Missions of the Protestant Reformed Churches in America

Covenant PRC Ballymena, Northern Ireland

Covenant PRC Ballymena, Northern Ireland

Website

83 Clarence Street,

Ballymena BT42 3NR, Northern Ireland

Services: 11:00 A.M. & 6:00 P.M.

RevAStewart

Pastor: Rev. Angus Stewart

7 Lislunnan Rd.

Kells, Ballymena, Co. Antrim

Northern Ireland BT42 3NR

Phone: (from U.S.A.) 011 (44) 28 25 891 851

This email address is being protected from spambots. You need JavaScript enabled to view it.

Covenant Reformed News - November 2014

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Covenant Reformed News

 

November 2014  •  Volume XV, Issue 7

(*Also attached here in pdf.)


The Voice Crying in the Wilderness (2)


“Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness” (Luke 3:1-2). Not only do these names date the beginning of John the Baptist’s public ministry, as we saw last time, but they also indicate the wickedness of the days when his voice cried in the wilderness.

Tiberius Caesar was an ungodly Roman emperor (although he was not the worst). The Roman dominion over the Jews was a judgment upon them for their sins. Pontius Pilate was the wicked Roman governor of Judaea, which included the holy city of Jerusalem. He was the one who sentenced Jesus Christ to crucifixion, for He “suffered under Pontius Pilate,” according to that famous line in the Apostles’ Creed.

Herod (Antipas) and Philip were two sons of Herod the Great, who sought to kill the baby Jesus (Matt. 2:1-20). Herod Antipas was the one who imprisoned and executed John the Baptist (Luke 3:19-20; Mark 6:14-29) and to whom Christ referred as “that fox” (Luke 13:32). Herod questioned and mocked the Lord at His trial (23:8-11). Through their rejection of Christ, “the same day Pilate and Herod were made friends together: for before they were at enmity between themselves” (12).

Annas and Caiaphas are called “high priests” (3:2). According to God’s law, there should be only one high priest at a time, since each high priest was to be succeeded at his death. This reference to both men as high priests points to the Roman practice of selling this office and Jewish intrigues and conspiracies concerning the high priesthood. Annas occupied this office for nine years, after which he advised Caiaphas his successor and son-in-law. Calculating Caiaphas was the one who stated regarding the Lord that “it is expedient for us, that one man should die for the people, and that the whole nation perish not” (John 11:50; cf. 18:14). Annas and Caiaphas were leaders in the Jewish trial of Jesus Christ (18:13, 19-24, 28) and the trial of Peter and John (Acts 4:6).

Clearly, the days of John’s preaching, the days of Christ’s ministry and the days of the apostolic church were evil, judging from the leaders in church and state!

In the specific wicked days indicated in Luke 3:1-2, John began his crucially important ministry. He did not receive an ordinary call. He was not anointed as a priest, though his father, Zacharias, was a priest. Nor was he a Christian minister who was chosen by a congregation and ordained by the laying on of hands.

John received an extraordinary call. The angel Gabriel proclaimed John’s call to his father in the temple before he was born or even conceived (1:13-17). Mormonism falsely claims that John was ordained by the angel when he was eight days old (Doctrine and Covenants 84:28), but this was the day of his circumcision and public naming (Luke 2:59-63). John was equipped and qualified through being filled with the Holy Spirit from his mother’s womb (1:15), the godly instruction of Zacharias and Elisabeth in his parents’ home, and prayer and meditation in the wilderness. Then John received a direct and irresistible prophetic call that he should begin his public ministry.

You see how God calls to special office in his church and kingdom? Those whom He granted the extraordinary (and temporary) offices, such as apostle, prophet or forerunner of the Messiah, received an extraordinary call. Those whom God grants the ordinary (and permanent) offices, such as pastor, elder or deacon, receive an ordinary call through the church and by the vote of the members.

John was about thirty years old when he began his public ministry (Luke 1:24-26; cf. 3:23). Before this, he lived in solitude in the deserts with the wild beasts (cf. Mark 1:13). Then he was shown or manifested to Israel (Luke 1:80).

Vast crowds came to hear that voice cry. Luke 3:7 tells us that it was a “multitude.” According to Mark 1:5, “there went out unto him all the land of Judaea, and they of Jerusalem.” Matthew 3:5 adds that “all the region about Jordan” came to hear John preach. Among John the Baptist’s Galilean disciples were Andrew, Simon, Philip and Nathanael (John 1:35-51). All sorts of people were in the crowds: tax collectors and soldiers (Luke 3:12, 14), fishermen, like Peter and Andrew, and even Pharisees and Sadducees (Matt. 3:7), and priests and Levites (John 1:19).

Let us picture the scene when John “came into all the country about Jordan” (Luke 3:3). This was to the north of the Dead Sea, near the River Jordan. He went from place to place, to locations he had probably seen and noted during his years of solitude in the wilderness before his public preaching (1:80). The people from Jerusalem and the nearby regions of Judaea, Perea and Galilee and from all walks of life such as soldiers and Sadducees, fishermen and Pharisees came to hear him preach. Over many days and weeks and months, vast crowds of hundreds and thousands, even a “multitude” (3:7), flocked to hear him.

How did the attendance at John the Baptist’s ministry compare to the Old Testament preaching prophets from Samuel onwards? From the biblical records, it would appear that John the Baptist received a consistently larger crowd than Isaiah or Jeremiah, or Elijah or Elisha, or Hosea or Joel.

Next time, we shall consider why, in God’s providence, such unprecedented large crowds came to hear John the Baptist.    Rev. Angus Stewart

 

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The Necessity of Baptism


A reader asks, “If someone who was not circumcised was rejected from the covenant, is that still true today? Would it be right to say, ‘Yes,’ based on Hebrews 2:2-3? Another way of putting the question would be: Does Genesis 17:14 have any parallel in this dispensation?”

These are the texts: “For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him?” (Heb. 2:2-3). “And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant” (Gen. 17:14).

Although the questioner does not explicitly say this, I am assuming that he understands that baptism has taken the place of circumcision in the new dispensation (Col. 2:11-12). I am also assuming that he is aware that circumcision has no spiritual significance today. His questions, therefore, refer to baptism.

The answer to this question is indeed, “Yes.” The two texts quoted are relevant and make clear that the failure of parents to baptize their children is in the new dispensation as great a sin as failure to circumcise was in Israel during the old dispensation. It is even correct to say that those who fail to have their children baptized have broken God’s covenant.

There are several things that must be said about this.

In the first place, the question immediately comes up: What about Baptists? Baptists believe only in “believer’s baptism.” That is, only those who are old enough to make a credible profession of their faith in Christ are to be baptized.

There is no question about it that they are very wrong in their theology. This is not the forum, however, in which to debate the whole question of infant baptism. But the situation of Baptists is somewhat different from the situation presupposed by the questioner. The texts quoted have to do with Israel, and Israel was the church of the Old Testament. These people were, therefore, God’s covenant people. The context is exactly that God establishes His covenant with Abraham and his seed, and gives circumcision as the sign and seal of the covenant. The refusal of an Israelite to have his child circumcised was a flat-out rejection of the sign of the covenant and, therefore, of the covenant itself.

God’s commands had to do, therefore, with His covenant people. The Baptists do not even have a biblical covenant doctrine. The punishment for one of God’s covenant people who refused to circumcise his children was to be cut off from the covenant, from the Old Testament church and from the people of God. In fact, by refusing to circumcise their children, they were cutting themselves off from the covenant people of God.

The New Testament equivalent of this punishment for those who refuse to baptize their children is Christian discipline, ending in excommunication from the church and thus from God’s covenant people.

That such refusal was a serious matter in Israel is evident from the fact that God was ready to kill Moses for not having circumcised his two sons. The narrative is given in Scripture in Exodus 4:24-26. It seems as if Moses’ wife, Zipporah, was the one who refused to have the boys circumcised. Even though she had been born and raised in a home where God was worshipped and served, she was not of the seed of Abraham and did not have directly the promises of the covenant, nor the sign of it. Nevertheless, they were both on their way to join Israel, and God insisted that they become a part of His covenant people by giving their sons the sign of His covenant. They would not be a part of God’s covenant people without it.

It seems as if during the forty-years wandering in the wilderness, the people also failed to circumcise their sons. I wonder sometimes if this was not due to the fact that every person older than twenty was killed in the wilderness, except Joshua and Caleb. However that may be, the nation could not enter the promised land without all the uncircumcised males being circumcised (Josh. 5:2-9).

It must be understood that circumcision and baptism are signs and seals of the covenant that are added to the Word of God as visible proof of the truth of the gospel that God establishes His people in the line of generations. Infants who are born dead and or who die shortly after birth need not be baptized: their salvation does not depend on it, contrary to Rome’s teaching. There is no magical power or even spiritual power in the water of baptism; it derives its power from being a sign and seal that accompanies the Word. The power is that of the Holy Spirit who works grace in the believer through faith in Christ. Prof. (emeritus) Herman Hanko

 

Belgic Confession 34: Holy Baptism

"... Therefore we believe that every man who is earnestly studious of obtaining life eternal ought to be but once baptized with this only baptism, without ever repeating the same, since we cannot be born twice. Neither doth this baptism avail us only at the time when the water is poured upon us and received by us, but also through the whole course of our life.

Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, who we believe ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises which are made unto our children. And indeed Christ shed His blood no less for the washing of the children of the faithful than for adult persons; and therefore they ought to receive the sign and sacrament of that which Christ hath done for them; as the Lord commanded in the law that they should be made partakers of the sacrament of Christ’s suffering and death shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, that baptism is to our children. And for this reason Paul calls baptism the circumcision of Christ."

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November 2014 Newsletter from Our Northern Ireland Sister

Our sister church in Northern Ireland, Covenant PRC, Ballymena, has just released her latest newsletter. In the November 2014  Rev.Angus Stewart reports on the latest activities inside and outside the congregation, with special focus on his recent Reformation Day lectures in N.Ireland and in S.Wales, as well as on other forms of outreach.

Be sure to read this newsletter below to be better informed of what our "sister" and her pastor are doing in the British Isles. This newsletter is also attached here in pdf form (see below).

CPRC-NI Newsletter-Nov 2014 Page 1
CPRC-NI Newsletter-Nov 2014 Page 2

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Covenant Reformed "News" - October 2014

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Covenant Reformed News

October 2014  •  Volume XV, Issue 6


The Voice Crying in the Wilderness (1)


Notice what the Bible highlights regarding John the Baptist. It is not his face or body for he is not a model. It is not his personality for he is not a celebrity. It is not his hands as if he were a craftsman. It is not his feet as though he were a runner or an athlete. Scripture highlights John’s “voice.”

This is not because it had a beautiful or melodious pitch or tone. John’s voice is emphasized because of what it proclaimed: God’s Word! John is called a “voice” because he was a preacher sent by the Lord. John’s was a voice “crying” with power and urgency because of the greatness and burden of its message.

John’s voice cried in the wilderness, where all was still and silent until his proclamation split the air. This is Isaiah 40:3, quoted by all four of the evangelists: “The voice of one crying in the wilderness” (Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23).

And what is the proper response to a voice, especially a voice declaring God’s Word and crying with force and vigour? One must listen to such a voice!

The time when the voice cried is carefully delineated in Luke 3:1-2. Seven men are mentioned: Tiberius Caesar (the Roman emperor), four regional rulers of greater Palestine (Pontius Pilate, Herod Antipas, Philip and Lysanias) and two Jewish High Priests (Annas and Caiaphas). Luke even states precisely when the voice began to cry: “in the fifteenth year of the reign of Tiberius Caesar” (Luke 3:1). Scholars say this was AD 26. This remarkable temporal identification would be like someone in a UK context speaking of the nth year of A, the British monarch, when B was the Prime Minister of the UK and C, D and E were the First Ministers of Scotland, Wales and N. Ireland, and F was the Archbishop of Canterbury with G his designated successor.

The birth of Jesus Christ is dated according to the reigns of only two people (Luke 2:1-2), whereas the beginning of John the Baptist’s ministry is dated according to the reigns of seven people with even the year of the emperor’s reign being given (Luke 3:1-2). The beginning of Jesus Christ’s ministry was a few months later and His crucifixion and resurrection occurred a few years later.

Luke is often called “the historian” in part because of the dates he gives (2:1-2; 3:1-2) and the effort and care he took in his inspired gospel account (1:1-4; cf. Acts 1:1f.). Luke the historian fixes the beginning of John’s ministry so carefully because his voice in the wilderness ended the 400 silent years and heralded the coming of the promised Messiah and the kingdom of heaven!  Rev. Stewart

Contact us for a box set of six CDs or DVDs on “John the Baptist’s Public Ministry (I)” by Rev. Stewart (£8 inc. P&P) or listen free on-line or watch free on YouTube.

 

Did Christ Die for Everybody?


Recently in the News, I have been explaining the truth of God’s irresistible grace (vol. XV, issues 3-4) in response to a brother who wanted assistance in his discussions with an Arminian. The Arminian claimed that grace can be resisted. This error leads to another error: all men receive grace to accept Christ. This, in turn, leads to another error: Christ died for everybody, head for head.

The brother wrote, “The argument of the Arminian in connection with John 12:47 is ‘Grace is not irresistible, because otherwise the whole world would be saved ... This text is good [i.e., proves the point] because it gives no chance to the Calvinist to say that the word “world” means “world of the elect ...” The text cannot be talking about the internal or external call. The text says that Jesus came to save the world.’”

The question we face, therefore, is whether or not the Scriptures teach that Christ died for every person, head for head, so that by His death Christ made salvation available to every person who ever lives. This, according to those who claim that Christ did die for every human being, is taught by Scripture’s use of the words “world” and “all” when they are used in connection with His cross. The main texts to which appeal is made are John 3:16, I Timothy 2:4, I John 2:2 and such like verses.

It is interesting that these passages have all been quoted by those who make salvation dependent upon the will of man. This has been the case since the early history of the church. The Semi-Pelagians were guilty of this. Roman Catholicism taught and teaches this doctrine. Although none of the Reformers taught any such thing, the Arminians and Amyraldians taught it. As Arminianism swept Europe and America, the same doctrine became the common view of a church that was falling away from the truth.

But the historical fact is that the Reformers, the great synods of Dordt (1618-1619) and Westminster in the 1640s, and the best theologians in the Reformed and Presbyterian traditions rejected such perversions of the truth. With one accord, they explained the texts in question in a way agreeable to the whole of Scripture and in keeping with the truth of God’s sovereignty. The interpretations of the words “world” and “all” have always been the interpretations of heretics and Roman Catholics with their perverted religion of salvation by the will and works of man.

The word “all” that is found in such passages as I Timothy 2:4 has consistently been understood as referring to all classes and all kinds of people, and not everyone head for head. This interpretation is in keeping with the whole of Scripture and makes most sense in the immediate context. It defines the church as truly catholic, that is, gathered from the entire world. We use the word “all” in the same sense. I read an article in a local newspaper which described a bad fire and remarked, “All of the city were at the fire.” People from hospitals? New-born babies? Aged folk who are bed-ridden? Obviously not. The statement meant: “People from all parts of the city.”

In many places, the word “world” has been interpreted correctly as referring to believers: the world of believers. This is the context of the verses themselves, as anyone who reads John 3:16 can learn by himself. The text needs no interpretation if one explains God’s Word by the well-known rule: Scripture interprets Scripture. Spurgeon has well said, “There is nowhere in the Bible where the word ‘world’ means all men head for head.”

You can find quotations from a long list of theologians who held firmly to the Scriptures and did not try to twist it to suit their own fancies on the website of the Covenant Protestant Reformed Church (www.cprf.co.uk/calvinismresources.htm). That web page also contains a link to a manuscript that I wrote (The History of the Free Offer) that will, in revised form, soon be published, DV. It provides quotations, beginning with Augustine (354-430) and throughout the whole history of the church, that reject the interpretation that Christ died for all men absolutely.

The true meaning of the word “world,” when used positively of mankind, is, as Scripture teaches, the world of eternal election and sovereign salvation: the universal church of all believers. God chose us individually so that our names are written in the book of life. God gave us to Christ who died for us (read the whole of John 17 for it is powerful). We are brought into the church by the work of the ascended Christ, through His Spirit, who gathers, defends, preserves and saves to the uttermost those given Him of His Father. We are the true world. We are called that because we are redeemed and saved from every nation, tribe, country, race and people in the world. We are destined to live with Christ forever.

Furthermore, the word “world” reminds us that God saves the entire cosmos, the universe, the whole creation. He created it; He loves it as His own work; He will not let Satan and the wicked world take it from Him; He will glorify it along with His people. That is the “cosmos,” the cosmos of God’s eternal purpose (Rom. 8:19-23; Gen. 9:8-17; Col. 1:13-20).

But there is more. Those who claim that Christ died for all men destroy the cross. That is a terrible sin.

Consider: If the Arminian is right, Christ shed His precious blood for people who are never saved. If Christ’s blood, shed on Calvary, cannot save those for whom He died, it can save no one. It has been well said, “A Christ for everyone is a Christ for no one.” Those who teach this must be careful that they do not crucify the Son of God afresh, because for them there is no repentance (Heb. 6:4-6).

Consider: If only those are saved who by their own free will agree to be saved by believing in Christ, then salvation is dependent on us and God cannot do anything without our consent and help. Such subtracts from the infinitely powerful One who does all His good pleasure (Ps. 115:3; 135:6). It is not the true God revealed in the Scriptures, but a god of man’s imagination, an idol.

Consider that the one and only God of all glory now shares His glory with puny, sinful, wicked man because God can do nothing without man’s help (Eph. 2:8-10)!

Consider: Such terrible views of God make the church a motley throng, a mob, a mass of people, a crowd of those who happen to decide to believe in Christ; when, in fact, the church is a glorious temple in which each elect saint has his own eternally prepared place (Eph. 2:20-22; I Pet. 2:4-8).

Consider: When all the nations of the earth are as grasshoppers in God’s sight (Isa. 40:22), less than a speck of dust in the balance or a drop hanging on the outside rim of a bucket (15)—and totally depraved as well—that the everlasting God, the Creator of the ends of the earth (28), the Wholly Other, the God of infinite perfection, the God of glory greater than all the universe, is dependent on me. It makes me shiver in horror to write it.

Let every Arminian remember that he must stand before the judgment seat of Christ and answer especially this one question: What did you do with Christ? Do you want to be among those who say, “I made Christ an ineffectual Saviour who depended on human help?” I for one have no need of such a Saviour. I need one who can save by power that is divine.    Prof. Hanko

Canons of Dordt II, Of the Death of Christ and the Redemption of Men Thereby

Article 8. For this was the sovereign counsel and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation; that is, it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which, together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and, having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in His own presence forever.

Article 9. This purpose, proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love and faithfully serve Him as their Saviour, who as a bridegroom for His bride, laid down His life for them upon the cross, and which may celebrate His praises here and through all eternity.
Covenant Protestant Reformed Church
83 Clarence Street, Ballymena, BT43 5DR • Lord’s Day services at 11 am & 6 pm
Website: www.cprc.co.uk • Live broadcast: www.cprf.co.uk/live.html
Pastor: Angus Stewart, 7 Lislunnan Road, Kells, N. Ireland, BT42 3NR • (028) 25 891851  
This email address is being protected from spambots. You need JavaScript enabled to view it.www.youtube.com/cprcniwww.facebook.com/CovenantPRC

 

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September Newsletter from Covenant PRC, N.Ireland

Our sister church in Northern Ireland, Covenant PRC, Ballymena, has just released her latest newsletter. In the September 2014  Rev.Angus Stewart reports on the latest activities inside and outside the congregation, with special focus on the recent British Reformed Conference.

Be sure to read this newsletter to be better informed of what our "sister" and her pastor are doing in the British Isles. This newsletter is also attached here in pdf form (see below).

CPRCNI-Newsletter-Sept-2014 Page 1
CPRCNI-Newsletter-Sept-2014 Page 2

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Covenant Reformed News - August Issue

CR News head

Covenant PRC, our sister church in Ballymena, N.Ireland has recently published her August issue of "Covenant Reformed News". This issues contains edifying articles on "Hating Your Own Life" and "Is Grace Resistible", written by Rev.Angus Stewart, pastor of Covenant PRC, and emeritus Professor H.Hanko respectively.

You are encouraged to make these part of your regular reading, so that you may grow spiritually in the truths of God's Word and the Reformed faith.

The articles are posted separately on our website and are listed here along with the link to it:

"Hating Your Own Life" (1) - Rev.A.Stewart

"Is Grace Resistible? (2) - Prof.H.Hanko

This issue of the "CR News" is also attached here in pdf form.

In addition, below you will find information on obtaining and watching (videos) the speeches given at the recent British Reformed Fellowship Conference on the subject of sanctification.

2014 BRF Family Conference Box Set
“Be Ye Holy: The Reformed Doctrine of Sanctification”

9  lectures and 2 sermons plus a bonus disk
on 12 CDs or DVDs in an attractive box set
 
(1) Zealous of Good Works - Rev. McGeown
(2) The Calling to Work Out Our Own Salvation - Prof. Hanko
(3) Only the Holy Shall Inherit the Kingdom - Prof. Engelsma
(4) John Knox: Scotland’s Reformer - Rev. Stewart
(5) The Divine Work of Sanctification - Prof. Engelsma
(6) Sanctification and Justification: Relation and Difference - Prof. Hanko
(7) The Role of the Law in Sanctification - Prof. Engelsma
(8) A Scottish Classic on Sanctification: James Fraser of Alness’
“Explication” of Romans 6:1-8:4 - Rev. Stewart
(9) The Imperfection of Sanctification in This Life - Prof. Hanko
(10) “A Faire and Easie Way to Heaven:” The Threat to
Sanctification of Antinomianism - Prof. Engelsma
(11) The Victorious Christian Life - Prof. Hanko
Bonus Disk: Author Interviews with Profs. Hanko and Engelsma
 
£12/set (inc. P&P)

Watch free on YouTube or
Send orders to:  CPRC Bookstore, c/o Mary Stewart,
7 Lislunnan Road, Kells, Ballymena, BT42 3NR
Phone: (028) 25891851 ~ E-mail: This email address is being protected from spambots. You need JavaScript enabled to view it.
Make cheques payable to “Covenant Protestant Reformed Church” (not just “CPRC”). Thank you!

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British Reformed Fellowship Conference This Week

Gartmore House ScotlandThe British Reformed Fellowship has its conference in Scotland this week (Saturday to Saturday, July 26 - August 2).  Prof David Engelsma and Prof. Herman Hanko (both emeritus professsors of the PRC Seminary) are the speakers, giving three speeches each on the topic “Be Ye Holy, The Reformed Doctrine of Sanctification.” 

The venue is the beautiful and historic Gartmore House in Gartmore, Stirling and a variety of attendees are once again present.

The conference is sponsored by our sister church in Northern Ireland, the Covenant Protestant Reformed Church of Ballymena.

For pictures of the conference so far, visit this site of Mr.John Van Baren. He will continue uploading them to this site, so check in on it daily.

You may also enjoy the video he took of the conference farewell psalm-sing from the Scottish Psalter.

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