What It Means to Be "Reformed"
Prof. Herman Hanko
"Earnestly contend for the faith which was once
delivered unto the saints" (Jude 3)
That is the word of God—the Word of God to the
church. In the light of that Word of God, what it means to be Reformed
is an important subject to discuss.
It is generally well known that the word "Reformed"
has come to have such a variety of meanings in our day that in fact it
has come to mean nothing at all. There are churches which call
themselves "Reformed" who are not any longer Reformed not only, but who
have become in fact enemies and opponents of the Reformed faith.
There are also people who call themselves "Reformed."
Perhaps the church of which they are a part do not use the name
"Reformed" in its ecclesiastical title, but they call themselves
"Reformed." If you would ask them, "Are you a Reformed person?" they
would without hesitation say, "Yes, indeed." But if you would ask them
to give an account of what it means to be "Reformed," or if you would
ask them, "Why is it that you call yourselves Reformed?" they would be
unable to give an answer. They have no conception of what it means to be
"Reformed." These simply cling to the title because it sounds nice, or
perhaps it has a venerable history, or because there is something
traditionally appealing about it. But as far as what it means to be
"Reformed" is concerned, they have not the faintest notion.
It is important to know what it means to be
"Reformed." It is important that we understand it so that there can be
no confusion on the matter. It is not a question, at least as far as I
am concerned, whether or not you are truly "Reformed." If you are, well
and good. If you are not, you are responsible yourself for what you
believe, but you must give an account before the Judge of heaven and
earth for what you maintain to be the truth. Whether you are Reformed is
not my major concern. It is of great concern to me that once and
for all people cease to bandy about the term "Reformed" as though it has
no specific and concrete meaning. Let us be honest before God, before
the church, and before the King of the church, our Lord Jesus Christ. If
we wish not to be Reformed, let us have the courage to say that the
Reformed faith is not for us. We are not playing word games when we are
talking about what it means to be Reformed.
I am Reformed. I am "Reformed" because I believe with
all my heart that the Reformed faith is the truth of the Scriptures. And
the truth of the Scriptures is eminently important because it is the
difference between heaven and hell. We are not
playing games. We are not engaging in semantics. We are not bandying
about terms. We are talking about matters that are of eternal import:
the truth of the Scriptures, the truth of God Himself, the truth of our
There are many, many different kinds of people who
claim to be "Reformed." There are those who claim to be "Reformed" who
are known as "fundamentalists." In the United States fundamentalism is a
mighty religious and ecclesiastical movement. It is said in our daily
papers that fundamentalists have been responsible for putting our last
two presidents into office. That is some kind of power! Fundamentalists
claim to be Reformed. But they are not.
Fundamentalists hold, of course, to the "fundamental"
truths of the Scriptures. They hold to the infallible inspiration of the
Scripture, to the virgin birth of our Lord Jesus Christ, to a belief in
miracles or the miraculous. They hold to creationism instead of
evolutionism. They hold to the bodily resurrection of Jesus Christ from
the dead, and they hold to a coming again of Jesus Christ upon the
clouds of heaven. Those truths are all truths of the Scriptures. There
is no question about that.
To believe these truths, however, does not make a man
"Reformed." There are many, many Roman Catholics in the world who
believe those same fundamentals of the Scriptures. I have met them
myself and spoken with them. Who among us would possibly ever call a
Roman Catholic, "Reformed?"
One of the characteristics of fundamentalism is that
it teaches what has become known over the years as "Arminianism."
Arminianism is not "Reformed." Many, however, who are Arminian, parade
under the Reformed flag. These boast of being Reformed. They claim that
in fact they are Reformed though they hold consistently to doctrines
that are thoroughgoing Arminianism.
What does Arminianism teach? It is Arminian and not
Reformed, to teach that salvation is dependent in some respects upon
man: upon the will of man, or upon the choice of man, or upon man’s
power to accept or reject Jesus Christ. That is not Reformed!
Arminianism teaches, in keeping with this, that God did not elect a
people unto Himself from all eternity, but that God rather chooses to be
His people those who He foresees will believe, and that He rejects those
who He foresees will reject the gospel. That is exactly the definition
of election and reprobation that a Roman Catholic priest said he held to
when we were discussing the matter. He said, "Picture yourself on the
top of a large building of many stories that overlooks an intersection
in a busy city. Picture for yourself two cars speeding on different
streets towards that intersection at 60 miles an hour. And picture that
these cars are only 100 feet from the intersection. You can quite safely
predict that those cars being about equidistant from the intersection
and travelling at a rapid rate of speed will collide. So God predicts
who will believe and who will reject the gospel. On that basis He elects
His people and rejects others." That is not Reformed. It is Arminian. It
is a disgrace to the gospel and a contradiction of the Scriptures.
Anyone who holds to such a view and says that he is "Reformed," knows
not of what he speaks.
It is Arminian and not "Reformed" to teach that
Christ died for all men. It is a doctrine commonly held, so
commonly held, in fact, that when anyone should venture to contradict
it, people look astonished and amazed as if they have never heard in all
their lives anyone teach anything else but that Christ died for all men
head-for-head. But that is not Reformed! It never has been, it is
not now and it never will be!
It is not Reformed to teach that the gospel, which
God causes to be preached in all the world, is an invitation to all men
to be saved. It is not Reformed to teach that the gospel expresses God’s
willingness, or longing or desire to save all that hear the gospel as
One who, with arms outstretched, pleads and begs with men to come to
Him, accept Him, and find their rest and hope in Him. The Reformed faith
is not "decisionism." It does not teach that the gospel is an "offer" to
The Reformed faith does not teach that it is possible
for man to resist the work of the Holy Spirit. He can not successfully
resist the overtures of the Spirit nor successfully restrain the spirit
from accomplishing His task. A man can not successfully continue in the
way of unbelief and sin in spite of the Spirit’s best efforts. He can
not successfully continue his road to hell though the Spirit does all in
His power to bring him to salvation. That is not Reformed! It
never has been, it is not now and it never will be!
It is not Reformed to teach that once a child
of God does not necessarily mean always a child of God. It does
not teach that I could be a child of God today, be lost tomorrow and
perhaps one week hence again be saved—and one month hence once again be
on the road to destruction. That is not Reformed. It never has been, it
is not now and it never will be!
It is not Reformed to teach that God loves all men.
It is not Reformed to teach that God blesses all men or is gracious to
all men or gives His gifts of grace to all men—earnestly seeking their
love and their returning favours to Him. That is Arminianism. Anyone who
parades with those doctrines under the flag of "Reformed," either has no
conception of what the Reformed faith is, or lies before God and before
The word "Reformed" has come from the Calvin
Reformation. It is the genius of the Calvin Reformation that it was a
reform of doctrine, of church worship and of church government. All of
these things had been thoroughly corrupted by the Roman Catholic Church.
Luther too, was an opponent of Roman Catholicism.
Luther however is not called "Reformed" though not because he did not in
essence agree with the doctrines of Calvin. Rather, his place as
appointed by God in the Reformation was to fire the mighty cannon shot
of the truth of justification by faith against the imposing and
seemingly impregnable fortress of Rome’s godless, apostate and
idolatrous sacerdotalism. And in firing this cannon shot, Luther
demolished this imposing structure.
It remained for Calvin to engage in the true work of
Reformation. He must not simply destroy that which was opposed to God
and His Word, but he built up and established what was the truth of the
Scriptures. The Reformed faith is, therefore, that body of doctrine
which the great Reformer of Geneva set forth.
I call you attention to the fact that the Reformed
faith is a body of doctrine. Let us be very clear on that. Let
there be absolutely no misunderstanding on that question at all. We live
in an age in which there is little or no interest in doctrine. Men speak
of a passion to "save souls." Men speak of the need to go to the
unconverted. Men speak of the importance of missions (and indeed our
Lord Himself commands us, "Go ye into all the world and preach the
gospel" [Mark 16:15]. Those are the marching orders of the church).
Nevertheless, the life of the church is not only seen in her mission
calling. Indeed, any church that forgets that her fundamental calling is
to contend for the faith once for all delivered to the saints, is a
church that has made herself incapable even of doing mission work. The
Reformed faith, let it be said and let it be said with as much emphasis
as possible, is a body of doctrine: clear, careful, precise,
spelled out doctrine. That is the Reformed faith. If you are not
interested in doctrine, you have no claim to the name "Reformed."
If you do not believe that Calvin set forth a body of
doctrine. I suggest that you sit down tonight in your living room chair
with a copy of the Institutes for five minutes of paging through
the Institutes will persuade you beyond any contradiction that
Calvin indeed set forth doctrine.
The Reformed faith is a body of doctrine. It is not
like a book on solid geometry which has in it propositions and theorems
which, whether you believe them or not, makes not one iota of difference
in your life (except perhaps if the man for whom you wish to work
requires of you some mathematical knowledge). Rather, this body of
doctrine is the truth concerning God. One who is a Reformed man
is careful about this, exactly because it is doctrine concerning God.
If you are walking down the street, fore example and you overhear three
men who are, with leering smirks on their faces, speaking evilly of your
wife, calling her a public whore, you will certainly do everything you
can to correct their mistake and to save the reputation of your wife.
You will do this because you love her. The gossip and slander, which is
being spoken of her, cuts you to the quick. You want your wife to be
known for what she truly is.
So a Reformed man wants God to be known for
what He truly is. He dislikes, not only, but hates with all his being,
the slandering of his God. He dislikes, not only but hates with all his
being, those who will not speak the truth concerning God but who come
with human inventions or with their own ideas—their gossip and slander
about God. These will not bow before the truth of the Scriptures The
Reformed faith teaches the truth of God! And one who knows the Reformed
faith, and loves it, is jealous for it. He echoes the words of Elijah
under the juniper tree, repeated on Mt. Horeb: "I have been very jealous
for the Lord God of Israel" (I Kings 19:14).
What is the Reformed faith? Because the Reformed
faith is the truth concerning God, it teaches, as Calvin did, that God
is God alone, absolutely sovereign in all His works and ways. He does
all His good pleasure, and accomplishes all of His sovereign purpose.
The Reformed faith teaches that God is the Creator of heaven and earth.
He sustains every creature by the Word of His power and rules over every
creature by His sovereign might, so that every creature can only perform
His will. This is not only true of the stars which He moves in their
courses in the firmament, it is not only true of the path a beetle makes
as it wends its way across the sidewalk, it is true also of the heart of
kings. "For the king’s heart," Solomon says, "is in he hand of the Lord
as rivers of water. He turneth it whithersoever He will" (Prov. 21:1).
The Reformed faith believes in a sovereign God. The
Reformed faith believes, as Isaiah proclaims, that even Assyria, the
world power of that day, was a saw and an axe in the hand of the Lord to
saw and hew as He wills (Isa. 10:15). The Reformed faith teaches that
although our Lord Jesus Christ was delivered by Pilate and Herod, and by
the wicked hands of the Jews, it was nevertheless according to the
determinate counsel and foreknowledge of God (Acts 2:23). The Reformed
faith believes, as the prophet Amos confessed, that if there is evil in
the city, the Lord has done it (Amos 3:6). That is the Reformed faith.
The Lord is sovereign. The Lord does all His good pleasure. The
Lord does as He pleases in heaven above and in the earth beneath. The
Lord sets kings on their thrones and throws them down at His will.
The Reformed faith demands the question which
confronts us: Is our doctrine that which holds high the sovereignty of
the Lord of heaven and earth? That is, after all, the question which we
confront. Do we want, do we worship, do we serve, and do we put our
trust in, a sovereign God? Or is it satisfactory to us to have an
idol, one helpless before the sovereign will of man? Do we serve one who
is unable to save those whom He wishes to bring to heaven: a pleading
God, a pleading Christ, while man is sovereign to do as he wills? That
kind of God I don’t need and I don’t want. I need a God who can save a
helpless, depraved, corrupt sinner. If I have not that kind of God, it
is all hopeless.
The Reformed faith believes, and Calvin taught, that
God is sovereign in the whole work of salvation from beginning to end.
Man contributes nothing. The Reformed faith believes, and Calvin taught,
that from all eternity, before the worlds were formed, before the
foundations of the creations were laid, God chose unto Himself, without
any regard to works or man’s merits, a people that He gave to Christ
(Eph. 1:4). These were destined to be His own, and were destined to live
with Him in eternal glory in the world that shall come.
God determined sovereignly who were the reprobate
(Rom. 9:22). He determined, as a manifestation of His justice, that the
reprobate would reveal this justice in the way of their sins
everlastingly in hell.
God, as the sovereign Lord, gave His Son, not to die
for all men, but to die for His sheep (Matt. 1:21). For those who were
given Him of the Father (John 6:37), He made atonement. Thus He, by His
perfect obedience on the cross, accomplished for His elect, who were
precious in His sight, the fullness of everlasting salvation.
The Reformed faith teaches that the Spirit of the
Christ who is the exalted Lord at God’s right hand is irresistible in
His power to save. That Spirit goes through the length and breadth of
this vast creation. He knows who are the elect for whom Christ died, and
for whom He shed His blood. He enters into their hearts, overcoming
their resistance, battering down the walls of their rebellion,
overcoming their bitter hatred and enmity against God. He sacks the
citadels of their unbelief. Moving into their hearts, He creates of
sinners, saints. Out of blasphemers, He creates those from whose mouths
arise praises to God. By an altogether irresistible, mighty power He
transforms and delivers from the bondage of sin.
The Reformed faith believes and teaches, as Calvin
taught, that man is himself totally depraved (Rom. 3). He is so totally
depraved that he can not only not do any good, but he can not even
the good. He can not want the good. He can not seek the
good. He can not search for it. He has no taste for it. All he
has is hatred, bitter, undying, unrelenting hatred of all that is good
and of all that is of God. His salvation depends in his entirety upon
the sovereign and irresistible work of the Spirit.
The Reformed faith teaches, and Calvin taught, that
"once a child of God, always a child of God" (Phil. 1:6). As the Lord
Himself says in John 10:28, "No one can pluck them out of my hand." We
may fall ever so deeply into sin, we may stray ever so far from the way
of God’s commandments; yet we are held safely by the Almighty Hand of
our Saviour who preserves us and keeps us. He will once again, through
it be through chastisement, restore us to repentance and confession.
Then we fall on our knees and cry out for forgiveness as the spirit
drives us to the cross. Then once again we cling to the bleeding body of
The Reformed faith teaches that faith, by which we
cling to Christ, is not of ourselves, it is the gift of God (Eph. 2:8).
God not only gives us the power to believe, but He works in us the act
of believing itself. The Reformed faith teaches that the gospel,
therefore, is not an invitation, not an offer, not an expression of the
universal love of God, not a presentation of a pleading Saviour. It is
rather, as Paul says in Romans 1:16, "The power of God unto salvation."
The Reformed faith does not believe that God loves
all men. Not that all men are the objects of His favour and of His
grace. Rather, God is angry with the wicked every day, as the Psalmist
again and again expresses it (Ps. 7:11, etc.). The Reformed faith
believes, as the wise man of Israel in Proverbs expresses it, that the
curse of the Lord is in the house of the wicked, but He blesses the
habitation of the just (Prov. 3:33). The Reformed faith believes that
there is nothing but hatred, nothing but curse, for the ungodly God
drives them, as Asaph sings in Psalm 73, on to the slippery slopes of
destruction (Ps. 73:18).
The Reformed faith teaches, and Calvin taught, that
all things are for the salvation of the elect for whom Christ died (Rom
8:28). The Reformed faith teaches these things because it maintains that
God is God! He does all His good pleasure. He is alone the
sovereign, the Holy One of Israel to whom belongs all praise and
glory and power forever and ever. That is the Reformed faith. That
is the Reformed faith.
That which denies those truths is not Reformed. One
who holds to anything else can not claim to himself the name "Reformed."
It has never been Reformed to teach anything else, not since the days of
the Reformer of Geneva, it is not today, it will not be until the Lord
Those who claim to be Reformed and teach otherwise,
either do so out of ignorance or else are sailing under a false flag.
They fly the flag of Her Majesty’s navy on a pirate’s craft. They do so
in order that with deceit they may lurk here and there and deceive
others this leading them to destruction. These are enemies of the
Reformed faith. Let us be sure we understand that.
The Lord was very clear, when He said to His
disciples, there are only two positions which you can occupy: either you
are for Me, or you are against Me (Matt. 12:30). One of the two. There
is no neutral ground. There is no "grey" area where a man can stand as
he tries to make up his mind. You are for the Reformed faith or you are
against it. You believe it and love it with every fibre of your being or
you oppose it. The Reformed faith claims for itself that kind of
exclusiveness because it claims the exclusivity of Scripture and of a
sovereign God who has revealed Himself on the pages of Holy Writ.
In the second place, the Reformed faith is a "world
and life" view: the way at which one looks at the world.
The Reformed faith teaches that the child of God, the
elect believing child of God, in the midst of this world, is, to use
Jesus’ words in John 17:14, "Though in the world, not of
the world." Let it be clearly understood that doctrine and life go
What a tragedy it is that in our doctrinally
illiterate age, in our time of doctrinal carelessness and indifference,
people piously prate about the fact that doctrine is unimportant. It
only makes a difference how one lives, they say. Has the whole of
the Reformed faith and has the whole of the Christian religion been
reduced to a morality play? Is that the position that we are supposed to
take? God forbid! Morality without doctrine is nothing. The world, the
world of unbelief, the world of paganism has produced some of the most
moral men of all time. Greek philosophy produced men of great moral
stature. Is that Christianity? Is that what the Reformed faith? It is
not. Doctrine and life go together. What a man believes determines his
life. And if his life is not rooted in his faith, it means nothing at
all. In fact, what a man believes concerning the truth of the
Scriptures, is itself a way of life. That is what is meant by the
It needs to be emphasized that if, as is commonly
held in our day, God loves all men, that all men are the objects of His
grace, that all men are the objects of His benevolence, kindness and
graciousness; if all men are the objects of His "common grace;" if all
men are the objects of His love revealed in a cross on which Christ died
for all men, head-for-head, then there is no longer any "antithesis"
between the world and the church.
And if God loves all men, if God is gracious toward
all men, if God is kind towards all men, that results in a certain
goodness that you find in the world at large. There are the monsters of
iniquity, the Stalins and the Hitlers of history; but on a whole, men
have a lot of good in them. There are men of philanthropy. There are men
capable of producing tremendous works in the field of arts: paintings of
great beauty and musical compositions of unsurpassing glory. They are
capable of giving of their millions to works of philanthropy, such as
building hospitals. They are capable of striving for good goals in this
world of sin, goals such as, for example, a world in which peace reigns
and wars are abandoned. You will even find in the world such good men
who oppose abortion, who oppose homosexuality and the corruptions of
sexual depravity and perversity. If you ascribe all of these things to
the gracious, kind and benevolent work of God through the universal
operation of His Spirit and His goodness towards all, then you see that
by that kind of "common grace," you destroy the deep chasm that God has
struck between the church and the world. Common grace builds a bridge
over that chasm. Common grace allows the world to flood into the church
and the church to rush eagerly into the world. It encourages the church
to unite with the world in all kinds of common causes. Whether it be in
the field of science, in the field of philanthropy, in the field of
morality, in the field of politics (in the interest of putting certain
men in office), in the field of economics, or whatever, there is plenty
of room for cooperation and agreement. There are many occasions for the
wicked and the righteous to work together, arm-in-arm and hand-in-hand.
The Reformed faith pronounces with all of its might,
an anathema, a fierce anathema, on that sort of thinking. "Be ye not
unequally yoked together with unbelievers. For what fellowship hath
righteousness with unrighteousness, and what communion hath light with
darkness, and what concord hath Christ with Belial, or what part hat he
that believeth with an infidel, and what agreement hath the temple of
God with idols? For ye are the temple of the living God, as God hath
said, I will dwell in them and walk in them and I will be their God and
they shall be my people. Wherefore come out from among them, and be ye
separate, saith the Lord" (II Cor. 6:14-17). That is the Reformed faith:
the cutting knife of the antithesis cuts through every part of the life
of the child of God in the midst of the world.
Yes, we are in to world, and the wicked are in the
world. The wicked work next to us in the factories and they live next
door to us on the same street. We go to the same grocery store, we eat
the same food, and we share this creation of God equally and in common.
There is no question about that all. But in every single part pf his
life, without exception, the unbeliever lives out of the principle of
his hatred of God; the believer lives out of the principle of the life
of Christ in his heart. Paul even talks about the fact that our weeping
is fundamentally different than the weeping of the ungodly: "For godly
sorrow worketh repentance to salvation not to be repented of: but the
sorrow of the world worketh death" (II Cor. 7:10). Your rejoicing is
different from the laughter of the world. Your whole life is different
because there is born in you, by the power of the Spirit of the Christ,
the life of heaven. You are a citizen of the kingdom of heaven. You are
walking in this life as a pilgrim and a stranger in the earth. You "sit
loose" to the things of this present world. Your citizenship is above.
The goal of your life’s journey is your Father’s house. The things of
this world only occupy your attention in so far as they are necessary
for you to continue your calling as a pilgrim and a stranger in
thankfulness to your heavenly Father. You serve the Lord Christ all your
life. And His kingdom is not of this world. His kingdom is from heaven
The Reformed faith has had as its motto since the
days of John Calvin this: "A Reformed church is a reforming church."
What does that mean? That means, briefly, no church can ever be
stagnant. A stagnant church is like a stagnant body of water: It soon is
covered with green slime and begins to stink. A church can not be
stagnant. It either moves forward or it slides backward, one of the two.
The great tragedy of our day is that the church, the nominal church,
that which calls itself "church," has gone backward. It has gone so far
backward that it has lost any sense of what it means to be "Reformed"
not only, but it has lost any sense of what it means to be church!
Though it has imposing structures, though it has mighty programs,
programs that cost millions of pounds, though it speaks loudly of all
kinds of social endeavours, though it raises a loud and clamouring voice
in the counsels of men and nations, it has ceased to be "church."
A Reformed church moves ahead. Why? Because the
unsearchable riches of the knowledge of God in the Scriptures are
depths, depths of glory, depths of truth, depths of blessedness, which
no one will ever be able to plumb on this side of heaven (Rom. 11:33).
"We see," Paul says as we look into Scriptures, "through a glass darkly"
(I Cor. 13:12). The Scriptures are as a mirror. Behind us shines Jesus
Christ. The Scriptures pick up Jesus Christ and reflect some of His
glory. And the glory of Christ is the revelation of God to us in the
Scriptures. That which we see there is overwhelmingly beautiful. But we
can only know the part of it. Someday Paul’s says, we will turn around
and we will see Him face-to-face (I Cor. 13:12). And then we will not
need the glass anymore because we will be with Him and know the truth in
all the fullness of its perfection. Nevertheless, the Scriptures are a
mine which, if the world should last ten thousand times ten thousand
years, would continue to contain the truths which our feeble minds only
begin to understand. This is the revelation of God in the face of
Christ. The Reformed church recognises that.
It does not turn its back on the past. God forbid. It
receives that glorious legacy of the Reformed faith as the gift of the
Spirit of truth to the church. It receives it with humble thanksgiving.
It receives it as the priceless possession for which countless have
died. For this, they have shed their blood, loving not their lives unto
death. Saints and martyrs who have now gone to join the company of just
men made perfect. It is a legacy written in the blood of our fellow
saints with whom someday we shall live in glory. We receive it in all
humility and reverence. It is almost as if, taking it into our hands, we
understand that He puts us in charge of a priceless possession.
What shall we do with it? Shall we sell it for a mess
of pottage? Shall we scatter it to the four winds? Shall we be
unfaithful to the blood of those who bought it in the face of suffering?
Shall we speak carelessly, indifferently, foolishly of a "Reformed"
faith while we betray those who gave their lives for it? No; we take it
as a most cherished possession to be faithful to it. We give it to our
children to commend it to their care because it is the knowledge of God.
"This is eternal life," Jesus prays, "that they may know thee the only
true God, and Jesus Christ whom thou hast sent" (John 17:3).
When we have that treasure, that faith once delivered
unto the saints, then it is our calling earnestly to contend for it
(Jude 3) though it means that we are scorned and mocked. Though we are
small in number, it is far too precious to sacrifice on the altar of
popularity and the pleasing looks of mere men. It is our salvation.
A Reformed church takes that heritage and moves ahead
with it in excitement and eagerness. In joy in the truth, it searches
the Scriptures so that it may come to a clearer, fuller and more blessed
understanding of that precious Word of God. A Reformed church is a
faithful church, a church who continues to develop the truth of
That is the Reformed truth. Are you "Reformed?" If
you are not, if those doctrines are not the doctrines you want, that is
your business. You have, after all, in this world the right to believe
as you will—although you must give answer before Him who sits on the
Great White Throne. And when you stand before Him who sits on that Great
White Throne, He is not going to ask you, "What mighty deeds did you do?
How many souls did you try to save for Me?" He is not going to ask you
whether you tried to make this world the kingdom of Christ. He is not
interested in that. He is going to ask you one question: "Where you
faithful to My Word and Truth?" That is all.
If you do not want it, so be it. But do not, in all
honesty before God and the church, say you are "Reformed." Whatever you
want to believe, that is your business; but do not call yourself
If you are Reformed and want to be Reformed and if
you love the truth of the great glory of Almighty God, then stand with
us in these evil days and fight with us in the cause of the truth of the
gospel. The time is short. The end is at hand. Let us work while it is
yet day ere the night comes in which no man can labour (John 9:4).