meditations on the Epistles and the Book of Revelation.

The Rev. Gerrit Vos was many things: a gifted preacher-teacher, a compassionate and sympathetic pastor, an able leader in the protestant Reformed Churches. Of all his God-given gifts, one stood out. Rev. Vos was by the grace of God a humble man. He knew his sins and sinful nature; and his only comfort in life and in death was the he belonged to his faithful Saviour, Jesus Christ.

In 1966, while I was pastor of the Doon, Iowa, church, Rev. Vos became emeritus. At that time I wrote him a letter expressing my appreciation to him for what he had done for me and for our churches. To that letter he responded with this advice: “My son, of all the things I counselled you remember this: be humble. there is a humility which is feigned. That is abominable in God’s sight. Be humble from the heart and God’s people will bear you up in their arms” That was, by God’s grace, Gerrit Vos, V. D. M.

These meditations reflect a pastor who loved God’s people, rejoiced with those who rejoiced, wept with those who wept, and who in this way humbly served his Lord. The reader will find in them rich instruction, profound insights, and much comfort from God’s Word. – Prof. Robert D. Decker

Chapter 1, chapter 2 and chapter 3 are in Italian.

The parables form a substantial and living part of our Saviour’s public ministry. All of Christ’s two dozen or so parables are treated here, including “The Sower,” “The Good Samaritan,” “The Prodigal Son” and “The Rich Man and Lazarus,” as well as less familiar, but no less fascinating ones, such as “The Unforgiving Servant” and “The Unjust Steward.” With simple and familiar earthly pictures, Jesus tells us what the kingdom of heaven is like and what is the calling and practical life of its citizens. The Mysteries of the Kingdom helps unlock the meaning of the parables, and Prof. Hanko’s distinctively Reformed interpretation makes this a “pearl of great price” for any Bible student.

A Scripture index is included.

“The author takes each parable and by careful exegesis opens up its rich seam of spiritual instruction, and gives a faithful and solidly Reformed interpretation. He shows us gospel mysteries of immense beauty, power, encouragement, practical relevance, and everlasting worth for citizens of a kingdom that is not of this world” (The Reformed Witness).

“We trust that the book will be given a wide circulation. May it be a useful instrument as God’s kingdom is extended in our world through the power of His Word and Spirit” (Banner).

“I am half way through Prof. Hanko’s exposition of the kingdom parables. I am encouraged and blessed.” – England

“Many thanks for the book, Mysteries of the Kingdom. I gave my other one to our own pastor who thinks it is excellent.” – S. Wales

Click here to read a review of this book by one of our readers!
Click here to read a second review of this book by another one of our readers!

Chapter Headings:
1. The Prince of Peace
2. The Sun of Righteousness
3. The Herald of Daybreak
4. Fulfillment of the Promise
5. That Ever Wonderful Story
6. The Firstborn
7. His Only Place
8. No Room For Him
9. Jesus
10. The Advent Sign
11. Christmas Joy
12. Great Joy
13. Tidings of Joy
14. Heavenly Praise
15. Bethlehem’s Hidden Revelation
16. Returning
17. Nunc Dimittis
18. The Contradicted Sign
19. Anna
20. The Christ-Child As Lord of All

First published in 1944, this new edition includes eight additional chapters chosen from meditations in the Standard Bearer.

These meditations are still current in their appeal. The same social issues of war and peace, wealth, honour and fame confront us yet today. Our sinfulness and the grace that comes to us through Bethlehem are ever-present in our lives.

In these devotional chapters, the reader will enjoy Herman Hoeksema’s flowing yet thorough style—a style that skilfully brings the reader closer to the mystery, the wonder of the events at Bethlehem.

“What child of God, saved by grace, does not turn with an ever new interest and spiritual delight to Bethlehem in ‘the fulness of time,’ to contemplate in humble adoration the mystery of salvation, revealed, yet hid, in the Child in the manger? With the confession that this Child of the virgin Mary is the Son of God come into the flesh the Christian faith stands or falls. Yet who shall ever fathom this wonder of all wonders, that the infinite, eternal glorious, and ever living God united Himself with finite and weak human nature, appeared in the likeness of sinful flesh, reached down into the depth of our death to lift us into the glorious heights of His everlasting covenant? Millions of sermons have been delivered on this theme, volumes have been filled with it, profound treatises have been written on it, and simple stories have been told about it; but the theme was never exhausted and always kindles anew the interest of the believer” (“Preface” to The Mystery of Bethlehem).

“Many thanks for The Mystery of Bethlehem. What a blessing it has been to enjoy these lovely insights.” – Co. Tyrone, N. Ireland

To read a chapter of this book in German, click here.
To read an excerpt of this book in Spanish, click here.

Just over one hundred years have passed since the common grace controversy that rocked the Reformed church world of 1924-1925. The Protestant Reformed Churches in America remains the single, most comprehensive, published history of that controversy. In order to preserve that history, the effects of which are still felt in the Reformed church world today, this book is available to the public once again—just in time for the 100th anniversary celebration of the Protestant Reformed Churches.

This 3rd edition introduces a new generation of readers to Herman Hoeksema’s deeply personal narrative as it was presented in 1947. With this publication, the Reformed Free Publishing Association (RFPA) reiterates the author’s wish that it “may, under God’s blessing, continue to [provide instruction] … in the history and specific doctrinal basis of the Protestant Reformed Churches.”

This attractive new edition includes additional pictures and foreign language translations, historical footnotes and citations, and updated scriptural and topical indexes.

Translated into English for the first time is this commentary on the Reformed baptism form by Bastiaan Wielenga, a prominent minister of the Word in the Reformed Churches in the Netherlands (GKN) in the early to mid 1900s. This commentary sets forth, defends and applies the creedal Reformed faith concerning the covenant of grace—the foundation of baptism. This commentary will be especially helpful to Reformed churches, ministers and other members in its explanation of the baptism form’s authoritative treatment of covenant and election in relation to the baptism of infants. The faith of every believer concerning the sacrament of baptism will be expanded and enriched by the commentary.

The Reformed Form for the Administration of Baptism is one of the most important of all the secondary confessions of many Reformed churches worldwide. It is certainly the most read in the churches. In its original form dating from the late 1500s, soon after the Protestant Reformation, it received its present form and official standing from the Synod of Dordt (1618-1619).

In various languages, including the Dutch, the Form functions at the baptism of adult converts and of the infant children of believers in many Reformed churches around the world. By virtue of its use to administer, solemnize and explain the sacrament of baptism, this form is read in the worship services of Reformed churches more often than any other creed or form, with the exception of the Heidelberg Catechism.

Lacking has been a thorough, faithful, sound commentary on the Baptism Form in the English language. This need is now met by a translation into English for the first time of the authoritative, if not definitive, commentary on the form by the highly qualified and esteemed Dutch pastor and theologian, Dr. B. Wielenga, Ons Doopsformulier (in the English translation of the commentary, The Reformed Baptism Form: A Commentary). Kok of Kampen published Wielenga’s commentary in 1906.

The 448-page commentary includes chapters on “The Doctrine of Baptism in General,” “The Doctrine of Infant Baptism in Particular,” “The Prayer before Baptism,” “Admonition to the Parents” and the “Thanksgiving after Baptism.”

The commentary sets forth the Reformed doctrine of baptism as sign and seal, the doctrine of the covenant of God with the children of believers, and other vitally important truths related to the sacrament, including the relation of the covenant and election.

This book is also intensely practical, considering such matters as whether the officiating minister should sprinkle once or three times; whether it is proper to make of the administration of the sacrament an occasion for the gathering of relatives and friends; and, most significantly, whether parents and church are to regard and rear the baptized children of believers as regenerated, saved children of God—according to the judgment of charity in light of the covenant promise to believers and their seed, which is governed by Jehovah’s sovereign election (Rom. 9:6-13)—or as unsaved “little vipers”—in which (latter) case, of course, no rearing is possible.

The author was determined to explain the language itself of the Form, avoiding the temptation to introduce convictions of his own. Written clearly and simply so as to be of benefit to all Reformed believers, the commentary also gives the Reformed pastor deep insight into the sacrament of baptism and its administration. This is a book that will help all Reformed Christians, ministers and churches to be Reformed in thinking and practice with regard to the sacrament of baptism, especially with regard to the baptism of the infant children of believing parents.

From the author’s preface: “The ardent desire of my heart is that by the publication of this writing many people reading this work learn to regard baptism more purely, appreciate it more warmly, and more zealously plead the covenantal promises on behalf of believers and their children, before the throne of him who calls himself I Am That I Am” (p. xvii).

“A WORD ABOUT THE TRANSLATOR. The translator of this work was aptly named. She was Annemie Godbehere. A lovely, godly woman, she was ruled by God. Living with her husband in France, where true, Reformed churches are few and far between, Mrs. Godbehere came into contact with the Protestant Reformed Churches and the Reformed Free Publishing Association (RFPA) through the Reformed conferences in Great Britain of the British Reformed Fellowship. Fluent in Dutch as in French and English, Annemie was engaged by the RFPA to translate certain Dutch works that the RFPA thought profitable for Reformed readers who can read only English. Annemie did not live to see her translation of this work in print. Scarcely had she finished translating this work than she died of cancer. In fact, the cancer made it difficult for her to complete the translation of this work. Heroically, she labored on, in severe pain and despite the hindrance of the medical treatments. If the RFPA dedicated its volumes, this one would surely be dedicated to the memory—the fond memory—of Annemie Godbehere. — David Engelsma, editor” (p. xiii).

An excerpt of this book has been translated into Hungarian. 

The Reformed Baptism Form: A Commentary, by B. Wielenga (Edited by David J. Engelsma and translated by Annemie Godbehere). Jenison, MI: RFPA 2016. 448 pages. $39.95 Hardcover. [Reviewed by Rev. Martyn McGeown]

The publication of this book will interest—and even excite—all those who love baptism, and in particular, all those who love the Form for the Administration of Baptism used in Reformed churches. Many church members and office-bearers have heard the Form read, or have used the Form, hundreds of times as baptism has been administered to the covenant seed. But have we sufficiently pondered the beautiful language of the Form?

Bastiaan Wielenga (1873-1949) was a Dutch Reformed minister who not only studied the Form, but who loved the Form, and delighted in its clear, Reformed, biblical, devotional, and pastoral language. He wrote the commentary on the Form not for scholars, but for the ordinary child of God who loves the covenant and the God of the covenant. The RFPA has done the Reformed church world a great service by offering this book—the first English translation of a commentary on this priceless liturgical form—to the reading public.

Wielenga carefully explains (even exegetes) the language of the Form, dividing his material according to the divisions of the Form itself, the doctrinal section (misery, deliverance, and gratitude), a defence of infant baptism, the prayer before baptism, the questions to the parents, and the prayer of thanksgiving after baptism. However, he does not treat the section on the baptism of adults, which, although used on the mission field, is used less frequently in the established church.

Some of the outstanding features of the commentary are the following.

First, Wielenga’s writing is devotional. Wielenga is a very capable theologian and exegetes with the heart and language of a pastor, and even of a poet. The beautiful and moving passages in Wielenga’s writings are so numerous that a reviewer could not possibly do justice to them. Credit for this, of course, must also go to the translator, Mrs. Annemie Godbehere, with whom the reviewer was personally acquainted. Undoubtedly, it was her skill that helped bring Wielenga to life for an English readership. One example of Wielenga’s beautiful turns of phrase will suffice. In this quotation, Wielenga is explaining the need believers have for assurance and the richness of God’s supply in holy baptism:

Do we still need another seal? Does this confirmation need to be confirmed again? The seal sealed?

Yes, it must—because the Lord knows his people. He knows how they lack courage and how feeble they are. He knows that man, because he is in his own existence deceitful, distrusts and disbelieves others, even God.

Hence the Lord God, if he will ever see the mansions filled in his paternal home, cannot be stingy with promises, oaths, and seals. An overflowing source of assurances must let its streams of grace overflow the weak believer. Indeed, our covenantal God repeats his manifold declarations so many times that man, if he were less pathetic, with a dark purple blush of shame about his obstinacy would call out, “Lord, I do believe you; yes, Lord, it is enough, I know it already.”

Because it is exactly the opposite, and the godly constantly ask for stronger assurance, the cry of “Help thou mine unbelief!” does not grow silent before death closes their lips. Thereby God, who takes more pity on us than an earthly father, seals the covenant of grace in baptism. Even with this, he does not account the measure of his undergirding grace full, for in the Lord’s supper he has joined a second and no less royal and divine seal to the covenant (72-73).

Second, Wielenga’s doctrine of the covenant is (mostly) orthodox and mainly in line with our Protestant Reformed understanding. Although he does slip into “agreement” language on occasion, and although he does make a few statements on conditionality within the covenant with which we strongly disagree, Wielenga does view the covenant as an intimate relationship between God and his elect people. “That the Father establishes a covenant with us and adopts us as his children is intimate. That Christ makes us members of his spiritual body is even more intimate. But that the Spirit comes to dwell in us is the most intimate conceivable intimacy” (103).

But baptism, this holy baptism, is a seal and indubitable testimony that we have an eternal covenant with God. It is a covenant not entered into for a time, but rooted in an eternal election. It is a covenant not established on the proof of and dependent on the goodness of men, but anchored in the mediatorial heart of Christ who paid for all the sins of his people and accomplished all obedience.

Note, this is the power and beauty of Reformed doctrine as it shines brilliantly in our form: salvation not promised conditionally, but absolutely guaranteed! (143).

There are places where Wielenga slips into conditional language, but they do not appear so frequently as to mar the book. The astute reader will take note of them.

Third, Wielenga defends that view of covenant children which regards them as regenerate in infancy, and as partakers of a real, spiritual, and not merely external, holiness. This view does justice to God’s promises, rightly explains the language of the Form, and gives great hope to Reformed parents in the rearing of their children. “Just as the children, included in Adam, their covenantal head, are partakers of an internal depravity, so also are the children, included in Christ, partakers of an internal regeneration and holiness” (155). “The compilers of this form also did not regard the children of the congregation as spiritually dead but as spiritually alive” (220). “We are certain that any view other than that of an internal sanctification is out of place in the baptism form and is also not in keeping with the doctrine of the covenant that predominated in the church of the Reformation” (326).

If this child, shortly after baptism, came to die, the parents, if they have come to understand something of the eternal comfort in life and death, may find in this baptism a ground for the hope that their early-deceased darling entered into glory. If the child grows up, the parents may proceed with the rearing from the supposition, or if this word displeases you, from the hope, the quiet expectation, that the God of the covenant has already laid the new germ of life into the child’s heart (407-408).

Wielenga regards the opposite view as Methodism, a Methodism increasingly common in Reformed circles today:

In contrast to the Methodist, who in the rearing only focuses on conversion, making of Sunday school and Christian education a conversion institute, the Reformed parent, who has learned to live out of the covenant, prayerfully looks to the God of the covenant. He pleads the promises of the covenant for his child so that he increases and grows up in the Lord Jesus Christ (408).

Fourth, Wielenga discusses a good number of practical questions concerning the ceremony itself, and there are times when he is unsparing in his criticism of certain practices that had arisen in the churches of his day: should baptism be delayed until the mother recovers or until relatives from out of town can arrive; who should hold the baby; how many times should the water be applied, once or thrice; and should the minister say “Amen” after the baptism? Although some of these matters are historical curiosities to us, some of them are still serious issues today.

Not out of custom! May this reverberate in our ranks. Let us battle against the great enemy of all spiritual life, called custom; against this large monster, which in its cold embrace spiritually smothers thousands—and by its icy breath spiritually murders thousands (286).

Every young parent—especially the fathers, who seek baptism for their children in the consistory room—would do well to read this book. It would be worthwhile for married couples to read this book as they rear the covenant seed. And it would warm the hearts of all Reformed church members to read this book carefully and devotionally, whether they have children or not, for the doctrine of the covenant and of salvation is the joy of our souls.

Reader, may the fruit of the joint contemplation of our precious baptism form be that the word with which this prayer and thus our entire form concludes may find in all our hearts a warm echo. That is to say, on all these truths, promises, and admonitions, may your whole soul pray and worship. Amen (425).

CONTENTS

Foreword – vii
Biographical Sketch of the Author – xi
A Word about the Translator – xiii
Preface – xv
At the Second Printing – xix
Chapter One: Nature and History of the Reformed Baptism Form – 1
Chapter Two: The Doctrine of Baptism in General – 21
Chapter Three: The Doctrine of Infant Baptism in Particular – 145
Chapter Four: The Prayer before Baptism – 185
Chapter Five: Admonition to the Parents – 263
Chapter Six: Thanksgiving after Baptism – 385

“Today I received the commentary on the Reformed Baptism form. I have already read parts of it, and I must say that it is excellent and really helpful.” – Norway

“[This book] is not a deep theological treatise. It was written for the people in the pew. Anyone who reads this volume will be greatly benefited.” – Rev. Jerome Julien

“Every young parent … would do well to read this book. It would be worthwhile for married couples to read this book as they rear the covenant seed. And it would warm the hearts of all Reformed church members to read this book carefully and devotionally, whether they have children or not, for the doctrine of the covenant and of salvation is the joy of our souls.”- Rev. Martyn McGeown

As the subtitle indicates, The Reformed Faith of John Calvin is a summary (not an abridgment) in one volume of John Calvin’s Institutes of the Christian Religion. In a succinct and systematic way, this book sets forth the essence of the Reformer’s teachings in his Institutes on the great truths of the Christian religion.

Throughout, this summary of Calvin’s explanation and defence of the truths of the Christian faith is either expressed or supported by quotations of Calvin—in the judgment of the author, the most important and vivid statements of Calvin—so that the reader hears Calvin himself. One who reads this book will know the Institutes and its comprehensive, powerful instruction in the Reformed faith—the faith of the sixteenth-century Reformation of the church and the faith of true churches of Christ in the twenty-first century.

Highlights of Calvin’s doctrine in his Institutes (and thus this work by Prof. Engelsma) include the internal teaching of the Holy Spirit, providence, union with Christ, assurance, prayer, double predestination, church power, infant baptism and the Lord’s Supper. This book not only summarizes, explains and analyses Calvin’s teachings; it applies the Reformer’s instruction to contemporary doctrinal issues. It even, occasionally, becomes so bold as to critique Calvin, for instance, his teaching in Book 2 that there are remnants of good in fallen man (pp. 133-137) and aspects of his doctrine of the Trinity (pp. 83-86) and civil government (pp. 394-397).

At every point, the book provides exact reference to the Institutes in the accepted scholarly fashion, so that the reader can readily compare the summary of Calvin’s own presentation or, being stimulated, read further concerning a particular doctrine in Calvin’s great work. The Reformed Faith of John Calvin comes complete with a sketch of Calvin’s life and a treatment of the nature, style and structure of the Institutes, as well as analyses of the history of its publication and its prefatory address to King Francis I of France.

Many seminarians, pastors, elders and saints, perhaps even a theologian or two, although desirous of learning the content of the Institutes, are put off from reading it by the sheer size of the massive, two-volume work or are hindered by the demands of their calling. This summary will supply their want and, it is hoped, motivate them to read the Institutes itself. Significantly, The Reformed Faith of John Calvin was published in 2009 in commemoration both of the 500th anniversary of Calvin’s birth and the 450th anniversary of the final edition of his Institutes.

Two extracts from The Reformed Faith of John Calvin: The Institutes in Summary, by David J. Engelsma, pages 194-197 and 230-231, published by the RFPA.
_______________

Faith as Activity

Faith is not only union with Christ, but faith is also an activity. As a good teacher, distinguishing well, Calvin gives a clear definition of faith: “Now we shall possess a right definition of faith if we call it a firm and certain knowledge of God’s benevolence toward us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts through the Holy Spirit.”¹

There are two main elements of faith as an activity, as Calvin points out and further explains in chapters fourteen through sixteen of book three.

The first main element of faith as an activity is knowledge. This knowledge is a knowledge of the illumined mind. The illumined mind is a mind that has been given the knowledge of God in Christ by the Holy Spirit. This knowledge comprehends the love of God in Jesus Christ for the one who thus believes. For Calvin, the knowledge of faith is more of the heart than of the mind.

Faith for Calvin is not a bare, objective, intellectual assent to the doctrine of the Christian faith set forth in the Bible. It is not the case that only when Calvin comes to the second element—trust or confidence—does faith take on the character of personal assurance of one’s own salvation. That personal assurance is already an integral part of knowledge. “What is the knowledge of faith?” we ask Calvin. His answer is that, although faith certainly is a knowledge of the teachings of the word of God, it is not such a knowledge of the teachings of the word of God as leaves it an open question whether these truths apply personally to the one who believes. Rather, it is a knowledge that comprehends the love of God in Christ for him personally: “knowledge of God’s benevolence toward us.”

Away then with that pernicious notion that has infiltrated Reformed churches, that assurance is not of the essence of faith, so that one can make a certain external confession of being a believer for thirty, forty, or fifty years but never have the assurance of his own salvation. Whatever this notion may be, it is not the teaching of Calvin.

The second element of faith as an activity is “certainty,” indeed, “full and fixed certainty” that God’s love and salvation in Jesus Christ are personally for the one who believes.² “He alone is truly a believer who, convinced by a firm conviction that God is a kindly and well-disposed Father toward him, promises himself all things on the basis of his generosity; who, relying upon the promises of divine benevolence toward him, lays hold on an undoubted expectation of salvation.”³

Since Calvin is at home in the psalms and is familiar with all of the moods of the soul found in them, he acknowledges the struggles that believers have with this certainty. There are doubts and fears; nevertheless, not unbelief, but the certainty of faith always prevails. He uses a vivid figure of a prisoner sitting in fetters in a dark jail cell. Deprived of the full view of the sun, the prisoner can see only a few rays shining into his cell through a narrow window. Calvin concludes: “However much we are shadowed on every side with great darkness, we are nevertheless illumined as much as need be for firm assurance when, to show forth his mercy, the light of God sheds even a little of its radiance.”⁴

Calvin rails against “the half papist” doctrine that the Christian life is a continual alternation of faith and doubt.⁵ Calvin does not excuse, secretly promote, glorify, or countenance doubt in the Christian experience.

The explanation of the sinner’s confidence—not doubting—is union with Christ.

We ought not to separate Christ from ourselves or ourselves from him. Rather we ought to hold fast bravely with both hands to that fellowship by which he has bound himself to us. So the apostle teaches us: “Now your body is dead because of sin; but the Spirit of Christ which dwells in you is life because of righteousness” [Rom. 8:10]. According to these men’s [the half-papists’] trifles, he ought to have said: “Christ indeed has life in himself; but you, as you are sinners, remain subject to death and condemnation.” But he speaks far otherwise, for he teaches that that condemnation which we of ourselves deserve has been swallowed up by the salvation that is in Christ. And to confirm this he uses the same reason I have brought forward: that Christ is not outside us but dwells within us. Not only does he cleave to us by an indivisible bond of fellowship, but with a wonderful communion, day by day, he grows more and more into one body with us, until he becomes completely one with us.⁶

For Calvin, assurance, certainty, or confidence of salvation, including perseverance unto eternal life, is not merely of the well-being of faith. It is also of the very essence of faith. A bold confidence of salvation in the face of many sins and troubles of all kinds is what true faith is. So important is this for Calvin that he says even about the element of knowledge that “the knowledge of faith consists in assurance rather than in comprehension.”⁷ Calvin does not deny that faith is knowledge and comprehension, to which biblical truth the Institutes itself is a testimony, but he says that even the knowledge of faith is assurance; and, if it comes down to it, faith is more assurance than comprehension. So essential is assurance to faith that “there is no right faith except when we dare with tranquil hearts to stand in God’s sight.”⁸

¹ Institutes, 3.2.7, 1:551; emphasis added.

² Ibid., 3.2.15, 1:560.

³ Ibid., 3.2.16, 1:562.

⁴ Ibid., 3.2.19, 1:565.

⁵ Ibid., 3.2.24, 1:569.

⁶ Ibid., 1:570, 571.

⁷ Ibid., 3.2.14, 1:560.

⁸ Ibid., 3.2.15, 1:561.

_______________

Justification by Faith

That the legal act of justification is “by faith” does not mean that the faith of the sinner is a work that merits righteousness. Rather, faith is the “instrument”¹ by which the sinner receives the righteousness of another, even Jesus Christ. The believing sinner receives Christ’s righteousness by way of “imputation.”²

Already in Calvin’s day the subtle error had to be combated that made faith—faith that is so important in justification—a work of the sinner that deserves righteousness, a work of the sinner upon which the sinner’s righteousness depends.

Fifty years after Calvin this would be the clever error by which the Arminian party in the Reformed churches in the Netherlands corrupted justification by faith alone, which error the Canons of Dordt explicitly condemn:

The Synod rejects the errors of those…who teach that the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, inasmuch as it accepts the merits of Christ, are justified before God and saved, but in the fact that God having revoked the demand of perfect obedience of the law, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.³

Calvin inveighs against the corruption of the fundamental doctrine of justification by faith that makes faith a work of the sinner that earns righteousness or makes the sinner worthy of righteousness. He denies that faith justifies by “some intrinsic power.” Rather, faith is only “a kind of vessel” to receive the righteousness of Christ: a vessel, an empty vessel that receives something from Christ. He continues, “Faith…is only the instrument for receiving righteousness.”⁴

Later Calvin declares, “We say that faith justifies, not because it merits righteousness for us by its own worth, but because it is an instrument whereby we obtain free the righteousness of Christ.”⁵ The instrumental function of faith in justification, Calvin expresses when he insists that in the matter of justification faith is “merely passive.”⁶

François Wendel, the astute expositor of Calvin’s thought, remarks correctly that for Calvin, “faith is nothing in itself. It acquires its value only by its content, that is, by Jesus Christ.”⁷ The object of faith is the word of God, and more particularly, the promise of mercy in the word of God, and more particularly still, Jesus Christ. Faith attaches to Jesus Christ. This is what gives faith its value.

The Belgic Confession confesses that faith is merely an instrument in justification: “However, to speak more clearly, we do not mean that faith itself justifies us, for it is only an instrument with which we embrace Christ our Righteousness.”⁸

¹ Ibid., 3.11.7, 1:734.

² Ibid., 3.11.2, 1:727.

³ Canons of Dordt, 2, Error 4, in The Confessions and the Church Order of the Protestant Reformed Churches, 165.

⁴ Calvin: Institutes, 3.11.7, 1:733, 734.

⁵ Ibid., 3.18.8, 1:830.

⁶ Ibid., 3.13.5, 1:768.

⁷ Wendel, Calvin, 263.

⁸ Belgic Confession, Art. 22, in Schaff, Creeds of Christendom, 3:408.

The excerpts above are also in Spanish.

“I really love the work of David J. Engelsma, The Reformed Faith of John Calvin: The Institutes in Summary. The explanations and applications are so good and easy to understand … It saddens me when people ask for books by Myles Munroe, Joyce Meyer or Kenneth Hagin yet we have gifted and biblically faithful authors like Engelsma.” – Kenya

“Professor Engelsma combines penetrating analysis with a readable style to bring out the depth of Calvin’s theological genius. Through The Reformed Faith of John Calvin I came to a much clearer understanding of the centrality of Jesus Christ in Calvin’s thought. That in itself is worth the price of the book.” – Detroit, USA

“The most electrifying book on Calvin’s theology is The Reformed Faith of John Calvin. It is short but nothing big is left out. If you want a cover to cover job on a Calvin’s theology, this is it.” – Australia

“This book is a must-read for any lover of John Calvin, Reformed theology and God’s Word itself.” – Republic of Ireland

“The book on John Calvin by Prof. Engelsma was a great read.” – Massachusetts, USA

“… this excellent and easy to comprehend summary of the Institutes by John Calvin.” – Kenya

To read a review article of this book in the Protestant Reformed Theological Journal, click here.
To read a review of this book in the Beacon Lights, click here.
To read another review of this book, click here.

To read an excerpt of this book in Italian, click here.

To watch the video of the author interview concerning this book, click here.

The Lord’s Supper form was adopted by the Synod of Dordt (1618–1619) as the authoritative form for the administration and celebration of the sacrament of the Supper by both the Reformed churches in the Netherlands and by Dutch-speaking churches in the tradition of Dordt elsewhere in the world. Over the years the form has been adopted, translated and used by most—if not all—Reformed churches that stand in the tradition of Dordt.

The Lord’s Supper form, therefore, expresses the faith of orthodox, Reformed Christianity concerning the Supper and all the rich implications of the Supper for doctrine and life.

___________________

Bastiaan Wielenga was a minister of the word in the Reformed Churches in the Netherlands (GKN) in the early- to mid-1900s. He attended the Theological School in Kampen and earned his doctorate at the University of Heidelberg in 1899.

John Calvin: “The only worthiness which we can bring to God is to offer him our own vileness and unworthiness, that his mercy may make us worthy; to despond in ourselves that we may he consoled in him; to humble ourselves that we may be elevated by him; to accuse ourselves that we may be justified by him; to aspire, moreover, to the unity which he recommends in the Supper. If we ponder and meditate on these things, we may be shaken but will never be overwhelmed by the question of how we, who are devoid of all good and polluted by the defilements of sin, worthily eat the body of the Lord. Rather we shall consider that we, who are poor, are coming to a benevolent giver, sick to a physician, sinful to the author of righteousness, in fine, dead to him who gives life.”

Book Review
The Reformed Lord’s Supper Form: A Commentary
By Dr. Bastiaan Wielenga
Translated by Dr. H. David Schuringa
Reviewed by Dan Key

In the early twentieth century, Dr. Bastiaan Wielenga, a noted Dutch theologian, wrote commentaries in the Dutch language on the Reformed baptism form and on the Reformed Lord’s Supper form. In 2016, the Reformed Free Publishing Association (RFPA) published an English translation of Wielenga’s Commentary on the Reformed Baptism Form. Now the RFPA has published Wielenga’s Commentary on the Reformed Lord’s Supper Form which was translated into English by Dr. H. David Schuringa.

The Commentary on the Reformed Lord’s Supper Form consists of nine chapters: The Introduction; Examination of Faith; The Commencement of Communion; The Authentic Examination; In Remembrance of Him; Altogether One Body; Lift Up Out Hearts on High; The Distribution of the Bread; and The Conclusion of the Service.

Chapter 1, The Introduction, includes a section titled “The Origin of the Form.” In this section you will read that Casper Olevianus, one of the authors of the Heidelberg Catechism, was the main author of our Lord’s Supper form. However, when Olevianus drew up the form, “he did so in close connection with John Calvin, using his form (The Genevan Form) as building material for his work. That’s why, more than in any other component of our liturgy, Calvin’s influence is noteworthy in the form for the Lord’s Supper.”

Chapter 2, Examination of Faith, highlights what must take place prior to one being admitted to the Lord’s Supper. Parents must fulfill their baptism vows to instruct their children. Catechization, which is a necessary and important part of that instruction, followed by profession of faith, must take place before one shall be admitted to the Lord’s Supper.

Chapter 3 is an exposition of the opening words of the form. Chapter 4 explains the self-examination section of the form. Chapter 5 is an explanation of the section that begins with “Let us now consider, to what end the Lord hath instituted his Supper, namely, that we do it in remembrance of him.” Chapter 6 explains the section that begins with “Besides that we by this same Spirit may also be united.” This chapter concerns the unity of the church body. Chapters 7-9 concern the latter portion of the form including the breaking of the bread, the pouring of the wine and the conclusion of the form.

In closing, the Lord’s Supper form expresses the faith of orthodox, Reformed Christianity concerning the Supper and all the rich implications of the Supper for doctrine and life. The form itself clearly and thoroughly explains the mystery and purpose of the Lord’s Supper. This commentary provides a more extensive explanation of the form. According to Wielenga, this commentary has as its main purpose: “to open the treasure chest of the form itself.” This commentary fulfils that purpose.

I would recommend this book to all confessing members of the church. I would especially encourage young people who are planning to make, or recently have made, profession of faith to read this book. The book provides sound and clear explanations of the sacrament of the Lord’s Supper and of the form that we use for the administration of the Lord’s Supper.

Read another review of this book by Rev. Martyn McGeown.

CONTENTS

Foreword

PART I
Chapter 1: The Reformed Worldview
Chapter 2: The Organic Development of Sin
Chapter 3: The Abolition of Truth
Chapter 4: The Reformed Believer and Money
Chapter 5: The Sexual Revolution
Chapter 6: Towards a One-World Government

PART II
Chapter 7: The Unbreakable Scripture
Chapter 8: The Call to Spiritual Cleansing

APPENDIX
About the British Reformed Fellowship

FOREWORD

Everyone has a worldview, whether they are conscious or unconscious of having one and whether their worldview is relatively simple or sophisticated, consistent or inconsistent, true (i.e., biblical) or false.

Moreover, everyone necessarily has a view of themselves and the universe; God and man; right and wrong; the beginning, the meaning and the goal of all things—a worldview. Even if they deny the God and Father of our Lord Jesus Christ and try to avoid thinking about many of the biggest issues of life, some sort of worldview, no matter how truncated or limited, is unavoidable.

The issue is what worldview will we hold? The worldview taught in the Scriptures and the Reformed confessions or one of the lying worldviews which suppress and pervert God’s truth in unrighteousness, and call forth His wrath from heaven (Rom. 1:18)?

This little book is designed to help Christians (and any others who may read it in God’s good providence) to believe, understand, speak and behave in all spheres of life according to the gospel of the Lord Jesus revealed in the Holy Bible. In other words, its goal is that, by God’s grace, our faith and life be more consciously conformed to a more completely and consistently Reformed worldview, over against the various Antichristian worldviews, especially those most prevalent and powerful in our modern, Western world. In this way, we will be obeying what Christ calls “the first and great commandment:” “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matt. 22:37-38).

There is a logic to the order of the chapters. Chapter 1 introduces, and gives an overview of, the Reformed worldview, while the next chapter explains the idea of the development of sin. Chapters 3-5 set forth our calling as regards various forms of wickedness: the “big lie” of postmodernism (ninth commandment), the ensnaring love of money (tenth commandment) and the ubiquitous promotion of promiscuity (seventh commandment) in our mendacious, covetous and adulterous generation. The final chapter of part 1 explains how the development of sin brings in a one-world Antichristian government.

These six chapters began life as the six main lectures at the biennial British Reformed Fellowship (BRF) Conference in Hebron Hall, near Cardiff, in Wales in the summer of 2010. After much transcribing, editing and even rewriting, they are presented here in a more permanent form and for a wider audience.

Our two main conference speakers, Herman Hanko and David Engelsma, emeritus professors of the Protestant Reformed Seminary in Michigan, USA, also preached at the Sunday services during the week-long conference. It was the will of the BRF membership that these fine sermons also be included in this book, especially as they dealt with issues related to our theme. In part 2, chapter 7, “The Unbreakable Scripture,” shows us the basis for our Reformed worldview: the infallible Word of God, while chapter 8, “The Call to Spiritual Cleansing,” summarizes our Christian life in this fallen, evil world as one of sanctification.

Saints from the various parts of the British Isles and several countries in continental Europe, N. America and Asia who had the privilege of attending the 2010 BRF Conference may require a word about the book’s title. The conference’s theme, “The Word of God for Our Generation” is the subtitle, for the two main authors decided upon the more specific The Reformed Worldview as the main title.

The Reformed Worldview: The Word of God for Our Generation is the fourth BRF book co-authored by Profs. Engelsma and Hanko, the others being Keeping God’s Covenant (2006), The Five Points of Calvinism (2008) and The Work of the Holy Spirit (2010).

We hope that this new work is even more widely circulated and well received than the previous three BRF books! May it, too, serve the honour of our glorious Triune God!

Rev. Angus Stewart
BRF Chairman

This book can also be read on-line.

To read 5 chapters of this book in Afrikaans, click here.
To read the foreword and chapters of this book in Indonesian, click here.
To read all this book in Polish, click here.
To read all this book in Russian, click here.

“‘How should we then live?’ is a question that has confronted every believer from the fall onwards, for the world we pass through constantly impacts on our lives, and can prove a very hostile environment. The practical issues of Christian living were the theme of the 2010 British Reformed Conference. The main addresses, delivered by Professors Engelsma and Hanko of the Protestant Reformed Churches (US), have been expanded and are now offered to a wider Christian audience. Through eight thoroughly biblical presentations, we are given detailed instruction and advice on the Reformed (or biblical) worldview: the organic development of sin; the abolition of truth; the believer and money; the sexual revolution; towards a one-world government; the unbreakable Scripture, and, finally a call to spiritual cleansing. The writers pull no punches when exposing the evil around us so some of the material is ‘strong stuff,’ but we should never shy away from seeing the world as it is, as we seek to witness to it … it is, throughout, a sincere attempt to confront a sin-soaked society with the infallible word of God and to challenge the believer to examine where he or she stands. The sections on the abolition of truth (‘newspeak,’ making wrong seem good and driving out the old, plain, words) and towards a one-world government (are current events leading up to the final world dictatorship of the Antichrist?) are especially valuable and thought provoking. The book concludes on a positive note: God is in control, even the evil around us is working out His gracious plan. Events that shock and dismay us today may testify loudly that the Lord’s return is near at hand.” – British Reformed Newspaper

“We see much truth in this book [i.e., The Reformed Worldview]. Now we can see the origin of the apostasy in the GKN and the Reformed Churches in the Netherlands (Liberated). It was always puzzling us, why they put so much emphasis on mundane culture instead of Christian one. This book is an eye opener for most Christians.” – Belgium

“I am halfway through the book and thoroughly impressed by it because it confirms the way I see the world … I am considering buying copies for my two Christian grandsons.” – Avon, England

“The Reformed Worldview has been a great help to me in understanding what is happening in the world now and also learning what God says to us in His Word about it.” – England

“I have given away a couple copies of Profs. Hanko and Engelsma’s amazing book [The Reformed Worldview], which is the core of what they both spoke upon [at the 2010 BRF] Family Conference. I marvel anew at the faithfulness of God in His keeping these two giants of the faith active and able to produce from the Scriptures such strong, bold truths. One friend [said] he was overjoyed to have read it. I now would like some more copies …” – New Zealand

“Many thanks for [The Reformed Worldview] and other material. I am halfway through the book and thoroughly impressed by it because it confirms the way I see the world. I am considering buying copies for my two Christian grandsons.” – England

“This is a very good book. I especially liked the chapter ‘The Abolition of Truth.’ It explains in great detail the root of many problems when there is no absolute standard for truth.” – Washington, USA

“I’m just re-reading The Reformed Worldview by D. Engelsma and H. Hanko. It is so very, very edifying that I want to give a copy to the pastor here.” – W. Yorkshire, England

“We’ve found The Reformed Worldview very helpful in dealing with college students and have used it in pre-confession classes over the past years making it required reading for everyone who makes confession of faith.” – S. Dakota, USA

“The Reformed Worldview is a book for such a time as this. I am now ready to read it again! Please send a copy to a brother … Many thanks.” – England

“We are enjoying The Reformed Worldview at Ladies Bible Study. It’s been great for us!” – Ontario, Canada

Rev. Hamilton was a minister in the Presbyterian Church in Ireland and witnessed first-hand some of the characteristics of the 1859 revival in Ireland. He critiques the revival using as his standard Holy Scripture and the Westminster Confession and Catechisms.

Donald L. James in the Gospel Magazine and the Journal of the Church of England (Continuing):

Prepare for a shock! I suppose many look upon the 1859 Revival as a wonderful work of God: to dispute or deny such a claim is to invite opposition on a grand scale. The author, a minister of the Irish Presbyterian Church, witnessed all the extraordinary happenings. Written only six years after the Revival it could rightly be considered as prophetic. The Foreword states, “There is no doubt that ‘revivalism’ has captured the fancy of modern evangelicals to the extent that anyone who speaks against revivals of this sort would scarcely be considered as evangelical at all.” William Hamilton’s book is not just a searching critique of a special revival, that of Northern Ireland in 1859, but of all revivalism; things that “need to be repeated, and need to be heard.” Charles Finney, the celebrated American revivalist is quoted, with telling effect. In his Introduction to his Revival Lectures he stated, “God has found it necessary to take advantage of the excitability there is in mankind to produce powerful excitements among them, before He can lead them to obey Him … they must be so excited that they will break over these counteracting influences before they will obey God.” Arminianism run amok! “Throughout the two pages of this Introduction, the word ‘excite,’ or one or other of its variations, is used no less than five and twenty times.” The book deals with the doctrines of Scripture, of the Person and work of the Holy Spirit, of the church and its ministry, of conversion (here he explains many misconceptions) of the law and its place in the life of a Christian, and of assurance. A consequence of revivalism was the undermining of doctrine as bound up in historic church articles. It has been truly said, “Those who encourage visions, dreams, faintings, slaying in the ‘spirit’ and bodily agitations are, in effect, advocating a return to Roman Catholic mysticism” (Michael de Semlyen).

In his preface the author shows an abundance of Christian charity. “There has been considerable controversy concerning the ‘Revival’ but no one, as far as I know, has brought it to the test of Scripture. This, from the beginning, I regarded as absolutely necessary, and I endeavoured to do so according to my ability.” He continues, “The sum of all this is: True religion is obedience to the Divine will, revealed in Scripture—nothing more, nothing less. We are neither to go beyond nor come short of what the Word requires; while to misstate, misinterpret, or misapply the Word, or in any wise give it a meaning not to the Spirit’s meaning, tends to our injury and the dishonour of our heavenly Father. These things I have kept in view throughout, and the Revival, weighed in this balance, is found wanting.”

This is a remarkable, timely and important book; it is certainly revivalism under the spotlight!

An Inquiry into the Spiritual Character of The Revival of 1859, by Rev. William Hamilton (Hudsonville, MI: Reformed Book Outlet, 1993) 297 pp., (paperback). [Reviewed by Prof. Herman Hanko.]

A few explanations are probably in order before we briefly review this important book

While Rev. Gise VanBaren was working in the Covenant Reformed Fellowship [which became the Covenant Protestant Reformed Church] during the latter part of 1992 and the first part of 1993, this old book, difficult to obtain, came to his attention. It impressed him as an important book both because it spoke to current problems in Northern Ireland and Great Britain at large, and because it struck a note which is almost impossible to find in any other book. The Covenant Reformed Fellowship agreed and thought it worth printing.

The book has to do, as the title says, with revivals, particularly with the revival in Northern Ireland in 1859. It is written by a man who was a minister in the Irish Presbyterian Church from 1836 to 1874, i.e., during the years when revivals were in full force. He was a witness to them. He did not, however, participate in them.

The revival began in Kells, Co. Antrim, two miles from the CPRC manse and bookstore. It swept Ulster and surrounding areas and was hailed by all as a mighty work of God. It has since been counted among those blessed works of the Spirit that came to England, Wales, and America in the 19th century.

Rev. Hamilton was, however, not impressed with the revival. Nor was he impressed with the joy and approbation with which it was greeted. He was not impressed by it because, as he says in his Preface, “No one, so far as I know, has brought it to the test of Scripture. This, from the beginning, I regarded as absolutely necessary …”

When Rev. Hamilton put the revival to the test of Scripture, he found it wanting in all respects. He could find no good things about it by Scripture’s standard; he could recommend no part of it after every part was tested by the only rule of faith and life. This revival stands condemned.

The book is important. It is important, in the first place, because all the revivals of the 18th and 19th centuries were similar, if not identical, to the 1859 revival in Ulster. If that revival in Ulster is to be condemned on biblical grounds, the same is true of all similar revivals.

The book is important, in the second place, because many both in Reformed and Presbyterian churches look for the only possible salvation of the church today in some revival yet to come for which they earnestly pray. While this hope of revival may be stronger in the British Isles than in America, it can also be found here. Just recently I have seen in an official publication of a Reformed church an earnest call to God’s people to pray for revival. Perhaps those who now long and pray for revival will understand the wrong of it if they read Hamilton’s penetrating analysis.

Hamilton’s analysis is complete. He deals with the idea of revival as such, but also treats related issues such as a lay ministry, women teaching in the church, revival meetings, testimonies at public meetings, ecumenical cooperation in revivals, religious excitement as found in revival circles, and visions which those under the power of the revival claim to have had.

Yet these practical issues are weighed in the light of more profound doctrinal issues: the doctrines of the church and the ministry of the Word, of the person and work of the Holy Spirit, of conversion and Christian assurance, of the law and its place in the Christian life.

Hamilton’s conclusion, after weighing all the evidence in the light of Scripture and the historic Westminster Creeds, is that the revival was not the work of the Spirit at all, that it was in fact a movement destructive of the Christian faith and church, and that it is, therefore, to be condemned.

These things badly need saying, and we are grateful that a book which says them is now available.

The Rock Whence We Are Hewn is comprised of various pamphlets and booklets written very early in the history of the Protestant Reformed Churches—between 1919 and 1940. The authors are two men whom God used in forming these churches—Herman Hoeksema and Henry Danhof. All the writings explain and defend the great doctrines of the Reformed faith that were fundamental to the founding of the Protestant Reformed Churches—covenant, predestination, particular grace and antithesis. These writings, therefore, were used to establish these churches in the very beginning of their history. The contents of the book are their foundational writings.

The title of the book is taken from Isaiah 51:1: “Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.” In this figurative way, the prophet called the people of Israel to look to their origins. This title calls the members of the Protestant Reformed Churches, including the ministers and other office-bearers, and especially the younger generation, to find in the book the doctrinal truths that are of fundamental importance to the Protestant Reformed Churches still today. By the work of the Spirit, these doctrines, confessed, defended and explained in the writings in this book, are the source of the churches—the rock whence they were hewn.

CONTENTS

Foreword
1. The Idea of the Covenant of Grace  (Spanish)
2. On the Theory of Common Grace
3. Not Anabaptist But Reformed  (Dutch)
4. Along Pure Paths
5. For the Sake of Justice and Truth  (Dutch)
6. Calvin, Berkhof, and H. J. Kuiper
7. A Triple Breach in the Foundation of the Reformed Truth  (Italian)
8. The Reunion of the Christian Reformed and Protestant Reformed Churches  (Dutch)
9. The Place of Reprobation in the Preaching of the Gospel  (Dutch) (Italian) (Portuguese)
Afterword
Appendix of Names

Christ is and was the king …
… whose kingdom is not of this world and who rejected all the glory that this world offers
… who refused to allow the Jews to crown Him king, though He was the King of the Jews
… who fought alone, without an army
… who was arrested by His own people and mocked by the representatives of the Roman Empire, the great earthly kingdom of that day
… who was crucified because He was King and remained King when He died
… who, being risen and ascended, is the King of kings and Lord of lords

To this divinely anointed King, this book is witness. Behold your King and worship Him! (The 8 chapters of this book were originally published as part of Herman Hoeksema’s longer work, When I Survey.)

Joel R. Beeke: “The best one-volume twentieth-century work [on Christ’s sufferings] is Herman Hoeksema, When I Survey …  A single, basic theme underlies each of six sections that were originally published as books of radio messages (1943-56) titled The Amazing Cross, The Royal Sufferer, The Power of the Cross, Rejected of Men, Jesus in the Midst, and Man of Sorrows” (in Joel R. Beeke and Sinclair B. Ferguson [eds.], Reformed Confessions Harmonized [Grand Rapids, MI: Baker, 1999], p. 259).

“The Royal Sufferer is such a lovely book.” – Yorkshire, England

On the night before He was betrayed, Jesus ate His last meal with His disciples. The heavy weight of the cross bore down on Him, yet His focus lay not on His own suffering, but on His imminent departure and what this meant for His disciples.

The Upper Room Discourse of John 14–16 records the words of great comfort Christ gave His disciples. He must indeed go away from them. But by doing so Jesus would bridge the gap between creature and Creator; between earth and heaven; and between sinners and the holy, just God. Christ is the way to the Father, and it was only through the way of the cross and His resurrection and ascension that His people could be reconciled to the Father, and receive the Comforter and life.

With clear and pastoral applications to the church today, Martyn McGeown leads us into the upper room to hear Jesus’ instruction alongside the disciples. It is in the upper room that we receive Christ’s exhortations and encouragement, heed His warnings, and appropriate His comfort through faith.

BOOK REVIEW

By Rev. Wilbur Bruinsma

Another excellent work by author Martyn McGeown. It is not a biblical/historical narrative as it may seem since it explains an event that took place in the upper room with Jesus and his disciples the night of his arrest and subsequent death. This book is, rather, an exposition of one of the most difficult discourses of Jesus recorded for us in the gospel accounts. Few writers would tackle a detailed explanation of it. Chapters 14-16 of John’s gospel account comprise last minute instruction Jesus imparted to his disciples before he left the upper room to make his way with them to the Garden of Gethsemane. Rev. McGeown divides his book into three parts along the lines of each of the three chapters, attributing to each chapter its own particular title while at the same time blending them together to emphasize the comfort Jesus imparts to his disciples and his church.

The reader will probably not consume this book in one or two sittings. It is the type of book that must be placed on the end table next to your recliner or easy chair. At that specific time of day that we set aside to read, pick up the book and read a chapter or two. You will discover that each chapter teaches a distinct, comforting truth that will leave you eagerly anticipating the next opportunity to read further. Rev. McGeown tackles the various concepts of Scripture such as love, faith, peace (and many more) using precise yet easy to understand language. Certainly, this is something the average reader is looking for! At times a book can become so abstract that we lose the line of thought and find ourselves rereading the last several paragraphs over again. I do not believe that this will be the case with this book. At the same time the young preacher will find this an excellent commentary on these chapters of the Bible that he can use to help stimulate his preparation of a sound, biblical sermon for his congregation.

But let the book speak for itself.

A striking feature of the upper room discourse is Jesus’ instruction concerning the Person and work of the Holy Spirit as the Comforter. After identifying the Spirit as our Comforter Rev. McGeown writes on pages 67 and 68,

Therefore, we know how the Comforter comforts: he comforts, strengthens, supports, consoles, and helps by bringing and applying the truth. When we are distressed and anxious, the only thing that we require is truth. We need something that corresponds to reality: we need to know about the true God and his love for us, we need to know about Jesus Christ and his perfect and finished work on the cross, and we need to know about his resurrection from the dead …

When we are sad, the Spirit, bringing the gospel, cheers our soul. When we are lonely and distressed, the Spirit, bringing the gospel, reminds us of God’s promise never to leave or forsake us. When we are suffering, the Spirit, bringing the gospel, reminds us that God’s grace is always sufficient to sustain us, and that truth does sustain us. Empty, seemingly pious platitudes do not comfort us: only the truth can do that.

In chapter 7 Rev. McGeown no longer keeps the reader in suspense as to the divinity of the Spirit. In this chapter he points out the necessity of the Comforter to be divine if he is to perform the work of comforting us. Chapter 18 explains that the Spirit is not only the third Person of the Trinity but that he was given to Christ in order to testify of Christ’s work for and in us. In chapters 21 and 22 Rev. McGeown carefully exegetes John 16:8-15 where Jesus speaks of the two-fold function of the Spirit in reproving the world while also guiding the church of Christ into the truth. If you are searching for an insightful explanation of the work of the Spirit in salvation then this book is a must read.

We are prone often times when reading the Bible for ourselves to give a cursory consideration of those passages that contain various truths we deem a little too deep for our understanding. Rev. McGeown treats the reader to simple but thorough explanations of some key concepts of Scripture. For example, the truth concerning love. The apostle John both in his epistles as well as his gospel account is known for his dissertations on love. It is not unusual then that John draws our attention to this concept in our Savior’s farewell to his disciples. This is especially true in John 15:9-13 where Jesus commands us to love one another as he has loved us. McGeown writes on page 191,

Love does not consist of empty sentimental feelings, but is very practical. Love selflessly gives itself for the welfare of the other. Love spends itself and is spent on the other. Love empties itself of everything in order to serve the other. That was Christ’s love for us, and it must be our love for our fellow saints. The more we abide in the love of Christ – by believing it, dwelling upon it, rejoicing in it, and being motivated by it – the more we will love one another.

 

This love must characterize our congregational life, our homes, the relationship between husbands and wives, the behavior of parents and children, the interactions between siblings, and the conduct of children in the Christian schools …

We as God’s people truly need a good dose of such love – especially in our dealings with others in the church. This is but a small quote of Rev. McGeown’s development on the concept of love. The reader can indulge in much more when he or she picks up the book for themselves.

The same is true in McGeown’s development of the concept of faith. He details for us using Jesus’ imagery of a vine and its branches the whole idea of faith as a power by which we are grafted into Christ and, as a result, the activity of faith as knowledge and confidence. He does not shy away from the truth that faith reveals itself by way of our good works. At the same time on page 143 he explains that believers look to Christ “to maintain us and support us, to produce fruit in us or to cause us to bear fruit, to make us holy, to give us grace and the Spirit, to give us peace, and for help in temptation. In short, we look to Christ for everything.” Chapter 11 was a highlight to me.

Again, the reader will find for himself or herself throughout the various chapters of this book a thorough development of such concepts as the world, temptation, tribulation, suffering, and more. As Christ addresses each of these in his farewell, Rev. McGeown refuses to slide over them without explaining them in detail.

At the same time he does not lose himself in the details of Jesus’ discourse without keeping in mind the historical context in which this instruction was given. The disciples of Jesus were confused. How could Jesus’ departure from this earth aid in the establishment of his kingdom as the Messiah? It hurt them deeply to know that he was soon to die; no, that Jesus was consciously walking in the way that led to death. Why? The instruction of these three chapters of John was specifically given by Christ to comfort his disciples and show the advantage of his departing in death. McGeown does not lose sight of this context. His explanation of the various truths of this discourse in every chapter are written on a personal level bearing in mind the struggles of Jesus’ disciples.

The book is certainly a worthy read. The RFPA has succeeded again in printing literature that will stimulate the reader in his faith.

“My friend is ‘over the moon’ with The Savior’s Farewell. Every time I see him, he extols the books value to him!” – England

“One of the author’s strengths is his regular reach into the historic creeds and confessions of the church … To be sure, McGeown’s work is a treasure trove of exegetical and pastoral insights, and, from that interest alone, pastors will want to lean into this resource.” – USA

From sketches of the lives of Martin Luther and John Calvin to an explanation of the reformers’ distinctive doctrine of the last things, this book ranges widely over the sixteenth-century Reformation of the church.

The Sixteenth-Century Reformation of the Church is divided into three parts: (fascinating) “Lives,” (significant) “History,” and (fundamental) “Doctrines and Issues.”

Written for believers and their children, rather than for scholars, the short but meaty articles will serve to introduce the Reformation to the reader who is ignorant of that grand work of Christ; to remind the reader who is familiar with the Reformation of its glories and worth; and to ground the believing reader in the truth of the Reformation confessed, as well as to help him or her in the holy life the Reformation called for. Especially the young people of the covenant will benefit from this book.

Written by various authors including the editor, David Engelsma. The writers are ministers of the Protestant Reformed Churches in America and of the Evangelical Presbyterian Church of Australia.

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 “It is a blessing to have such wonderful literature [The Sixteenth-Century Reformation of the Church and Prosperous Wicked and Plagued Saints] being published.” – Australia

“I am extra appreciative for The Sixteenth-Century Reformation of the Church. – Florida, USA

“Thanks for The Sixteenth-Century Reformation of the Church. It is very easy to read and interesting. My husband is a public high-school world history teacher and needs resources like this book that tell the facts (not from a secular point of view).” – Maryland, USA

Click here to read a review of this book by one of our readers!

For a chapter of this book in German, click here.
For chapters of this book in Italian, click here.
For chapters of this book in Portuguese, click here.

The Baker edition of Pink’s well-known and excellent work which includes all the material omitted in the Banner of Truth edition. See (1) “The Forgotten Pink” and (2) “Edited Half Away: Some Further Considerations over the Banner of Truth Edition of: Pink’s ‘Sovereignty of God.'”

Contents

Foreword to the First Edition
Foreword to the Second Edition
Foreword to the Third Edition
Foreword to the Fourth Edition

Introduction
Chapter I. The Sovereignty of God Defined
Chapter II. The Sovereignty of God in Creation
Chapter III. The Sovereignty of God in Administration
Chapter IV. The Sovereignty of God in Salvation
Chapter V. The Sovereignty of God in Reprobation
Chapter VI. The Sovereignty of God in Operation
Chapter VII. God’s Sovereignty and the Human Will
Chapter VIII. God’s Sovereignty and Human Responsibility
Chapter IX. God’s Sovereignty and Prayer
Chapter X. Our Attitude Toward God’s Sovereignty
Chapter XI. Difficulties and Objections
Chapter XII. The Value of This Doctrine
Conclusion

Appendix I, The Will of God
Appendix II, The Case of Adam
Appendix III, The Meaning of “Kosmos” in  John 3:16
Appendix IV, I John 2:2

Index of Scripture
Index of Authors

“This book by A. W. Pink is a ‘MUST READ’ book for a Reformed Christian … if you have never read it, you must read it. And if you have read it about 10 years ago, let me recommend you read it again. You ought to read the edition that is published by Baker Book House, which is the complete version. The Banner of Truth Trust has also a book by the same title but don’t buy it! You will be short-changed and you will not get your money’s worth. The reason is that they have omitted crucial chapters that define the Reformed faith! They left out a chapter on “Sovereignty of God in Reprobation,” etc., and all the appendices! They are Pink’s explanation of John 3.16, I John 2.2, the distinction between the will of God’s precept and decree, and the case of Adam.” – Singapore

“Pink’s unabridged book is extremely important to me. I think it was an absolute travesty what Iain Murray and the Banner of Truth did in cutting out so much of Pink’s book for their ‘British revised edition’ of the book.” – USA

If you could arrange to despatch two copies of The Sovereignty of God to my home address I will pass them on … The Banner version has been butchered to the extreme, so I rely on bookstores like yours.” – Brighton, England

“The Forgotten Pink” by Rev. Ronald Hanko is an article that demonstrates how the Banner of Truth edition of Sovereignty differs from the Baker edition. Read how much has been omitted and altered! A real eye-opener!

Click here to read this book in English.
Click here to read this book in Italian.
Click here to read chapters of this book in Portuguese.
Click here to read an excerpt of this book in Russian.
Click here to read this book in Spanish.

This book teaches children …

• what God’s law is: His ten words to His people
• how we obey God’s law: by loving Him and our neighbour
• why we keep God’s law: to thank and praise Him for delivering us from our sin

This book explains and applies each commandment in two to three chapters, covering both what God forbids and requires. Chapters include discussion questions, a Bible memory verse and a related psalm to be sung.

Ronald L. Cammenga is professor of Dogmatics and Old Testament Studies at the Protestant Reformed Theological Seminary in Wyoming, Michigan. He is a former pastor, and he and his wife, Rhonda, have eleven children and many grandchildren living in four states.

Ana Sebastián is a digital illustrator and visual development artist based in Madrid, Spain. Ana also likes to work with coloured pencils and watercolours, and enjoys reading and traveling in her free time.

The following review was written by Todd and Nicole Kooienga on The Ten Commandments for Children by Ronald Cammenga (Jenison, MI: Reformed Free Publishing, 2023). This review was originally published in the July 2023 issue of The Grandville Gleaner.

The Ten Commandments for Children is a valuable book for all ages. The book includes twenty-eight chapters. Each “chapter” is contained on two facing pages with illustrations. The first seven chapters give instruction on what God’s law is and why He has given us His law. Then there are two chapters for each commandments, with the tenth commandment having three. Usually the first chapter teaches what the commandment forbids, and the second teaches what the commandment requires.

The book can function as either instructional or devotional. We used it for family devotions and it worked very well. Each chapter includes a suggested applicable Bible passage (usually around 10 verses long), a memory verse, and a Psalter number. The length of the passages and chapters worked well without being so long that the children lose focus.

There are also three questions at the end of each chapter. These questions were excellent for reviewing and reminding what was taught. The questions in each chapter vary in difficulty, making it beneficial for both younger and older children, and even adults.

We appreciate how Prof. Cammenga does more than make general statements of what we are to do and not to do. But he makes pointed statements and questions to show how we are to apply the law to the lives of children, like reminding them that they are obeying the 1st commandment when they are listening in church on Sunday. Also, the book does well in the beginning and end of reminding us of how the law shows us our great need for Christ.

The book was written with children ages 6 – 9 in mind, but it can be of great benefit to older children and saints of all ages. The length of the “chapters” make the book well-suited to be used as a devotional. While the book is concise, it is by no means simplistic. There are many examples in the book that show what we might consider small or insignificant sins for what they really are; sins against God’s law whereby we see our old man’s hatred for God or our neighbour. The book shows how quickly we can forget God, His love for us, and our love and obedience to Him. Let us always be singing “Oh how love I thy law. It is my meditation all the day.”

The following review was written by Amanda DeBoer on the book The Ten Commandments for Children by Prof. Ron Cammenga (Jenison, MI: Reformed Free Publishing, 2023). This review will be published in the Clarion, a biweekly magazine of the Canadian/American Reformed Church federation, Vol. 72 No. 14, in November 2023.

In today’s day and age, where God’s law is more and more blatantly disrespected and ignored, it is so important to teach our children God’s most wise ways for our lives. The Ten Commandments for Children by Ronald L. Cammenga is an effective resource in this regard. Cammenga not only teaches the commandments, but also explores their depth and practicality in an age appropriate way. He has a kind, yet unwavering, manner of writing that is very appropriate for the topic. The Ten Commandments for Children will undoubtedly be a blessing for many families.

This book has been arranged logically. The first 7 devotionals talk about the commandments in general. This includes topics such as why we have the commandments and knowing our sins. After this, the author spends 2 to 3 devotionals on each commandment. There are 28 devotionals in total.

For each devotional, Cammenga included 5 different sections to work through. One section is called “Let’s learn a Bible verse” in which parents and children can read a short Bible verse aloud a few times. The other sections include the devotional, reading another, longer Bible passage, answering questions, and even singing a psalm! Cammenga used the 1912 Presbyterian Psalter for this, but the beauty of our Book of Praise is that it is easy to sing the same psalm. Parents could even look through the psalm suggested and find the stanza that best connects with what was taught in the devotional. It is clear through these sections that Cammenga’s desire was for the devotionals to be truthful and God-honouring.

Because some sections go deeper than others, this book could be tailored to each family’s need. For those who choose to use it as a bedtime devotional for one child, parents could pick certain sections to work through, based on their child’s age and abilities. Since my daughter loves singing before bed, we always included that as part of our devotional routine! Parents could also choose to do all the sections as an addition to family devotions after dinner with multiple children.

Here are a couple comments on some different aspects of the book. First, it was good to see that Cammenga did not shy away from practical examples that may even tickle an adult’s conscience, such as how we spend our Sundays. We all can be encouraged through this book in our thankful obedience! Cammenga also did not neglect to use the teachings of the Catechism. In one of the devotionals about the sixth commandment, the author defined what patience, peace, meekness, and kindness are. He also talked about loving our enemies. Does this not drip of Lord’s Day 40, Q. & A. 107? What a wonderful way to strengthen the Church-Home connection for our children! Third, since this is a book for children, there are, of course, illustrations. These are tastefully done and modestly presented. For each devotional, the different section titles all have their own colours. “Let’s Learn a Bible verse,” for example, is always yellow. In these ways the book is presented attractively to the readers.

Finally, Ronald L. Cammenga is a professor at the Protestant Reformed Theological Seminary … It is clear from the book that Cammenga is seasoned in teaching children. And he was, being blessed with 11 of his own to raise and teach! Cammenga has nicely, and wisely, come down to a child’s level to explain the commandments.

Overall, in the age that we live in, it is very good to have a book for children that teaches the commandments and does not shy away from explaining practically how we should be obeying them. I would recommend this book for children ages 8-10.

Read more reviews by Judy Joyce (Embracing a Healthy Family), Abby VanSolkema (The Left Fork), Dawn Peluso (Schoolin’ Swag), Lauren DuPrez (A Beautiful Inheritance), and Vanessa Le (The Outlook)!

“It is exactly what I was looking for in preparing messages for the youth in the congregation I serve. It’s first of all biblical. Secondly, it has depth of insight. Thirdly, it provides excellent application to our lives.” – USA

Watch an author interview on this book.

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The Three Forms of Unity:
The Heidelberg Catechism
The Belgic Confession
The Canons of Dordrecht

And the Ecumenical Creeds:
The Apostles’ Creed
The Nicene Creed
The Athanasian Creed
The Creed of Chalcedon

The Three Forms of Unity can also be read on-line.

On-line translations: many languages.

To order in N. America, please contact the Protestant Reformed Seminary

A compelling commentary on the Heidelberg Catechism produced in an attractive 10-volume set. The author, being a strong preacher of God’s sovereign grace in Jesus Christ and unconditional covenant of friendship, expounds the doctrines of Scripture in a warm and personal way so that the child of God who meditates upon these pages sees more and more how these glorious truths are, indeed, his “only comfort in life and death.”

“Yesterday evening I started reading In the Midst of Death. What lovely and vital teaching that ‘only when we contemplate the evil as a means to the end of the great good do we have full and perfect comfort’ (p. 19).” – England

“Thank you very much for the books! Herman Hoeksema´s interpretation of Heidelberg Catechism arrived safely and I´m so excited about it! Why? Because tomorrow I will start teaching the Heidelberger to the adult members of my church for the first time in my life! I believe that God gives me mighty helper for this teaching in Hoeksema!” – Czech Republic

“I am part way through Lord’s Day 3, taking a section at a time, slowly, and taking time to really think about it. I am finding it so very good and its teaching is so foundational and it makes me so thankful that the Lord has delivered me from the lie that there is any good at all in me, by nature. I will go on to study book 2 again afterwards.” – England

This second volume of meditations from the hand of Rev. Gerrit Vos, describing to us the sufferings and glory of our Lord, gives another evidence of his remarkable ability to make language live and make words speak to us.  We are carried along with him, so that we share his delights, his blessings and comforts that he draws from the Scriptures.  Those who knew him well recognized his unique character and the peculiar gifts God had entrusted to him.  It was often said, “There is but one Rev. Vos.”  He could be jolly, but also deeply serious.  He could rise to heights of enthusiasm and zeal, but he could also descend to depths of sorrow and pathos.  He could rejoice with those who rejoiced and weep with those who wept.  He lived a full and rich life in the ministry of the Word, thought much of his Christine and also of his children, but no less of the church and the cause of God’s kingdom.  Those of you who never knew him can still share with him in his meditations the riches of God’s grace as revealed to us through our Lord and Saviour Jesus Christ.

“The Unspeakable Gift [that I ordered] was a present for somebody but could you send me another copy for myself? I just love the meditations of Vos.” – Lancashire, England

Showing Christ in the Psalms & looking at a consensus of opinions on Psalms & instrumental music in worship

“Revs. Kerr and McDonald ably represent the robust, vibrant teaching of historic Presbyterianism in defence of exclusive, unaccompanied Psalmody. The articles are relevant, challenging and eminently biblical; and the supporting consensus of opinion, from apostolic times down, shows that to contend for exclusive, unaccompanied Psalmody is neither unnecessary, nor divisive”  (Rev. Chris Conners, Evangelical Presbyterian Church of Australia).