The author’s narrative recounts the reformation of the church in 1834, when Hendrik de Cock witnessed against the false doctrines and unspiritual character of the state Reformed church of the Netherlands. After having been unceremoniously suspended and deposed from office, he led his congregation to return to the biblical worship of God in Christ Jesus as set forth in the Reformed creeds, which represents the faith of God’s saints throughout the ages. His courageous testimony has inspired the witness of hundreds of thousands of people throughout the world until this day.

This book therefore recounts one man’s struggle against the perversions of Scripture by the vast majority of ordained pastors in the state Reformed church with its million or more spiritually sleeping members. Contra mundum was the character of this struggle for the truth. De Cock’s witness therefore was a trumpet blast in the night of spiritual darkness that awakened God’s people at the morn of a new day, while at the same time it angered and galvanized the unfaithful ecclesiastical administrators in opposition. De Cock gave witness to the sole authority of sacred Scripture and to the binding authority of the Reformed creeds, which for Reformed believers is derived from the binding authority of the Bible.

“If first impressions count for anything, this book is a winner from the start. It has a sharp, handsome look and feel. From front to back, it’s been professionally produced and that made this reviewer favorably inclined from the start. The Reformed Free Publishing Association has done justice to the subject by packaging this substantial volume with great care. The subject is a compelling figure from our Reformed church history in the Netherlands: Rev. Hendrik de Cock. He was a leader in the Secession (or ‘Afscheiding’ in Dutch) of 1834. The Lord worked through de Cock to recover the Reformed faith in the Netherlands after a period of great darkness and decline. This book traces his story in great detail. There is no other book like this in English—it is truly one of a kind … 1834 is a masterpiece of Reformed church history.  Well-written and the product of countless hours of research, it was a delight to read” (Clarion and Una Sancta).

“This book will prove to be enjoyable for the average reader. It was written in a well-organized format and uses clear language which avoids highly academic terms. It is also illustrated with several pictures … The author explains the grounds for the Secession in a very carefully reasoned, but also a very sympathetic manner. Kamps defends his thesis as one who also takes very seriously the marks of the true and false church as confessed in the Belgic Confession (Art. 29). He demonstrates that these marks were central in the mind of Hendrik De Cock. The Secession was a reformational movement calling believers back to the Scriptures and thus returning to be a true church. The assertion that the Secession was intended as a return to the Scriptures has been readily defended by Kamps. As we see departures from Scripture characterizing some of today’s churches, this book is recommended to all students of our Reformed history who have a burden for Biblical faithfulness in our Reformed churches” (Messenger).

Prof. Engelsma: “This is a book about a spiritual hero. One day, God will honor him before all humans, especially before his contemptible enemies—ostensibly colleagues in a Reformed church—who persecuted him, and before the scarcely less contemptible ‘friends,’ who nevertheless refused to join him in his separation from the false church, which would have meant sharing his reproach—the reproach of Christ. The hero was an otherwise very ordinary preacher in the Reformed Church in the Netherlands in the early 1800s, Hendrik De Cock. His heroism was his lonely act of separating from the state Reformed Church, which had become apostate, and with his loyal congregation in Ulrum returning to the true church manifesting the marks of the true church as delineated in Article 29 of the Belgic Confession of Faith. Emphatically, as the instrument of the act declared and as the title of Kamps’ book expresses, the act of De Cock and his congregation was return, not only or even mainly separation, but return—return to the truth of the gospel, return to the true church, return to Christ Jesus the head of the church. This was the everlastingly worthy heroism of the reformation of the church in the Netherlands in 1834, as it is wherever and whenever reformation takes place. For this act of courage in the fear of God, a courage that despises the fear of man, the hero suffered greatly, as such heroes always do. He was fined, abused, and imprisoned by the state. He was maligned, disciplined, and deposed from office by the church. By all, he was defamed. By avowed friends in high places in the state church he was abandoned.”

“What a wonderful reference book to have. So glad the RFPA took this one on.” – Illinois, USA

“As I began to read this book, I must say that I increasingly looked forward to the time, after the house was quiet at night, when I could sit down and read it. Living in a world where good is called evil and evil is called good, where godliness of life and a sanctified walk are slandered, and where the place of the Reformed believer in this world gets smaller and smaller, it is good to sit down in the quiet of one’s home, close the door on the world and read an account of church history like this. The experience of Hendrik De Cock was the same as all faithful saints of God throughout church history who boldly and without compromise confessed the truth. It is encouraging to read of the mighty work of God in His despised and persecuted saints so that they are able to confess, ‘Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven’ … There is one aspect of the book that I would like to emphasize in this review. It is the author’s insight into how false teachers and heresy soon come to dominate the church and how the false and apostatizing church works to threaten and intimidate the faithful into silence. This was the situation in De Cock’s day and whenever there is apostasy in the church. In contrast to this, the author points out the only way that God preserves to Himself a remnant that continues to confess the truth, and that is in the way of a sharp, uncompromising condemnation of the lie and a clear and zealous confession of the truth.” –  Michigan, USA

BOOK REVIEW by Rev. Clayton Spronk

1834, the title of the book, is the year sixty-eight members of the Reformed congregation in Ulrum signed a document entitled Act of Secession or Return. By this act these Reformed believers separated themselves from the government sanctioned Reformed Church in the Netherlands and formed a new congregation that was (re)committed to the principles of the sixteenth-century Protestant Reformation. In the first 239 pages Marvin Kamps deftly explains and analyzes the events that resulted in faithful Reformed believers’ leaving a false church in order to begin a new true church of Jesus Christ. Kamps appropriately focuses on Hendrik de Cock, the pastor of the Ulrum congregation in 1834, whom God used almost singlehandedly to spark a momentous Reformation of the church commonly referred to as the Afscheiding in Dutch or Secession in English. The last 251 pages contain seven very valuable appendices, which would be worth purchasing and reading on their own. These appendices contain important historical documents that Kamps translated from Dutch into English.

The value of the first part of the book is that Kamps accurately explains the doctrinal significance of the Secession. In the preface Kamps explains that doctrine is his main concern. He writes, “In my recounting of the Secession of 1834 and the reformation of the Reformed church by Hendrik de Cock on the basis of the sole authority of the Bible, I will limit myself to the doctrinal issues of that reformation” (xvi). Because of this doctrinal concern Kamps does not focus on the historical question, how did the Secession come about? Rather the focus is on the weightier question, in what ways was the Session a true and necessary Reformation of the church of Jesus Christ? Kamps’ explanation is that the Secession was a true and necessary Reformation because it involved a rejection of false doctrine and a return to right doctrine as set forth in the Reformed confessions.

Kamps implies that his analysis of the issues involved in the Session is controversial. He writes, “The reformation of 1834 is often viewed superficially as a controversy about the “hymn question” and the error of baptizing children whose parents were not members of de Cock’s church in Ulrum” (152). Kamps recognizes that de Cock ran afoul of the state Reformed Church’s officials because he vehemently opposed the hymns that the state church adopted and because he agreed to baptize the children of parents who were not members of the Ulrum congregation. Kamps admits that these two actions contributed to the state church’s decision to discipline de Cock and finally depose him; and the deposition of De Cock eventually convinced members of the Ulrum congregation to secede from the state church in 1834. But Kamps rightly explains that the Secession involved other more central doctrinal issues than the “hymn question” and De Cock’s act of baptizing the children of parents who belonged to other congregations.

The Secession of 1834, Kamps explains, was a true and necessary Reformation because of the deep doctrinal division that developed between the state church and de Cock and his followers. The division was not the fault of de Cock. The division was the fault of the state church that for decades prior to 1834 allowed doctrines to be taught that contradicted the Reformed confessions. This animosity toward the Reformed confessions resulted in a very sad and important decision by the state church’s synod in 1816 to replace the Formula of Subscription adopted by the Synod of Dordt in 1618–19, which when signed constituted an oath to uphold and defend the confessions, with a new Formula. With this new Formula the state Reformed church rejected the Canons of Dordt! It referred only to the Belgic Confession and the Heidelberg Catechism. But this new Formula used language that did not bind the signatories to uphold and defend these two confessions. The new form “opened the way for the approval of all manner of unfaithful preaching in the churches … so that in the state church preachers were permitted to deny total depravity, sovereign election, the eternal divinity of Christ, the reality of hell, and even the doctrine of the Trinity” (19).

The state church had fallen away from the Reformed confessions, and therefore from the truth of scripture which they set forth. The Arminianism that the denomination rejected at the Synod of Dordt as the enemy of Reformed truth had come to dominate the denomination. De Cock grew up and entered the ministry in the state church oblivious to its apostasy. Kamps provides an excellent account of de Cock’s discovery and then heartfelt conviction of the Reformed faith.

Although it is true that de Cock is the central figure in the Secession’s break from false doctrine and return to Reformed orthodoxy, you will find in Kamps’ account a description of how God used many influences to help him along the way. Kamps explains how de Cock was helped by his wife, John Calvin (by reading his Institutes for the first time during his ministry), Rev. Dirk Molenaar, Rev. Cornelius Baron van Zuylen Nijevelt, and the faithful consistory members of the Ulrum congregation. God graciously opened de Cock’s eyes so that he understood the truth and could see the apostasy of the state church.

Kamps highlights de Cock’s witness to the Reformed truth, especially to the doctrines of election and regeneration. In the state church the doctrine of election was rarely taught. Those who did speak of it openly taught the Arminian view of election condemned by the Canons of Dordt. And at least one minister was bold enough to reject the doctrine of reprobation. Over against this de Cock witnessed to the truth of unconditional election and reprobation (139–45, 274, 289–90).

Many in the state church also denied the necessity of regeneration. This included a rejection of the doctrine of total depravity. Sinful man does not need the Holy Spirit to sovereignly regenerate him, many taught, because man has the natural ability through moral persuasion and encouragement to choose to believe. Over against this de Cock witnessed to the truth of man’s natural total depravity and complete dependence on God to sovereignly bestow upon him new life in order to be saved (146–52).

Kamps, to his credit, is favorably disposed toward de Cock and portrays him as an imperfect sinner that God was pleased to use as a hero of the Reformed faith. After his conversion de Cock energetically promoted the truths of the Reformed faith in his preaching and writing. With his own money he published the Canons of Dordt for distribution. He was faithful not only to teach the truth but to condemn heresy. He was not afraid to name names and to use appropriately sharp language. He publicly charged Rev. Brouwer and Rev. Reddingius with the sin of oath breaking because these older pastors had signed the 1618–19 Formula of Subscription and failed to do anything to refute false doctrines that contradicted the Reformed confessions de Cock willingly stood up for the truth against friends, which is evident in the correspondence between de Cock and P. Hofstede de Groot that Kamps provides in the appendices. De Cock defended the genuine faith of the poor and uneducated people who separated themselves from the state church after they were unfairly disparaged by the educated elites of the state church. Noteworthy too is de Cock’s respect for church government. Even though he was unjustly suspended and then later deposed from office in the state church, de Cock submitted and patiently pursued every avenue of protest available to him in the state church where church government was thoroughly corrupt. And de Cock, along with his wife and many other saints, willingly suffered persecution for the truth’s sake.

After all of the avenues of protest were closed and the state church had shut de Cock out of the office of the ministry, De Cock agreed that separation from the state church was necessary. Thus began, as Kamps explains, a reformation of immense significance (see especially chapter 9). For first, this was indeed a doctrinal reformation. Kamps explains this well throughout his explanation of the history and provides ample evidence of this in the appendices. De Cock and his followers started a church that would no longer allow denials of the Trinity, of the divinity of Jesus Christ, of the doctrine of predestination, of the necessity of regeneration, or of any other doctrine taught in the Reformed creeds. The binding authority of the Reformed confessions was re-established, which created true unity in the truth. The restoration of right doctrine helped bring about a restoration of the pure preaching of the gospel and the proper administration of the sacraments, two marks of the true church of Jesus Christ. And by breaking away from the state church the Secession restored proper church government, freeing the church from improper intrusions by the civil government, and establishing the proper rule of elders (the importance of this cannot be overstated, for this marks the first time that a Reformed Church in the Netherlands would be completely free of the intrusion of the civil government, at least regarding the spiritual rule of the church). Included in this restoration of church government was the exercise of Christian discipline, the third mark of the true church, that was so lacking in the state church that de Cock was advised that nothing could be done to discipline those who openly denied the truth or taught false doctrine opposed to the truth (see appendix B and compare 254 and 259).

We should thank God for de Cock and his role in the reformation of the church that began in 1834. As a true Reformed movement the Secession churches continued to grow and develop in the Reformed faith. And Kamps explains that de Cock received great help from other men in this work of continuing Reformation. Some of their names are probably familiar to you—Scholte, Van Velzen, Brummelkamp, Meerburg, and Van Raalte. Thankfully the Lord used these men even to prevent de Cock’s wrong view of baptism from being adopted by the young Secession denomination. It is quite remarkable that these younger men stood up to the man most responsible for the formation of the denomination. It is probably even more remarkable that de Cock had the humility to admit his error and apologize in writing to the synod of the churches. But most importantly God ensured that the Secession denomination would uphold the right view of the sacrament of baptism. You can read about this fascinating and important history in chapter 8. There are many reasons 1834 is worth the investment it takes to buy it and read it. It is written in a way that is accessible to most readers, including teenagers and maybe even preteens. For Reformed Christians who are the spiritual descendants of the Secession the history is vitally important. Reading this book will make you appreciate anew the truths of the Reformed faith, especially the truth of salvation by God’s sovereign grace. And reading this book will increase your gratitude to God for delivering our forefathers from apostasy and thus delivering us; and for returning them and us to the true church.

Finally, I would like to mention that the book is also available in both the epub and mobi digital formats. I read the hardcover edition but used the mobi format on my Kindle Fire tablet to write this review. The ability to search the book electronically is especially useful. For example, my tablet tells me that the word election appears 98 times in the book, and it allows me to scroll through a list of every use of the word within its context.

In either the hardcover or electronic format, I highly recommend the book.

BOOK REVIEW in the English Churchman

I first came across de Cock some years ago when I found an English translation of his work against hymns. Here at last is an excellent biography of the man, his life and legacy. It is a big book which it needs to be in order to present a comprehensive picture of De Cock.

In all there are 9 chapters followed by 7 Appendices and Bibliography. Regrettably there is no Index. In Chapter one Kamps describes the background to De Cock’s life under four headings – his National, Ecclesiastical, Social and Familial Circumstances. What surprised me, because I knew so little of the Ecclesiastical Dutch history, was the usurping of the Reformed Church by the State in 1813-1816. As Kamps puts it, there was effectively a coup d’état. The outcome of this seizure of the Church was a rewriting of the Formula of Subscription. No longer was there any reference to the historic creeds of the Church, rather ministers were merely to promote the ‘interests of Christianity in general.’ Subtlety and craft became the new ethos. Creedal confession was pushed into the background. The outcome was inevitable. As Kamps puts it, the Church acted dishonestly. Unsurprisingly there were dissenters to all this – the Reveil Movement and the Conventicles. Into all of this was De Cock, born in 1801.

Chapter 2 covers De Cock’s ministry in the State Church. It is fascinating to see how liberals used, for example, the Belgic Confession (Art. 7) to overthrow all Confessions. Their fundamental problem was a disbelief in the final authority of Scripture hence the dismissal of Creeds as worn out useless statements. With a sleight of hand the liberals constantly deflected focus from Scripture and Creeds to the more nebulous object of ‘the spirit of Christianity.’ Liberal attitudes ranged from studiously avoiding any debate with De Cock, tolerating him (presumably hoping he would go away), ignoring him but, ultimately, they charged him with failing to understand that appeal to outdated creeds was no longer relevant. De Cock, according to liberals, was simply ignorant of what constituted true, living Christianity. Meanwhile De Cock continued to preach the old faith which was drawing a lot of attention from the people.

Chapter 3 examines De Cock’s spiritual awakening. For many years in the State Church, liberalism was the main ideology espoused. The struggle over orthodoxy is exemplified in the debate over the First Table of the Law and God’s revelation of himself. The liberals rejected Scripture (as the final revelation) and the miraculous. It was this that led to the Secession of 1834. In that year an exposition of the Belgic Confession by Reddingus was published which explicitly denied the core doctrines of the historic Christian Faith. It was also the year of De Cock’s conversion. Kamps explains in detail the factors which brought that about.

In Chapter 4 & 5, Kamps outlines the contours of De Cock’s theology, in particular his witness to the truth of Scripture, the Canons of Dordt and the doctrine of God’s sovereign grace in election and regeneration. Kamps gives an interesting evaluation of the issues of 1834 reminding us that it was more than hymns and baptism, rather at the core were the issues of sin, grace and salvation thus demonstrating that nothing less than the heart of the gospel was at stake underlining the true significance of 1834 and therefore of vital importance to all who love these precious truths. In other words, the very essence of Christianity was in peril.

The climax of the struggle is dealt with in Chapter 6. Here we come to the cost of standing for truth. De Cock’s witness brought upon him all kinds of charges, slander and misrepresentations. In due time, De Cock was disciplined. It seemed that everything he did was a just cause for allegations, charges and discipline. After a long and tiresome process, without receiving any justice, the consistory adopted the Act of Secession on 13 October, 1834.

Interestingly, Kamps examines the role of De Cock’s wife in Chapter 7. It is both fascinating and appreciated. Too often the sacrifice of wives is overlooked. Kamps has done the reader a service in presenting to us her faithfulness, support and courage in the face of the most dreadful slanders.

What happened after the Secession? That is dealt with in chapter 8. It is refreshing to note the growth and development of the Secession. Ministers from the State Church joined De Cock. Congregations sprang up. By April 1835, there were sixteen congregations represented at the first meeting of the Secession Ministers. The first Synod was held in March 1836. Kamps helpfully describes the discussion within the Secession over two issues (Church Membership and Baptism) that were to define the direction of the Secession. There was further discussion over Church Order that was equally significant for the new body.

De Cock in God’s providence was to die in 1842 but he was preserved long enough to see a solid foundation laid and the beginnings of a return to a robust adherence to The Faith. By 1854 membership of the Secession stood at over 42,000, increasing by 10,000 in 1858. In 1870 membership reached 100,000 with 300 congregations and 270 ministers. This was the Lord’s testimony to the truth of the Secession.

The significance of 1834 is described in detail in chapter 9. This is a vital part of the history without which 1834 would be meaningless. As Kamps states, “it restored to the Reformed believers in the Netherlands the gospel of salvation in Christ Jesus by faith through grace alone.” That one statement is enough (though Kamps proceeds to spell out the full significance in some detail in a number of areas) to demonstrate that every believer has an interest in this. It is not an abstract history but one that is continually repeated through time. This is the spiritual legacy that we are required to know, subscribe to and defend, and if necessary to suffer for.

What follows are a series of documents that are crucial to a full understanding of 1834. They should not be neglected but read carefully, besides they are full of fascinating details, arguments and insights that remain relevant to our day.

This is an excellent work and given one’s interest in De Cock it is difficult to say anything negative. One suggested area that a future edition might revise is the use of polemical observation. It may of course be argued that they are essential to a fuller grasp of what is at stake.

Overall, an excellent book, worth getting and keeping. Here is a glorious history that will make every British believer rise up and give thanks to God. Further, it will encourage and embolden modern Christians that with such a legacy and heritage they can do no less that publicly adhere to the same truths that De Cock lived and suffered for. May this book be widely sold and read requiring further editions to be printed.

BOOK REVIEW by Dr. Eugene P. Heideman, professor emeritus, Western Theological Seminary, Holland, MI, USA

As the “Father of the Secession of 1834” in the Netherlands, Hendrik de Cock is a crucial figure not only in the history of Reformed churches in the Netherlands, but also in the history of Dutch Reformed denominations in North America. Marvin Kamps writes that “The significance of the Secession is that it restored to the Reformed believers in the Netherlands the gospel of salvation in Christ Jesus by faith through grace alone. The significance for us in North America is that through our fathers who immigrated to this continent, we are instructed in the same confession of faith on the basis of God’s Word. All true Reformed believers [in North America—EPH] are the heirs of the saints of the Secession of 1834” (231-232).

Because Hendrik de Cock and his writings are largely unknown today by the majority of the members of the Dutch Reformed denominations in the English speaking world, this book is important for making available to English readers a brief biography of Hendrik de Cock and his role as a leader of the Secession of 1834. It is especially valuable because approximately one half of its pages consist of Kamps’ translations of key writings by de Cock and several of his defenders and opponents. He writes that the translations are included because “they will give the flavor of the controversy and testify to the serious nature of the apostasy in the state church, while describing the determined, godly witness and pleas of the humble Secessionists” (xvii).

In his “Preface,” Kamps evaluates the place of de Cock and the Secession of 1834 in the various Dutch Reformed denominations since 1834 and the present. He writes that each of his readers will have to answer for himself the question, “Am I truly a spiritual son of this reformer of the Reformed Church?” (xii). Although this book is published by the Reformed Free Publishing Association, Kamps intends it to be read by all those who in one way or another trace their roots back to de Cock as their spiritual father (xii).

This book is helpful in tracing de Cock’s conversion from the liberalism of the the faculty in the University of Groningen to the Reformed orthodoxy of the Heidelberg Catechism, the Belgic Confession, and the Canons of Dordt. Inclusion of a translation of the text of “Reformed Doctrine” by C. Baron van Zylen of Nyevelt frames de Cock’s conversion in the context of the theological defense of Reformed orthodoxy that others in the national Reformed church were fighting for after King William I promulgated the new church order in 1816 (82-93).

Kamps must also be commended for informing his readers about the circumstances that brought de Cock to republish in 1833 the Canons of Dordt and the Compendium that were being suppressed by the Directorate of the Netherlands Reformed Church. In the same year he produced his notorious attack on the unorthodox teachings of the “two wolves,” G. Benthem, Reddingius and L. Meijer Brouwer, pastors who had departed far from the faith as defended by the 1618-1619 Synod of Dordt. Inclusion of de Cock’s introductions to the “Decisions of the National Synod of Dordrecht” (117-126) and the “Compendium of the Christian Religion” are conveniently available for the first time to English readers (129-133). Equally valuable for an understanding of the significance of the Secession of 1834 is Kamps’ translation of his defense of Reformed doctrine against the teachings of Reddingius and Brouwer (313-365).

The leaders of the Secession of 1834 maintained that the Formula of Subscription signed by ministers in the Netherlands Reformed Church had to be interpreted to mean that they were loyal to the doctrines in the three Confessions because they are fully in accord with Scripture, not in so far as they are in accord. De Cock charged that pastors were breaking their oath when they openly deviated from the doctrines of the Trinity or original sin and taught an Arian Christology in place of the Christology of the Nicene Creed. Kamps enables his readers to judge whether de Cock was fair to the pastors when he includes both his translation of Groningen professor Pieter Hofstede de Groot’s defense of the pastors and the Reveil attorney C. M. vander Kemp’s response to Hofstede de Groot (366-450). Along with the inclusion of Hofstede de Groot’s defense of the pastors, Kamps’ translation of the correspondence between de Cock and Hofstede de Groot, who were close friends in the University and thereafter (de Cock succeeded Hofstede de Groot as pastor in Ulrum) until de Cock’s conversion, adds much to the value of this book.

Kamps traces the growth of tension between de Cock and Hendrik Scholte about matters of church order, the baptism of children of non-communicant members of the church, and the relation of church and state. He sides with de Cock for being a strong defender of the old Church Order of Dordt in opposition to Scholte who proposed a more radically congregational polity. De Cock opposed Scholte who insisted on restricting infant baptism to children of parents who had openly confessed their faith before the elders of the church. On this issue of infant baptism, Kamps sides with Scholte and Van Velzen against de Cock. He also takes the side of Scholte against de Cock on the separation of church and state. He criticizes de Cock for still holding to remnants of a “Volkskerk” tradition of church-state relationships, while Scholte is commended for his acceptance of the American distinction as understood at the time of the Secession.

In contrast to Hendrik Scholte who had secession in his blood and left the Netherlands Reformed Church without looking back, de Cock withdrew from it reluctantly. His “Act of Secession or Return” was written in the hope that the Netherlands Reformed Church, even though it was a false church, could still be brought to repentance and “return to the true service of the Lord” (246). On this point, Kamps stands closer to Scholte than to de Cock. As Miskotte pointed out in his 1934 centennial address on de Cock’s role in the Secession of 1834 (K. Miskotte, Korte Nabetrachting, 1834, p. 83), de Cock still held high regard for God’s faithfulness to His people unto the third and fourth generation, with the result he was ready to baptize children of non-communicant members. He still retained remnants of hope that the term “false church” was not the last word for the national “volkskerk.”

Kamps recognizes that there were ministers in the Netherlands Reformed Church who remained true to the faith and manifested true faith and godliness. One such was Dirk Molenaar, whose correspondence with de Cock is translated and included in the book. Scholte recognized the true witness of Molenaar, but accused him of cowardice when he bowed to the pressure of King William and the church Directorate to keep silent. Kamps uses a harsher term when he writes that Molenaar was “disobedient” by remaining in the Netherlands Reformed Church (251). Kamps is more positive toward the “Seven Gentlemen” in the Hague, including C. M. vander Kemp, who did not withdraw from the national church but remained within its fellowship and fought from within for the reform of the church (407-409).

We owe a great debt to Marvin Kamps for making available to English readers his biography of Hendrik de Cock in the context of the Separation of 1834. We have here in English a number of translations pertaining to the Secession that are essential for understanding what happened in the Netherlands in 1834 and in the emigration movement led by Hendrik Scholte and Albertus Christiaan Van Raalte beginning in 1847. It is unfortunate that no index is included in this important book.

This is the encouraging story of a true church of Jesus Christ with very humble beginnings. The congregation of mostly poor farmers faced and survived many challenges, some due to her isolated location in a hook-like bend in the Grand River. But this one-hundredth anniversary book of Hope Protestant Reformed Church (PRC) in Michigan (1916-2016) is more than a record of Hope’s history. More importantly, it reveals the secrets of her continuance as a faithful church today: biblical and Reformed principles which, if heeded, give Hope and like-minded churches hope for tomorrow.

This centennial book traces Hope congregation’s life from its earliest beginnings, through its various ministers (including George M. Ophoff and Herman Hanko) and periods without a minister, and via interviews with its members, etc. The official work of the consistory (including minutes of interest) and diaconate; preaching, Bible societies, catechizing and congregational worship; mission work in Lansing, Singapore and Myanmar; the establishment of three daughter churches (Faith PRC, Grandville PRC and Grace PRC); hosting young people’s conventions; building projects; Christian education; and even memories of the 1956 tornado—all are treated in this volume. It is packed with photos, maps, letters, etc.

Under the figure of a well-tended garden (Isa. 58:11), the author tells the history and development of the Protestant Reformed Churches in America. Its roots are traced from the Reformation to reforming movements in the Netherlands, from Dutch Reformed immigrants to its birth as a denomination, and from there to about 1990. Trials and triumphs alike are narrated as God’s gracious care for his people is demonstrated.

Two books on early Protestant Reformed history may be read on-line:

A Study of the Relation Between the Views of Prof. R. Janssen and Common Grace by Herman Hanko (covers two, related, doctrinal controversies in the Christian Reformed Church [1920-1925]: the Janssen controversy over the nature and authority of Scripture and the common grace controversy, shedding much light on PRC origins)

The History of the Protestant Reformed Churches by Herman Hoeksema (covers 1924-1936)

“I’m reading A Watered Garden by Gertrude Hoeksema. This is a very useful book because it gives me an insight into the roots, birth and development of the PRC. A very special and valuable book.” – England

“A church reformed and always reforming, according to the word of God” means that a truly Reformed church continues to live by the word of God from age to age, applies it to every aspect of her life, maintains the sound doctrine of the creeds from generation to generation, resists every threat to the Reformed faith and develops the truth of the holy Scripture.

Always Reforming shows how the Spirit of Christ has carried on the reforming work of Christ in the sixteenth century in one particular branch of the church of the Reformation. A successor to The Sixteenth-Century Reformation of the Church, this book traces the continuing reformation in the Netherlands in the seventeenth and nineteenth centuries and in the Protestant Reformed Churches in North America in the twentieth century. The fivefold division of this book recognizes the ongoing reformation of these Reformed churches as having taken place in the five distinct and doctrinally significant controversies, including sovereign grace (the Synod of Dordt, 1618-1619), uncommon grace and God’s unconditional covenant.

Amongst the highlights of the 35 short chapters of Always Reforming are “The Poisonous Petals of the Arminian LILAC” (ch. 2), “The Afscheiding and Christian Education” (ch. 12), “The Covenant Doctrine of the Fathers of the Secession” (ch. 14), “Dr. Abraham Kuyper, Politician—A Critique” (ch. 21) and “The Split of 1953: Reflections” (ch. 35). This fine book will be of interest to all who enjoy reading the history of the church and who are seeking church reformation in our day.

Written by various authors including the editor, David Engelsma

“… a thorough, solid, scholarly, and wide-reaching panorama of theological themes … Have we given as much thought as we should to the place of the covenant in Christian theology? Arminianism, particular grace, common grace, regeneration, the promise and command of the gospel, church government, the place of children in the covenant, commitment to Psalm singing, Christian education, and the well-meant gospel offer of the ‘apostate’ State Church of Holland, which, along with other contentious issues, led to the secession in 1834, are discussed at considerable length. These, and a whole plethora of mind-stretching, biblically-challenging themes, are brought forward for consideration. The book ends with a ringing challenge—’Is there among us today a lack of interest in sound doctrinal preaching? Do we clamour for less emphasis on doctrine and more emphasis on daily living? Is there a trend among us towards worldly-mindedness, even though we may not be aware of it? Have we become lethargic? …’ [This book is] of great interest to the student and scholar, worthy of a wide academic readership, and an important contribution to areas of considerable ongoing discussion” (English Churchman).

The Battle for Sovereign Grace in the Covenant recounts much of the gripping history of the schism of 1953 within the Protestant Reformed Churches (PRC), the culmination of the hard fought battle for sovereign grace in the covenant. The book includes new, important details that have not been previously published and also provides the history of the controversial adoption by the PRCA of the Declaration of Principles, the document that in some ways occasioned the schism of 1953. In the appendices of the book, Engelsma gives a brief, valuable commentary on the Declaration, the first commentary to be written. Photos of the key figures in the controversy are also included.

Click on the links below for a review of this book on the Young Calvinist Blog.
Part 1    Part 2    Part 3

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

A companion book to Portraits of Faithful Saints, also by Herman Hanko

The history of the Christ’s church is a record of battles fought for the truth. Peter warned the New Testament church that false teachers would creep into the church, bringing in their destructive heresies. Over the last two millennia, heretics have sought to undermine the foundation of the church by attacking every area of doctrine. And the attacks continue to the present day. A right knowledge of these heretics and their pernicious errors is essential if the church will defend the truth over against the various current forms of the lie. Therefore, a book that describes the heretics in their historical setting is immensely valuable. Contending for the Faith is such a book.

In a unique way, Contending for the Faith presents the history of heretics that have troubled the church over the last two thousand years. What sets the book apart is its evaluation of every heresy from a consistently and unashamedly Reformed perspective. The reader will readily grasp the significance of the early heretics as Prof. Hanko demonstrates the connection between their heresies and the errors from AD 100 (Marcion) to the present day (Federal Vision theology). The vibrant writing style brings the heretics—ancient and modern—to life. This trustworthy guide to the heretics equips believers today to “contend for the faith which was once delivered unto the saints” (Jude 3).

To read chapter 34, “Common Grace,” in Portuguese, click here.

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

“Contending for the Faith has been so helpful, as I am battling some of the same heresies that our brothers and sisters faced in the past.” – England

“Thank you very much for the book we received today on the covenant … It is a subject about which we are desirous to learn. I have just finished reading Contending for the Faith by Prof. Hanko and have found it to be very helpful and insightful. A real blessing.” – England

“Contending for the Faith by Herman Hanko is [a] classic. [It is very helpful] to know more of Charles Darwin and evolutionism.” – S. Wales

“I highly prize Contending for the Faith by Hanko because it’s packed full of useful information concerning the heretics throughout church history, which are a present danger to the church today. I keep my copy close at hand because it’s such a useful reference book. I want to order a copy for a Nigerian pastor.” – Lincolnshire, England

“Contending for the Faith by Hanko is very useful when dealing with heretics.” – England

“Portraits of Faithful Saints could well be considered a sort of companion volume to Contending for the Faith, which I have not quite finished reading yet. Together Prof. Hanko gives a very full and accessible history of the champions, detractors and struggles of the Reformed faith.” – England

Does the eternal, unchangeable, all-powerful, and sovereign God really have a temporal, changeable and weak desire to save those whom He has unconditionally reprobated (Rom. 9:22), for whom the Son did not die (John 12:31) and whom the Holy Spirit will not regenerate, sanctify or glorify (John 3:8)?

Pelagianism, Semi-Pelagianism, Roman Catholicism, Lutheranism, Anabaptism, Arminianism, Amyraldianism and Marrowism say yes to the well-meant offer of the gospel. The biblical, Augustinian, Reformed and creedal position is no!

Emeritus professor of church history, Herman Hanko, guides us through fascinating doctrinal controversies in the early, Reformation and modern eras of the church, taking us to North Africa, Switzerland, France, England, Scotland, the Netherlands and America, and emphasizing the teaching of the great theologians, such as Augustine and John Calvin, on God’s particular grace, which is always irresistible and never fails or is frustrated.

In dealing with the historical perspective of God’s absolutely sovereign grace versus the well-meant offer, this book fills a gap in the literature, and does so in a way that is warm and easily understood.

An earlier version of this book can be read on-line.

Chapters of this book have been translated into Polish.
For an excerpt of this book in Spanish, click here.

“Biblical Calvinism has been so diluted it’s amazing so many have the audacity to claim they are Reformed.” – S. Wales

“Excellent, excellent book!” – North Carolina, USA

“I’m enjoying Corrupting the Word of God by Hanko. Packed with useful material.” – England

Select Annotated Bibliography

1) Augustine, The Enchiridion on Faith, Hope and Love, ed. Henry Paolucci, trans. J. F. Shaw (Chicago, IL: Henry Regnery Co., 1961). Augustine of Hippo (354-430) in North Africa was undoubtedly the greatest theologian of the early church. Toward the end of his eventful life, he wrote a handbook for a Roman called Laurentius, summarizing the Christian faith around the three theological virtues (faith, hope and love) and the Apostles’ Creed. This work, which has been very popular in the church’s history, contains a lengthy section (xciv-cvii) on eternal election and reprobation, and God’s omnipotence and immutability, which sharply opposes the free offer and its misinterpretation of I Timothy 2:4 and Matthew 23:37, in the light of Scripture (esp. Ps. 115:3; 135:6; Rom. 9).¹

2) Francis X. Gumerlock, Fulgentius of Ruspe on the Saving Will of God: The Development of a Sixth-Century African Bishop’s Interpretation of I Timothy 2:4 During the Semi-Pelagian Controversy (Lewiston, NY: Edwin Mellen Press, 2009). In 520, Fulgentius of Ruspe (468-533) wrote a synodal letter, in the name of his fifteen fellow North African bishops (who were banished by the Vandals to Sardinia), opposing the well-meant-offer views of the Semi-Pelagian monks in Constantinople. Gumerlock’s fascinating book traces the development of Fulgentius’ views through several stages until he confessed the full Augustinian position and embraced the predestinarian understanding of Matthew 23:37, I Timothy 2:4 and II Peter 3:9.

3) Victor Genke and Francis X. Gumerlock (eds. & trans.), Gottschalk and a Medieval Predestination Controversy: Texts Translated From the Latin (Milwaukee, WI: Marquette University Press, 2010). Saxon monk and missionary to Croatia and Bulgaria, Gottschalk of Orbais (c.808-c.867) was even more forceful and antithetical than Augustine on Christ’s particular atonement and God’s effectual saving desire, occasioning the biggest theological controversy of the ninth century, involving several councils, the leading churchmen of Western Europe and even the successors of Emperor Charlemagne: his son and grandsons. For his stand for the truth, confessor Gottschalk was excommunicated, brutally flogged on two occasions and placed under house arrest, dying after twenty years in captivity. This recent book contains many excellent writings of Gottschalk never before published in English.

4) John Calvin, Calvin’s Calvinism (Jenison, MI: RFPA, 2009). This superb publication contains the French Reformer’s fullest and most detailed treatment of God’s eternal predestination over against several Roman Catholic theologians, who argue that God desires to convert everybody, appealing to the usual texts, especially I Timothy 2:4, on which Calvin (1509-1564) faithfully follows the Augustinian exegesis. Part one of this book, God’s Eternal Predestination and Secret Providence or the Consensus Genevensis (1552), its longest section, was sent forth with the consent of Geneva’s Venerable Company of Pastors.²

5) Jonathan Rainbow, The Will of God and the Cross: An Historical and Theological Study of John Calvin’s Doctrine of Limited Redemption (Eugene, OR: Pickwick Publications, 1990). In this powerful work, Rainbow convincingly demonstrates that Calvin stands in the line of Augustine of Hippo, Fulgentius of Ruspe, Gottschalk of Orbais and others, including the Strasbourg Reformer Martin Bucer (1491-1551), on Christ’s particular atonement and God’s saving will towards His elect alone.

6) John Knox, On Predestination, in Answer to the Cavillations by an Anabaptist (1560), in The Works of John Knox, ed. David Laing (USA: Banner, 2014), vol. 5, pp. 7-468. In his longest and most profound theological work, John Knox (c.1514-1572) establishes the absolute sovereignty of God from Scripture, with frequent appeals to Augustine (including his Enchiridion), Calvin (including his Consensus Genevensis) and Theodore Beza (1519-1605). When his English Anabaptist opponent argued from the four frequently cited texts (see below) for a desire of God to save the reprobate, Scotland’s greatest Reformer successfully refuted him on all of them.³

7) Pierre du Moulin, Anatomie of Arminianism (London: T. S. for Nathaniel Newbery, 1620). Du Moulin (1568–1658) was one of the four representatives delegated by the French Reformed Church to the great Synod of Dordt (1618-1619) but was forbidden to go by King Louis XIII under pain of death. In writing against the doctrines of the Arminians, du Moulin strongly opposed their notion that God wishes to save everyone.⁴

8) Jonathan Moore, English Hypothetical Universalism: John Preston and the Softening of Reformed Theology (Grand Rapids, MI: Eerdmans, 2007). In setting forth the free-offer theology of John Preston (1587-1628) regarding the divine decree, the death of Christ and the gospel call, Moore explains how it was a watering down of the solid Elizabethan particularism of John Bridges (1536–1618), William Perkins (1558-1602) and John Dove (1561-1618) in Puritan England, as well as being contrary to such continental Reformed worthies as Theodore Beza in Geneva, and Jacobus Kimedoncius (c.1550-1596) and Jeremias Bastingius (1551-1595) in Heidelberg.

9) The Geneva Theses (1649), in James T. Dennison, Jr. (ed.), Reformed Confessions of the 16^th and 17^th Centuries in English Translation, vol. 4 (Grand Rapids, MI: Reformation Heritage Books, 2014), pp. 413-422. This binding confession from Calvin’s citadel explicitly and repeatedly rejects the free-offer view of God’s will and love as taught by the Amyraldians, and opposes their interpretation of Ezekiel 18:21ff. and 33:11, I Timothy 2:4 and II Peter 3:9. The two pastors and theological professors who drafted the Geneva Theses were Antoine Léger (1594-1661) and Théodore Tronchin (1582-1657), who was a Genevan delegate at the Synod of Dordt which condemned Arminianism.⁵

10) David J. Engelsma, Hyper-Calvinism and the Call of the Gospel: An Examination of the Well-Meant Offer of the Gospel (Jenison, MI: RFPA, 2014). Though this book is mainly a theological and biblical refutation of the free offer, it does treat historical aspects of the issue, including, for example, the English hyper-Calvinists in the eighteenth century, Dutch secession theologians in the nineteenth century and developments in twentieth-century North American churches, especially the Christian Reformed Church and the Orthodox Presbyterian Church. It also contains chapters on the sound teaching on the gospel call by John Calvin, Francis Turretin and Abraham Kuyper (1837-1920).

The Four Main Texts Wrongly Appealed to as if They Taught the Well-Meant Offer

Besides the authorities from various ages and countries mentioned above (including Augustine, Fulgentius, Gottschalk, Calvin, Knox, Beza, Bridges, Kimedoncius, Bastingius, Perkins, Dove, du Moulin, the Geneva Theses, Turretin, Gernler, Heidegger, Kuyper, Rainbow, Engelsma and Moore), quotes from and about other theologians, who do not interpret the four main texts urged by free-offer advocates as if they support a (temporal and failed) desire of God to save the reprobate, have been compiled on-line.⁶

1) I Timothy 2:4, includes Januarius, Caesarius of Arles, Students of Cassiodorus (sixth century), an old Irish gloss (c. 700), Sedulius Scottus, Florus of Lyon, Prudentius of Troyes, Servatus Lupus, Ratramnus of Corbie, Remigius of Lyon, Hugh of St. Victor, Peter Lombard, Bonaventure, Thomas Aquinas, Duns Scotus, Thomas Bradwardine, Gregory of Rimini, John Wycliffe, Laurenzo Valla, Martin Bucer, Jerome Zanchius, Zacharias Ursinus, Daniel Tossanus, William Ames, Jacobus Trigland, Thomas Watson, Herman Witsius, Bernardinus de Moor, Johann van den Honert, Hendrik de Cock, William Cunningham, George Smeaton, Lorraine Boettner, John W. Robbins, Peter Barnes, etc.⁷

Apart from the worthies mentioned in the select bibliography and in connection with I Timothy 2:4 (above), the text upon which the free-offer debate has focussed historically, quotes from other theologians are also given regarding the three remaining scriptural passages below.

2) Ezekiel 18:23, 32 and 33:11, includes Wilhelmus à Brakel, James Henley Thornwell, John Kennedy of Dingwall, Herman Hoeksema, John H. Gerstner, Richard A. Muller, John Bolt, Christopher J. Connors, Raymond A. Blacketer, Sean Gerety, etc.⁸

3) Matthew 23:37 and Luke 13:34, includes Peter Martyr Vermigli, John Owen, Christopher Ness, Peter Nahuys, John Gill, William Young, Richard Bacon, W. Gary Crampton, James R. Whyte, Matthew Winzer, James Gracie, Vincent Cheung, etc.⁹

4) II Peter 3:9, includes the Venerable Bede, the Geneva Bible (1599), the Confession of Tarcal (1562) and Torda (1563), David Dickson, Stephen Charnock, Matthew Henry, Thomas E. Peck, A. W. Pink, Gordon H. Clark, Robert L. Reymond, R. C. Sproul, etc.¹⁰

¹ For this excerpt, see “Augustine Versus a Desire of God to Save the Reprobate.”

² For quotes, see “The Free Offer: Calvin Vs. Pighius (and John Murray).”

³ See “John Knox on the Four Main Texts Cited in Support of a Failed Desire of God to Save Everybody.”

⁴ For quotes, see “Pierre du Moulin (1568-1658) Against a Universal Divine Saving Desire.”

⁵ For more, see Angus Stewart, “The Geneva Theses (1649): A Recently Uncovered Jewel” (British Reformed Journal [Spring/Summer, 2015], Issue 62, pp. 27-42), which also cites three other Genevan confessions against an unfulfilled divine wish to save everybody, including Theodore Beza’s Confession (1560) and the Formula Consensus Helvetica (1675), produced and promoted by John Henry Heidegger (1633-1698) of Zurich, Lucas Gernler (1625-1675) of Basel and Francis Turretin (1623-1687) of Geneva.

⁶ For additional on-line materials (audios, videos, books, articles and quotes) on this subject, see “Resources on God’s Effectual Saving Desire.”

⁷ “Quotes on I Timothy 2:4.”

⁸ “Quotes on Ezekiel 18:23, 32 and 33:11.”

⁹ “Quotes on Matthew 23:37 and Luke 13:34.”

¹⁰ “Quotes on II Peter 3:9.”

Covenant and election are two of the most prominent and most important truths in Scripture. They run through the Bible like two grand, harmonious themes in symphony. These two doctrines and their relation are the twofold subject of this book.

In Covenant and Election, Prof. Engelsma traces these themes in the confessional documents of the Reformed churches and from John Calvin in the sixteenth-century through the fathers of the Secession churches in the nineteenth-century Netherlands to the twentieth-century theologians Herman Bavinck and Herman Hoeksema. With his usual penetrating scriptural analysis, Engelsma also exposes the contemporary and spreading heresy of the Federal Vision.

“As I read Covenant and Election, I was stirred up in my soul to renewed vigour and opposition to the lie. You did a wonderful job elucidating the issue. I especially appreciated the chapters dealing with Christ as first in God’s decree and the organic principle.” – Washington, USA

This book relates the beginnings of the Protestant Reformed Churches in America, starting from its roots many years before it’s actual formation in 1925. From the doctrines and church order laid down at the historic Synod of Dordrecht of 1618-1619 and revitalized in the early 19th century by dissenters to the established state church of the Netherlands, the author traces the immigration of Dutch Calvinists to the United States when they were forced to escape ecclesiastical and economic persecution.

Several CRC ministers and congregations who opposed the Arminian tendencies in the CRC led to the formation of the PRC. Amid severe controversy, first in 1924 as they broke away from the CRC and later in 1953 amongst themselves, this fledging group of churches fought for its existence.

For Thy Truth’s Sake is not a mere relating of the people, places, and events involved – although they are included and make fascinating reading. The focus is rather on the PRC’s struggle to maintain the truth of sovereign, particular grace. The author clearly and concisely defines Protestant Reformed doctrinal distinctives. His history is brought further to life by the inclusion of 24 pages of more than 70 historic photos.

Includes Scripture and subject indexes, entire text of ten historic documents, and 24 pages of historic photos.

This book was reviewed in the Protestant Reformed Theological Journal.  Click here to read the review.

To read chapter 11 in Italian, click here.

Two books on early Protestant Reformed history may be read on-line:

A Study of the Relation Between the Views of Prof. R. Janssen and Common Grace by Herman Hanko (covers two, related, doctrinal controversies in the Christian Reformed Church [1920-1925]: the Janssen controversy over the nature and authority of Scripture and the common grace controversy, shedding much light on PRC origins)

The History of the Protestant Reformed Churches by Herman Hoeksema (covers 1924-1936)

“For Thy Truth’s Sake certainly is a good read. My immediate reaction was to think, ‘Here we go again—another book I can’t put down!’ – Warwickshire, England

“I want to share with you what a great blessing For Thy Truth’s Sake is being to me. I must admit that, initially I wasn’t interested as I thought it wasn’t about the church in England’s history. Then I saw how wrong that was of me, as the church in any land is our history, so I ordered it from you and it arrived safely last Monday. Thank you! It is so very wonderful! I hadn’t really taken in what ‘A Doctrinal History’ would mean. I have already read the first three parts and a bit of part 4. It has been really thrilling! – Halifax, England

“In pursuing the doctrinal side of the PRC, I have been through Prof. Hanko’s For Thy Truth’s Sake. Brilliant!” – Gloucestershire, England

“Lately I been profiting greatly by reading For Thy Truth’s Sake. I have been especially impressed by the portrayal of Herman Hoeksema. He comes across as someone given both to original thinking, as well as confessional fidelity. The origins of the common grace controversy is fascinating. That’s all been new to me; also the connection between diverse doctrines has also helped me to ‘piece things together,’ especially the covenant and the doctrine of marriage.” – London, England

“Ignore this book … at your peril. For its implications concern the whole Church of God militant” (British Reformed Journal).

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

Those were the Dark Ages, the days of knights and castles and kings and queens, of monasteries, Vikings and monks. But one monk stood out from all the rest. One monk stood firm for the truth. This is the story of Gottschalk of Orbais, a light of truth in the darkness of his age—a light of truth in ours.

For several years the RFPA has discussed publishing books for younger readers and Gottschalk: Servant of God represents our first effort. This book is intended for high school ages. Because the story is intriguing and the history of Gottschalk is not well-known, adults will also enjoy this book and find it profitable.

“I’ve found [the biography of] Gottschalk very encouraging. How wonderful that the Lord kept him faithful though standing alone and imprisoned for nearly 20 years!” – W. Yorkshire, England

“What a beautifully produced book this is!” – Leicestershire, England

I’ve enjoyed reading Gottschalk: Servant of God. Gottschalk was a great Christian, who stood alone for sound doctrine – Lincoln, England

Listen to the audio of a lecture on “Gottschalk: Medieval Confessor of God’s Absolute Sovereignty.”
Watch the video of a lecture “Gottschalk: Medieval Confessor of God’s Absolute Sovereignty” and its Q. & A. session.

Book Review

Published in the English Churchman (15 & 22, April 2016)

This helpful little book was recently published by Reformed Free Publishing Association (RFPA) based in Michigan, USA. I had never heard of Gottschalk before and what a treat and tonic I had to read about his life. In a day when even orthodox Calvinistic thinkers are watering down their message to present a more palatable presentation of the gospel, this book is an antidote to such conduct. Even more surprising is a clear defence of the twin doctrines of election and reprobation from a Benedictine monk in the 9^th century. The Westminster Confession does state in Chapter 3 section 8 that the doctrine of predestination is to be handled prudently and carefully but this chapter of the confession clearly proclaims the doctrines of election and reprobation.

Gottschalk was born around 806 in Saxony into a high ranking family. However, this child was born the “The Dark Ages” and the state of Christianity was very poor. His parents donated him to a monastery along with his inheritance. Any student of the Roman Catholic Church knows how the people can be manipulated form money in return for eternal security. However God, in his providence, had different plans for Gottschalk.

The book charts the life of Gottschalk through his monastic training and then his public church life, where he made the most audacious stand for sovereign grace. We are presented with a young man who was soaked in the Scriptures and the church fathers, especially Augustine. We trace a line that flows from the apostles to Augustine to Calvin in the clear presentation of election and reprobation. When in attendance at the Synod of Mainz in 829 (when he was approximately 23!), he set out his confession of faith as follows:

I, Gottschalk, believe and confess, profess and testify, from God the Father, through God the Son, and in God the Holy Spirit, and affirm and assert before God and His Holiness that predestination is double whether of election to peace or of reprobation to death. Because just as God, by free grace, has unchangeably predestined all His elect to life eternal, so likewise (similiter) the same unchangeable God by just judgment has unchangeably predestinated all the reprobate, who in the day of judgment are damned on account of their evil merits, to merited eternal death” (p. 75).

What a clear statement of truth from a Roman Catholic monk! He would shame the vast majority of Protestantism today. Note also his tender age. We are said to expect too much of our young people but in reality we expect too little. Gottschalk is an example of how young men can be fully theological literate when they truly desire the truth.

Gottschalk was harassed, silenced, beaten and imprisoned for his faith, and died defending sovereign grace. Just like today, “Calvinist” church men stated they were Augustinian in doctrine but then taught predestination, like Gottschalk’s foe Hincmar, in language which is not distinct or clear and with no room for reprobation. A synod at Quierzy declared Gottschalk a heretic. He was flogged within an inch of his life so that his blood stained the ground and he was forced to throw his writings in the fire. He was led bleeding, bruised and wounded to a prison room. Even as he was dying, Hincmar tempted Gottschalk to water down his views with the promise of the sacraments and a Christian burial. However, he did not bend. In the final chapter of the book, it is put as follows:

Gottschalk knew that long ago in eternity God had chosen him to be an elect of God in Jesus Christ for no other reason than that God wanted to. By himself Gottschalk was only a man, a sinner like everyone else. He knew that. The reason for election is in God alone. Gottschalk knew that too. God does not change his decrees. Gottschalk knew the devil cannot steal one elect out of God’s hand. Even locked away in his prison cell, Gottschalk knew the devil could not steal him. His election and salvation was sure. His path in this life was sure. His place in heaven was sure. In that knowledge Gottschalk could die for the truth he loved (pp. 121-122).

Gottschalk died around 868. He gave his life and death for sovereign grace. Oh, for men like this today who will stand for orthodox truth instead of saying you can be a Calvinist but preach like an Arminian! I strongly recommend this book. It is an easy read which would not challenge teenagers. We need to hear the truth and this is a superb introduction to election and reprobation.

The massive development of the sixteenth-century Reformation included the crucial issues of justification by faith alone, the supreme authority of Scripture, the office of believer and biblical worship. This book also covers two lesser-known, yet highly significant, aspects of the Reformation: the unique progress of the Reformation in the Lowlands and the Reformers’ response to the Anabaptist radicals. The chapters of Here We Stand are written by theological lectures and Reformed pastors in America, the British Isles and Australia: Prof. Ron Cammenga (editor), Rev. David Torlach, Prof. Barry Gritters, Rev. Martyn McGeown, Prof. Russell Dykstra and Rev. Steven Key.

Prof. Cammenga, the editor of Here We Stand, speaks about this fine book in this video. 

“I highly recommend this book as a succinct account of this marvellous period in church history.” –  N. Ireland

This book ably sets forth and defends the Reformed doctrine of the call of the gospel against the hyper-Calvinistic restriction of the call on the one hand, and the Arminian universalizing of grace in a well-meant offer, on the other hand. This issue is very much alive in Calvinistic circles today.

Professor Engelsma examines Scripture, the Reformation confessions and the Reformed tradition, including John Calvin, Francis Turretin, Simon Van Velzen, Abraham Kuyper and Herman Hoeksema.

Dr. John H. Gerstner: “This is certainly an interesting, informative, lively, learned discussion of the essence of the gospel call to all mankind. In my opinion, Professor Engelsma carefully defines and convincingly avoids ‘hyper-Calvinism’ himself and clears his denomination, the Protestant Reformed Churches [PRC], of so teaching … Herman Hoeksema, the Protestant Reformed denomination, and our author David Engelsma in this book emphatically reject the ‘well-meant offer’ as including God’s desire and intention to save reprobates. As a Calvinist … I feel it absolutely necessary to hold with [the PRC] here where she stands, almost alone today, and suffers massive vituperation and ridicule from Calvinists (no less), for her faithfulness at this point to the gospel of God” (from the “Foreword”).

“Here is a clear statement from one of the most vigorous Reformed communities in North America. No serious study of the matter can avoid considering the Protestant Reformed perspective on the issue” (Christian Observer).

“This book is an opportunity to listen to a committed five-point Calvinist speaking to other five-point Calvinists about what he considers to be an extreme form of Calvinism on the one hand, and the free-will positions of Arminians, on the other. It is a fascinating book. I think it is well worth reading and having” (Journal of the Grace Evangelical Society).

“The reader of this book who wishes to be consistently biblical (Reformed) in his views should find this book a helpful historical and biblical study of an important, if not crucial, doctrine which affects not simply one’s view of preaching but also of evangelism and missions” (Vox Reformata).

“A well-written defence of ‘pure’ Calvinism against the inroads of Arminianism … Anyone who is interested in reading a clear presentation of what pure Calvinism is can find it in this book” (Wisconsin Lutheran Quarterly).

“There is here the high ground of Protestant Reformed apologetic with chapters on Calvin, Turretin and Kuyper” (Calvin Theological Journal).

“Best book on ‘free offer’ controversy” (Still Waters Revival Books).

“I must comment on the re-print of Professor Engelsma’s poignant re-print of Hyper-Calvinism and the Call of the Gospel. Firstly, I am grateful to have it back in print. The new graphics are superb. The re-print is truly refreshed. This book has done more to stimulate and further my study of the Scriptures than any other work concerning the doctrine of Grace. Not being Reformed, there was a decided gap in areas of my biblical training. Professor Engelsma’s book brought me face to face with the wonderful truth that God alone sought me and bought me from before the foundations of the world. NOTHING is more amazing to consider. This book is essential reading for every serious student of Holy Scripture.” – Russ Spees, Institute for Biblical Textual Studies

“When I arrived in Brazil, I started to talk about common grace with my pastor, the teacher of systematic theology at the seminary I attend, who believed in it. I gave to him the copy of Hyper-Calvinism and the Call of the Gospel you sent to me … My pastor says he now denies common grace. Now he teaches against common grace at the seminary and in his preaching. I say this as a testimony about what the work with translations and books is doing for the pure doctrine and the glory of God.” – Chile

“I found the book Hyper-Calvinism and the Call of the Gospel of great help in clarifying my thoughts upon the preaching of the gospel. It is in the process of being lent to some of my friends. In the UK (as I am sure you know) The Banner of Truth are pushing the well-meant offer as Reformed orthodoxy which I am very worried about. In his Spurgeon v Hyper-Calvinism Iain Murray defends and promotes a very confusing thesis and uses John Murray to do so (especially upon the issue of the love of God).” – Newcastle, England

“I am re-reading Prof. Engelsma’s Hyper-Calvinism and the Call of the Gospel which I must have read about 25 years ago. Once again, I thank God that I have always believed in reprobation. It to often is the unwelcome doctrine in the Reformed faith to so many Calvinists.” – Co. Antrim

“I think David Engelsma is very accurate and biblical in his teaching about the call of the gospel. It is very Reformed, Calvinistic, orthodox and sound. I really enjoyed the book. It was easy to read and gripping. In the future, I plan to buy further copies to give to friends.” – England

Review by Rev. Rodney Kleyn

In defence of the gospel and of the doctrines of sovereign grace, the RFPA has recently published a third edition of David J. Engelsma’s book Hyper-Calvinism and the Call of the Gospel: An Examination of the Well Meant Offer of the Gospel. Since I first read this book, some twenty years ago, it has been a favorite of mine, high on the list of books I recommend to others. If you want to be a biblically consistent Calvinist and if you want to understand how the church is to preach the gospel call, you must read this book.

So, what is hyper-Calvinism and what is the well-meant offer? These are the rock on the one side and the whirlpool on the other, through which “the reformed doctrine of the preaching of the gospel must sail,” so that it “neither be smashed on the one nor swallowed up by the other” (65).

Because the label “hyper-Calvinism” is used very loosely today to speak disparagingly of anyone who is more Calvinistic than oneself, Engelsma gives this careful and precise definition of hyper-Calvinism: “[It] is the denial that God in the preaching of the gospel calls everyone who hears the preaching to repent and believe. It is the denial that the church should call everyone in the preaching. It is the denial that the unregenerate have a duty to repent and believe” (15). Hyper-Calvinism says that the gospel call in the preaching is to be addressed only to those who “show signs of regeneration and, thereby, of election” (15). Hyper-Calvinism manifests itself in “a minimizing of Christ’s mission mandate to his church with an appeal to election as the guarantee that God will save his people” (191). Upon this rock, we must never be smashed. The Reformed faith should never “recommend passivity or excuse negligence in the matter of missions but calls the church to go into all the world and preach the gospel to every creature, commanding all men everywhere to repent and believe” (192).

On the other side is the whirlpool of Arminianism, the alluring outer swirls of which are the teaching of the well-meant offer of the gospel. “The free offer, according to those who hold to it, is the grace of God to all men in the preaching of the gospel, grace rooted in God’s love for all men” (39). Engelsma’s objection to the free offer of the gospel is not because of its “teaching that the church must preach the gospel to everyone and must call all hearers to faith in Jesus Christ” (37). Rather, “the error of the doctrine of the offer, and the reason a Reformed man must repudiate it, is its teaching that the grace of God in Jesus Christ, grace that is saving in character, is directed to all men in the preaching of the gospel. Inherent in the offer of the gospel is the notion that God loves and desires to save all men; the notion that the preaching of the gospel is God’s grace to all men, an expression of God’s love to all men, and an attempt by God to save all men; and the notion that salvation is dependent upon man’s acceptance of the offered salvation, that is, that salvation depends on the free will of the sinner” (36–37). The outer swirls of the well-meant offer lead right into the whirlpool of Arminianism and we need to be wary of being sucked in to this whirlpool.

Between the rock and the whirlpool sails “The Reformed Doctrine on the Call of the Gospel,” the title of the third chapter in this book. In preaching the gospel we do not set aside the biblical and Reformed truth of predestination and preach the gospel as a declaration of God’s universal love to all who hear, or as an “invitation” or an “offer” from a God who cannot accomplish what He desires. We are not motivated to preach the gospel because God wants all men to be saved or desires as many as possible to be saved. Rather, the biblical teaching of double predestination stands behind, is a part of the message of, and is the motivation for gospel preaching. God is pleased to use the call of the gospel, the command to believe in Jesus Christ, to gather His elect and to leave the rest who hear with no excuse. Through the preaching, God accomplishes His eternal purposes of predestination. To reduce preaching to an expression of God’s universal love (which is what the well-meant-offer does), is to deny the most basic teaching of the Reformed faith, the sovereignty of God in predestination and in the salvation of the sinner.

Many who read this book will dismiss it as merely an attempt to clear the Protestant Reformed Churches of the charge of hyper-Calvinism because of their denial of the well-meant offer of the gospel. Engelsma anticipates this and he pleads with the critics, “Is it too much to ask that rather than condemning the book out of hand you attempt to refute it?” And fair enough, not only because of how earlier editions have been reviewed, but also because the book itself is much more than just a defence of the Protestant Reformed denomination. The charitable reader will find in this book a consistent setting forth of the “reasonable” faith of Calvinism. He will find here a sound and balanced—not hyper—defence of the Reformed faith. He will be educated in the history of this debate, learning along the way that John Calvin, Francis Turretin and Abraham Kuyper all repudiated the notion of a well-meant offer in the preaching of the gospel. He will also be instructed from the Reformed confessions and Scripture in the content and manner of true gospel preaching and so will learn himself, if a preacher, how to issue the call of the gospel, or if a pew-sitter, to listen with discernment for the inroads of Arminian thinking into Reformed pulpits. And if he takes all this to heart, not just to head, he will grow in his love for the Reformed faith and in his desire to see the gospel preached through missions to the ends of the earth.

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Contenido

Prefacio
Capítulo 1: La historia del calvinismo
Capítulo 2: Elección incondicional
Capítulo 3: Redención particular 
Capítulo 4: Depravación total
Capítulo 5: Gracia irresistible
Capítulo 6: La perseverancia de los santos

Prefacio

Grandes son las obras de Jehová, buscadas de todos los que las quieren (Sal. 111:2). Esto toca nuestro corazón: ¿En qué nos gozamos?

Las obras de Jehová se centran en su salvación de su iglesia en Cristo: obras gloriosas realizadas antes de la fundación del mundo, en la cruz del Calvario y en los corazones y vidas de su pueblo.

Este es el llamado y el deleite de los santos: tratar de entender estas obras. En esta maravillosa actividad, todos los hijos fieles de Dios están ocupados, porque las obras de Jehová son “Buscadas de todos los que las quieren.”

Este libro está escrito para ayudar al pueblo de Dios en su placentero llamado a buscar y estudiar las maravillosas obras del Dios Trino.

Sus autores, los Profesores David Engelsma y Herman Hanko, han pasado entre ellos casi 100 años en el ministerio cristiano ensalzando y magnificando al “Dios de toda gracia” (1 Pedro 5:10) y su “salvación tan grande” (Heb. 2:3), en la predicación y la polémica, en la catequización y consejería, en conferencias y escritos. Entre ellos, han escrito o editado unos 20 libros, incluyendo la publicación anterior de la Fraternidad Reformada Británica (BRF, por sus siglas en inglés), Keeping God’s Covenant [Guardando el pacto de Dios].

Los seis capítulos de los cinco puntos del calvinismo fueron originalmente los seis discursos principales en la novena Conferencia Bienal de la Fraternidad Reformada Británica en Cloverley Hall, Shropshire, Inglaterra, en 2006. Este pequeño libro proclama las doctrinas de la gracia, tanto cálida como antitéticamente, y con profunda penetración en las Escrituras. Se basa en una gran cantidad de material, especialmente los Cánones de Dordt (1618-1619), los cinco puntos originales del calvinismo. Aquí está el calvinismo robusto, sin vergüenza e intransigente que también es profundamente personal y conmovedor, llamando a los santos a amar, confesar y promover la verdadera gracia de Dios en Cristo Jesús (1 Pedro 5:12).

Lector, la verdad bíblica de la gracia soberana de Dios está cerca de usted, incluso en un libro en su mano; ¡No necesita descender a las profundidades del mar, ser rodeado de algas, y ser tragado por un gran pez, como Jonás, para aprender que la salvación, ¡toda ella!, es del Señor (Jonás 2:10).

Este libro es enviado “para alabanza de la gloria de su gracia, con la cual nos hizo aceptos en el Amado” (Efesios 1:6), para que podamos crecer en gratitud y adorarlo por su gran obra de salvarnos en Cristo Jesús.

Reverendo Angus Stewart
Presidente del BRF 

LEER GRATIS EN LÍNEA: Prefacio, Capítulo 1, Capítulo 2, Capítulo 3, Capítulo 4, Capítulo 5, Capítulo 6, Acerca de BRF.
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Este libro se puede comprar y leer en inglés.
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Without a doubt, this work—a collection of articles from Professor Hanko’s “Cloud of Witnesses” series in the Standard Bearer—will become a favourite of today’s saints. Readers at the close of the twentieth century are the beneficiaries of the research and long experience of the author, who has taught church history at the Protestant Reformed Seminary for more than thirty years.

The united testimony of many different saints from different times in the new dispensation is a powerful witness to the grace of God in the lives of His people. Reading them in historical order gives the reader a grasp of how God revealed his truth in stages, and how and why the battles over that truth were fought.

For members of Protestant Reformed Churches, the final chapters detailing the Reformed faith as it came to them through its Dutch roots is particularly meaningful.

Parents will find in these fifty-two “portraits” moving stories to read to their children. The godly men and women whose lives are described will serve as a “cloud of witnesses” to young and old.

Line drawings, signatures, and photographs have been used to illustrate the cover and chapter openings, and the old-style alphabet letter that starts each chapter, coupled with a pleasing book design, make this an attractive book. Timelines are provided for each new historical section showing the birth and death dates of each saint in relation to important historical events.

This book will serve as a source book of information on church history and contains a helpful index for locating facts. It is an excellent tool for teaching, both in Christian schools and homes. It is the kind of book to give to children and grandchildren because it will find an important place in their own libraries.

This book can also be read on-line.

“While Portraits of Faithful Saints may not make the official textbook lists in some seminaries, students are going to latch on to Hanko’s latest as an indispensable cheat-sheet on the biography of theologians—the Halley’s Handbook of its field” (Christian Observer).

“I would like to recommend to you a book on church history by Prof. Herman Hanko. The author is well qualified … He has been the Professor of Church History in the Protestant Reformed Seminary for many years and is now emeritus. Reading this book is a course on church history by itself … interesting … biographical. Fifty two important eminent theologians and Reformers are described in those pages. And so, if you would read a chapter, a character once a week and within, a year you would have completed the book and had a course in church history. So, let me encourage you to buy and read it.” – Singapore

“Portraits of Faithful Saints could well be considered a sort of companion volume to Contending for the Faith, which I have not quite finished reading yet. Together Prof. Hanko gives a very full and accessible history of the champions, detractors and struggles of the Reformed faith.” – England

“[This book] as the title suggests, tells of [about 55] faithful saints of God who stood for the Truth in spite of heavy opposition … its rich history concerns us as the descendants of our Reformed forefathers. How are we to truly understand the Reformed doctrines unless we know of the history behind it, with all the blood, sweat, and tears these faithful men have shed for us? God has so graciously preserved the influential works of His saints for His own. And thus it is a great gift to receive (and be) the fruit of the Reformation.” – Singapore

“I’ve read Prof. Hanko’s Portraits of Faithful Saints. It was a blessing and very well written … I liked especially the pages on the saints in the Middle Ages like St. Francis and Anselm.” – Rep. of Ireland

Click here to read a review of this item in the Standard Bearer!

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Chapter 12 and chapter 19 of this book can be read in Russian.
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CONTENTS

Foreword
Chapter 1: The History of Calvinism
Chapter 2: Unconditional Election
Chapter 3: Particular Redemption
Chapter 4: Total Depravity
Chapter 5: Irresistible Grace
Chapter 6: The Perseverance of Saints
About the British Reformed Fellowship

FOREWORD

“The works of the Lord are great, sought out of all them that have pleasure therein” (Ps. 111:2). This touches upon our heart: in what do we take pleasure?

Jehovah’s works centre in His salvation of His church in Jesus Christ: glorious works wrought before the foundation of the world, at the cross of Calvary and in the hearts and lives of His people.

This is the calling and delight of the saints: to seek to understand these works. In this wonderful activity, all of God’s faithful children are occupied, for Jehovah’s works are “sought out of all them that have pleasure therein.”

This book is written to help God’s people in their delightful calling to search out and study the wonderful works of the Triune God.

Its authors, Profs. David Engelsma and Herman Hanko, have between them spent almost 100 years in the Christian ministry extolling and magnifying “the God of all grace” (I Pet. 5:10) and His “so great salvation” (Heb. 2:3), in preaching and polemics, in catechising and counselling, in lecturing and writing. Between them, they have authored or edited some 20 books, including the previous publication of the British Reformed Fellowship (BRF), Keeping God’s Covenant.

The six chapters of The Five Points of Calvinism were originally the six main speeches at the ninth biennial British Reformed Fellowship Family Conference at Cloverley Hall, Shropshire, England, in 2006. This little book proclaims the doctrines of grace, both warmly and antithetically, and with deep scriptural penetration. It draws upon a wealth of historical and creedal material, especially the Canons of Dordt (1618-1619), the original Five Points of Calvinism. Here is robust, unashamed and uncompromising Calvinism which is also deeply personal and moving, calling the saints to love, confess and promote “the true grace of God” in Christ Jesus (I Pet. 5:12).

Reader, the biblical truth of God’s sovereign grace is near you, even in a book in your hand; you do not need to descend into the depths of the sea, encompassed with seaweed, and be swallowed by a great fish, like Jonah, to learn that “Salvation is of the Lord”—all of it (Jonah 2:10)!

This book is sent forth “to the praise of the glory of his grace, wherein he hath made us accepted in the beloved” (Eph. 1:6), that we might grow in gratitude and worship Him for His great work of saving us in Jesus Christ.

Rev. Angus Stewart
BRF Chairman

FREE E-BOOK: PDF
To order in N. America, please contact Trinity PRC Evangelism Committee

“I just read this publication and I deeply agree with authors: ‘The real heat of the battle is right at the point of the sovereignty of God in the work of salvation‘ (p. 4). In our church, we´re unfortunately concentrating on current, and mostly practical, issues. But do we meditate on these central doctrines and preach/teach them? The answer is: No. May God forgive us! This book led me to a confession of our sin: We´ve forgotten what is absolutely crucial in our  lives. Thank you for this excellent book!” – Czechia

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This whole book is available in Polish: Foreword, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, About the BRF.
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This whole book is available in Spanish: Foreword, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, About the BRF.
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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

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.

_________________________

 “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!

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The great Synod of Dordrecht (1618-1619) resolved the Arminian controversy that raged in the Dutch Reformed churches at the end of the sixteenth century. The Canons of Dordrecht are the articles drawn up by the synod setting forth and defending the doctrines of sovereign grace (also called the five points of Calvinism) over against the Arminian heresies of free will, partial depravity, conditional election, resistible grace and universal, ineffectual atonement.

The Voice of Our Fathers is the best English commentary on this historic Reformed confession. An invaluable feature of the book is its introduction, which acquaints the reader with the history and the intrigues of the Arminians surrounding the Synod of Dordt.

In a day when the heart-warming, biblical truths taught in the Canons are being challenged in Reformed circles, this book will be a great service to any who are concerned to preserve the sovereignty of God’s grace by establishing them more firmly in the faith.

A Scripture index is included.

“The reader will find here an illustration of how little the tactics of heretics have changed in the last three or four centuries … Anyone who desires a clear analysis of the deep doctrinal cleavage between pure Calvinism and the Arminianism that has perverted so much of what still calls itself Reformed theology can perhaps find no better guide than this commentary” (Wisconsin Lutheran Quarterly).

“Homer C. Hoeksema’s The Voice of Our Fathers is the only thorough commentary on the Canons in English. The work includes corrections of the English translation of the Canons used by the Protestant Reformed Churches and other Reformed churches, from the original Latin. Examples are the wording of Canons III/IV:8 and the omission of an important line at the end of Canons III/IV:2. The book is also valuable for its historical introduction. The author gives an account of the historical occasion of the synod in the Arminian controversy, a brief description of the ‘great synod’ itself, and a reminder concerning the confessional status of the Canons as one of the creeds of Reformed churches. Two important appendixes give the semi-official history of the events leading up to the synod, and the opinions of the Arminian party on the five doctrines that we know as the ‘Five Points of Calvinism,’ or the ‘doctrines of grace.’ The semi-official history was published on the authority of the States General, the Prince of Orange, and the Synod of Dordt. It demonstrates the unscrupulous, deceptive behaviour of Arminius and his party from start to finish. Reading this history, no one will have any difficulty with President Bogerman’s righteously angry dismissal finally of the Arminian party, ‘You are dismissed. You began and ended with lies. Get out!’ The only surprising thing is that he had as much patience as he did” (Prof. David J. Engelsma, writing in a special edition of the Standard Bearer on the Synod of Dordt).

“I profited a great deal from Rev. Homer Hoeksema’s The Voice of our Fathers,  commentary on the Canons of Dordt. I used the book both as a study of the five points of Calvinism and as a devotional tool. First, I would read the article from the Canons of Dordt making my own notes. Then I would read the appropriate chapter in The Voice of our Fathers (about 6 to 10 pages), which would expose my own inadequate understanding.  My eyes were also opened to see that much of the modern evangelical church world accepts what is, in fact, false, and has been rejected by the church of the Reformation. This book should be read by all students of Christian doctrine very prayerfully and carefully” (Stephen Rushton, England).

“The Voice of our Fathers is an extremely valuable book. I actually am presently reading a copy which I purchased from a Christian bookstore in Sydney … I am now going through it for a second time.” – Australia

“This is an absolute gem of book. 10 stars!” – S. Wales

“Voice of Our Fathers is the only complete book (sure!) I can find about the Dordrecht Canons. For me is a little difficult but I am sure that I will read all by the grace of God. Here there is the true faith.” – Rome, Italy

Click here to read this book in Russian.
Click here to read an excerpt of this book in Portuguese.

Simon van Velzen was a Reformer of the church of Christ in the Netherlands in the Secession of 1834, a seminary professor who influenced hundreds of future Reformed ministers, a powerful preacher of the gospel, and a faithful husband and devoted father.

In his own day, he was held in high regard by such notable figures as Abraham Kuyper and Herman Bavinck, and was respected as a spiritual father and John Calvin-like figure by Reformed believers both in the Netherlands and America.

Sadly, many Reformed Christians in the twenty-first century have little, if any, idea as to who he is. Where he is remembered, he is often branded as being “unyielding, obstinate, and domineering,” and he is dismissed as having little significance in the history of the church.

Here is the biography that corrects the ignorance and misconceptions by setting forth the fascinating life of an influential figure in the history of Christ’s church.

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Joshua Engelsma is a minister in the Protestant Reformed Churches of America. He has served as pastor of Doon Protestant Reformed Church from 2014-2021 and is now pastor in Crete Protestant Reformed Church. He is also the author of Dating Differently: A Guide to Reformed Dating.

Review by Rev. Jerome Julien, The Outlook July/August 2021

“Thoroughly rewarding read! Having lived for many years in the Netherlands, and having been converted to Christ there, and later a member of the Restored Reformed Church (Hersteld Hervormde Kerk), I knew something of the Afscheiding and the Doleantie, and also the later Vrijmaking under Rev. Schilder, but had never heard of Rev. S. van Velzen. How I enjoyed reading of a man, that by God’s grace, had studied to show himself approved, a workman that needeth not to be ashamed. His zeal for God’s truth, in the face of many types of compromise, is exemplary. The brutal truth is laid bare for all to see, that the Redeemed of the Lord, are redeemed sinners, and therefore still sin, even against their fellow-Christian and fellow-ministers (Psalm 55:12–13)—a truth that is both encouraging and discouraging at the same time. What a great start the churches of the Afscheiding had, and yet, looking at what, in general, they later became after the union of the Dolerende congregations and the Afgescheidenen, as they became progressively more liberal, to the extent that they would have disfellowshipped even Kuiper and van Velzen, if they had been around today. And yet, here is the great encouragement, Christ is still building His Church through His Church, in spite of His Church! May the Lord grant us His grace to know which battles to fight, and then to fight well. Thank you to Rev. Joshua Engelsma for a fascinating and well-written book.” – Paul B.

“Easy-to-read, many interesting details from the life of Simon van Velzen. I found the book to be full of fascinating details regarding the life of Simon van Velzen and the period of the Afscheiding in the Netherlands. As a Reformed Christian in the USA with spiritual roots in the Netherlands, I appreciated gaining a much better understanding of the events and history during this time period. At just over 200 pages, this book should be quite accessible to the average reader.” – Jason E.