                                             T H E   S T A N D A R D   B E A R E R                                                  151
  -

  de niet elk schepsel, maar toonde  aan, dat de genade               ister five hard spanks to the identical part of his body.
  Gods ook een breedere kring van ,menschen  raakt dan de             You and  your neighbor have done the same thing. Yet
  uitverkorenen  alleen.  En dan, ja, dan past het bewijs             you have done quite different things. He in anger
  uit de Belijdenisschriften  formeel  wel, want immers de            wreaked vengeance on the boy. You in love chastised
  verkondiging des Evangelies raakt ook anderen dan de                your son.
  uitverkorenen.  Doch zoo draait men, voor wie niet  toe-                "Now we'll say a poor widow has two neighbors, the
  ziet,  een rad voor de oogen.         -                             one a Christian, the other not a Christian; the one regen-
       En  wat nog erger  is, zoo is men ook verzeild geraakt         erated, the other not. On the same day each of these
  in het Remonstrantisme. Want materieel is er ook zoo                neighbors present the widow a $10 bill. They have. done
 geen bewijs in de  citaten uit de Belijdenisschriften. De            the same thing, yet they have not. The Christian was
  stelling,  dat God welmeenend  ieder  en een iegelijk, die          prompted by his new man, by the man of God to this act
  het Evangelie hoort, roept, is puur Arminiaansch, en is             of kindness. The non-Christian had no such prompter;
  zeker niet ingeslopen in de Canones.                                in his case it was just a natural, unregenerated man who
       Doch hierover later.                             H. H.         did the deed.
                                                                         "An outward-act as such amounts to nothing.  It  is the
                      WHO CHANGED?                                    person behind the act. that puts real content to it.
                                                                         And we belie-we, do we not, that man as he is by nature,
       We were deposed because of our refusal to subscribe            is totally depraved and therefore unable to do any  really
 to the three points of Synod. The deliverances of Synod              good thing?  Tha$ is one of the very fundamentals  of our
 are regarded as a reliable elucidation of certain non-fun- faith.
 damental  .doctrines  constituting the Reformed creed.                  How then, can unregenerated man do a work  of  charity
 Hence, it is maintained that the denunciation of -these desei-ving  the name? Only the  Christtin  can do that.  Cbris-
 points implies a departure from that creed.                          tian charity and the charity  of  the world are essentially  dij-
       The matter to which we desire to call attent& is that ferent.  I wonder whether that may not  have.`been  in
 these points were, up to a very recent date, being denied            Solomon's mind when he said: `The tender mercies of
 by those very divines who, at this instant, are so insistent         the wicked are cruel' (Proverbs 12  JO)." Thus far  Kui-
 that these particular products are in line with Reformed             per.
 thought. Let me furnish proof. We shall quote, first                    The above exposition of the total depravity of  man?
 of~all,  from a copy of an address delivered by Rev. R. B.           precludes  absolutely'the  theory of common grace. It is
 Kuiper, before the Association of the Christian Psycho-              emphatically asserted that natural man is unable to do
 pathic Hospital, convened in the month of September of any really good thing. The speaker agrees with Solomon
 the year 1920. The title of the speech reads : "Religious            that the mercies of the wicked (unregenerate) are cruel..
 Formalism Versus Christian Charity." We quote the fol-               It is quite another thing whether Kuiper is ready to admit
 lowing: "Now observe the folly of certain men ! They                 that this speech of his is a flat denial of common grace.
 say: We are not concerned about the forms of religion,               We rather think not. Very likely he will attempt to
 but only about charity.  :But fact is  thut these  very  men         make it appear, by means of sophistical reasonings, as if
 cannot possibly love mercy. For they are  spiritudLy  dead,          the above deliverances do nor at all militate against his
 and no unregenerated person can be charitable in the  full           present views. Try, as he may, he, will not succeed how-
 sense of  the word, can do works  of  chudty   tiorthy   of  `the    ever. For the speaker was describing the issues of man's
 n a m e .                                                            heart as they actually are, not as they would be if it-were
       "My last statement may seem to you to be altogether nor for the blessed influence of common grace. It was not
 too sweeping. You point to, charitable institutions many maintained by the Kuiper of the year.1920 thar the tender
 and large, supported by the children of the world.. You              mercies of the wicked would be cruel if it were not for the
 call attention to such an organization as the Red Cross,             operations of common grace. It is asserted in that speech
 controlled largely by the irreligious.        You remind me that these mercies are cruel. In fine, the Kuiper facing
, that the children of the light are often put to shame in            the Association .of the Psychopathic  hospital  gave ex-
 point of doing deeds  .of mercy by the so-called children pression to views which he repudiated two years later.
 of darkness.                                                            It should not escape our notice that the Kuiper of the
       `rI reply (so Kuiper continues} thar when two men are year  1920 assures his audience that  .the view to which
 doing the same thing, they are not doing the same thing. he then gave vent - rhe view, namely, that the works of
 That statement is paradoxical, of course yet it expresses            charity of the unregenerate are not worthy of that name;
 an obvious truth.                                                    the.view  that the tender mercies of the wicked are cruel
       "Let me illustrate. Your boy throws a stone through is one of the fundamental elements. constituting our
 your neighbor's window-pane. Your neighbor sees it, faith.                   In other words, it is asserted by that speech-
 becomes enraged, runs after the culprit, catches him, and            maker of seven years ago that the good works of the
 gives him five hard smacks on a certain part of his body.            wicked one turn out to be, when analyzed, sin, that his
 Later on you hear what your son has done. You are                    philanthropy is misanthropy. And he added that this
 much displeased, even. saddened. And you, too,  admin-               view is one of our fundamental doctrines. And I repeat,


1.52                                    T H E   S T A N D A R D   B E A R E R

two years later, at the most, Kuiper broke with this             suspended from office."* (Quoted from Formula of Sub-
fundamental doctrine, as is evident from the following scription.)
selection: "If I am not mistaken, present-day theology is            R. B.  &riper declared before the Lord, sincerely and
in the sign of man. Anthropology is the subject of the           in good conscience, that he heartily believed that the
chief interest. And the burning question is: just how            good works of the wicked are not worthy of the name,
good or bad is man  ?                                            that their love is cruelty, their philanthropy misanthropy.
   "The doctrine, of common grace (says Kuiper) gives            He promised diligently' to teach and faithfully to defend
a definite answer to that question. It tells us that natural,    this doctrine. He agreed not to contradict the same by
unregenerated man is totally depraved and consequently           preaching or writing: If different sentiments respecting
incapable of doing any good whatsoever of himself. Un-           this doctrine should arise in his mind he promised not to
deniable fact is, however, that he does a great deal of          defend .the same either by preaching or writing until he
good. Just think of the civic virtues and the noble moral-       had revealed such sentiments to Consistory,  Classis  and
ity which often adorn him. This good, says our doctrine,         Synod. But what happened? In course of time different
is the fruit of the working of common grace in him" ("As         sentiments respecting this doctrine did arise in his mind.
To Being Reformed," p. 113). And then this from Kuiper's         Did Kuiper refrain from defending the same until he had
pen : "If we discard common grace we are driven inevi-           revealed these sentiments to the proper bodies? To the
tably to one of two conclusions: either man is not totally       contrary. Kuiper calmly set aside this doctrine and is
depraved, or he can do good of himself; or the good              now engaged in privately  and.  publicly defending and
which he does is not really good at all: his virtues are         teaching his contrary sentiments. What is more, he does
faults ; his noble accomplishments are works of the devil;       not recoil from assuring men that these contrary sen-
his patriotism, marital fidelity, filial piety, love for his     timents of his are and always `have been the `doctrine' of
children, common honesty are all of them glittering sins.        the Church. And he joined rhat group who deposed  us
In the doctrine of man the denial of common grace leads because we insisted that the views and sentiments which
to the rankest Modernism or blackest misanthropy" ("As           were once his but which he is now engaged-in repudiat-
To Being Reformed," p. 114).                                     ing are indeed the doctrine of the Church. He is now
   Thus it happens that the Kuiper of this day is prating        a member of that group who maintains that it is we who
about the noble morality adorning the totally depraved           forsook the old paths while in reality it is he who did so.
sinner.  Now he is telling' the world that the depraved             R. B. Kuiper is not the only guilty one. The conduct
sinner performs many works lvhich  bre really good, that         described above is also that of brother Beets. There
the philanthropy of the wicked one is philanthropy in-           was a time when also Dr. H. Beets was persuaded that it
deed and not misanthropy. And he has it that these views         is the plain teachings of Scripture. and the Confession
constitute one of our doctrines.     Seven years ago this        that the good works of the wicked one are not worthy of
man averred that the good works of the wicked are not            the name, that his love is cruelty, his philanthropy mis-
worthy of the name, that the love of the wicked one is           anthropy. Let us attend to a selection taken from one
cruelty, that his philanthropy is misanthropy. This, he          of Beets' sermons. "Het eerste dat we  moeten   leeren,
then maintained  tias one of our fundamental doctrines,          door Gods genade, om recht bevel te geven aan ons huis,`
Seven years ago, according to Kuiper, it was one of the          is : te zien, te betreuren, te belijden met schaamte, dat ons
very fundamentals of our faith that the philanthropy of          huis - gehe$  0~s  bestaan - in een geruineerden toestand
the wicked is misanthropy. Today Kuiper avers that one           is.  %eru'ineerd  door de  lzonde!
of our. doctrines is that the philanthropy of the unregen-          "Ja, vrienden, dat  moeten  we  leeren  zien! Zen bij
erated  one.is  philanthropy. It is plain that the  ,Kuiper      `Geestes licht, want ach ! zonder hetzelve  kunnen we het
of today is not the Kuiper of yesterday. The man changed         nooit recht aanschouwen.
his views.  ,%nd in doing so he set aside what he himself           "Zen hat huis van ons bestaan,, ons lichaam, onze ziel,
admitted to be one of the very fundamentals of our faith.        door en door bedorven is door de invloed der zonde, door-
   R. B. Kuiper also signed the Formula of Subscription.         trokken  ,met de  rmet  ervan,  zoowel als bedekt met de
In doing so he agreed to the following: "We declare,             schuld  der ongerechtigheid.
moreover, that we not only reject all errors that militate          En dat  moeten  we niet alleen zien, maar ook  betreu-
against this doctrine and particularly those which were          ren! Betreuren met hartelijke smart en daarover waar
condemned by the above mentioned Synod, but that we              God ons  goed en naar zijn evenbeeld had gemaakt, dat
are disposed to refute and contradict these, and to exer;        we zoo verdorven zijn geworden door Adams  bonds-
ourselves in keeping the Church free from such errors.           breuk, door eigen zonden en misdaden. 0, waarlijk
And if hereafter any difficulties or different sentiments        daarover  moeten  we treuren, zooals David treurde in
respecting  the2 aforesaid doctrines should arise in our         Psalm 51.
minds, we promise that we will neither publicly nor                 "En dan - zooals David ,zijne ongerechtigheid beleed
privately propose, teach or defend the same, either by           met schaamte, zoo  moeten  wij ook voor God  leeren   be-
preaching or writing, until we have first revealed such          kennen  dat  ens  his zoo door en door  bcdorven   werd,  even-
sentiments to the Consistory,  Classis and Synod, under als de dichter  van Psalm 32:3 :
the penalty, in case of refusal, to be by that very fact            "k  B'ekend'  0. Heer ! aan U.oprecht mijn zonden ;


                                               T H E   S T A N D A R D   B E A R E R   ".                                                153
                                                                                                                                 -           -

       `k Verborg geen kwaad dat in mij werd gevonden  ;                   appear on that-thoroughly bad tree  - the sinner. The
      .Maar ik beleed, na ernstig  overleg,                                 good fruit is not brought forth by the bad tree, is no
                      Mijn booze  daan.                                    product of the tree. If such were the case, so they say,
      "0, dat belijden voor den Heere,  dat  %e door en door                it could not be maintained that the tree is bad. For  ,a
  bedorven  zijn  en dat we het  verdiend  hebben verdorven                 bad tree produces no good fruit. It is the Holy Spirit
  te worden - ook dat mag niet ontbreken zal het in orde                   to whom credit is due. The good fruit is His product, not
  komen met ons huis!                                                      the tree's. Such being the case our opponents aver that
      "Maar er is nog een tweede iets noodzakelijk om recht                their doctrine enables them to maintain the doctrine of
  deze zaak in het reine  re krijgen. Wellicht zijn er  som-               the total depravity of man and permits them to acknowl-
  migen hier, die meenen dat ons huis in orde komt, figuur-                edge the good which sinners do.
  lijkerwijze gesproken, door het huis onzesbestaan te was-                    It could very easily be shown that the theory of com-
  schen met onze tranen van boete. Om het opnieuw te mon grace is in violent conflict with Scripture, if for no
  behangen met het papier  van onze goede voornemens en other reason than that the theory reduces the sinner to a
  het te beschilderen met onze deugden.                                    mere puppet in the hands of God thereby relieving him
      "Velen  doen althans iets dergelijks!                               r {man) of all responsibility. Just now, however, there is
      "Maar dir is een vruchteloos pogen, geliefden ! Ons another matter to which we desire to attend. The Kuiper
  huis is  zoo  geheel en al in  di.sorde,.zoo  doOr  en door  gerlci-     and Beets of yesterday not merely maintained rhat
  -aeerd,,  dat menschelijke kracht ten eenenmale onbekwaam natural man is totally depraved. They went further (if
  is, het recht in orde te brengen, recht bevel er  aan te                 it is possible to go further) and taught. that  the works q/
  geven . . . .                                                            the  sinn.z+r  are  as  corrupt as  the sinner himself.    Kuiper
      "Met andere woorden  - we  moeten  leeren  zal de                    averred, did he not, that the good works of the sinner are
  zaak in orde komen, om ons huis, heel ons bestaan, ons                   not worthy of the name, that his love is cruelty. And
  lichaam, onze ziel, onze zonde over te  dragen   aan hem,                Beets insisted, so we pointed out, that man is thoroughly
  die alleen in staat is alles in her reine te brengen: Chris-             corrupt as to his entire existence together with all-that
  tus  Jezus, den middelaar Gods en der menschen.                          he is and has. One question Dr. Beets : Are not the works
      "Ja, waarde toehoorders, moogr ge dat Ieeren doen in                 of the sinner  a. part of his  "bestaan"? Does not the
 gehoorzaamheid  aan het bevel van  onzen  tekst.                          phrase "with all that he is and has" apply to the sinner's
      "Moogt  ge leeren  te zeggen tot den Heiland,  `als een              works? Indeed. A man's works are a part of him. They
  arm en verlegen  ,zondaar:  `Heere, hier is mijn huis  -                 are  hti works. To maintain the contrary is equal to
  alles wat ik ben en wat ik heb. Heel  mijn bestaan. Het                  asserting that man is not responsible for his deeds.
  is  onrein,  Heere,  hopeloos  bedorven.' Waar het vroeger                  It is plain that the views which one happens upon in
  versierd was met het beeld Gods, is dat schier gansch en                 the, sermons of the `Beets of yesteryears preclude Beets'
 al verdwenen en de enkele stukjes er van overgebleven  ' present views concerning the worth of the sinner's deeds.
  zijn verdonkerd en bevlekt.  -En  b&en   in het  huis van                The Beets of yesterday most emphatically insisted that
mijn bestaan is  bet vol van  Diabolisten.                                 the works of the wicked one are thoroughly corrupt. It
      "Daar  woont   ongeloof  en hoogmoed, en vloeken en                  was even his contention that the wicked one is full of
 afhoereeren, en bedriegen, en heel het gebroed van de                     devils. I do not recall-ever meeting a statement of this
 oude slang die het eerst ons huis ten val bracht;                         kind in  `the works of Danhof and Hoeksema. Today
      "Net  & dus hopeloos  bedmen. Het is te onrein, dat Gij              Beets is persuaded that the wicked perform many works
het zoudt aantzien. Maar ik weet niet wat ik er mee                        which are good. Beets as well as Kuiper changed. He
  doen  zal. Ik ben ten einde mad. Dit echter  weet ik dat ` also secretly set aside what Kuiper rightfully called one
 Uw naam Ontfermer is" ("Uit Eigen Kring," p. 763).                        of the very fundamentals of our faith. And he writes
      The above selection reflects the musings of one upon                 and speaks as if the views which he now renounces were
 whose soul the depravity of man apparently made a deep                    never his. But we know better.
  impression. Time and again it is asserted that the sin-                     Perusing the writings of the divines of rhe preceding
 ner is thoroughly corrupt, hopelessly depraved, and that,                 decades-the divines of the Christian Reformed churches
  according to his entire existence together with all that - one discovers that it was a settled matter among them
 he is and all that he has. Dr. Beets shall have to. concede               that, to express ourselves in the words of Kuiper the
  that the above view of man's moral condition precludes                   good  works  of the wicked are not worthy of the name,
  the doctrine that the sinner is performing works which                   that the love of the wicked is cruel. I shall now quote
 are good or relatively so. Dr. Beets will reply, however,                 from a sermon contributed by Rev.  II. Keegstra. "De
  that in the above selection he merely maintains that                     zonde immers is niet iets, dar, gelijk een kleed ons van
  natural man is totally depraved and further that his                     buiten omhangt en  aan de oppervlakte,  aan de  buiten-
 anthropology in no wise militates against the doctrine of                 zijde van ons bestaan kleeft.  Ze is veel meer als een
 common grace  i a doctrine to which he at present is                      zuurdeeg, dat van binnen uit zijne aanwezigheid  open-
 also addicted. Fact is that, according to the doctrine of                 baart. De zonde wortelt in het binnenste van ons wezen,
 common grace, natural man does remain totally depraved                    in het hart, waaruir de uitgangen onzes  Ievens  zijn.
  even though the Holy Spirit is causing good fruit to                     Daarom kan  ze ook tot  arts binnenste niet  beperkt en  alzop


154                                           T H E   S T A N D ARD  BEARER                                                ,     -
verborgen   blijven,   maur  trekt en woekert  ze `van  uit ons hurt     ing to this theory, erred when he maintained, that every
voort,  gebel   oxs  leven   door.  Niets  spaart  ze in den  zon-        tree is known by his own fruit.
daar, heel ons  bestam  verg@gt   ze en deelt  se  haren   onhei-            And now this from the pen of Prof. Ten  Hoor: "Zij
ligen  smet  mede.  Op alles  tracht ze  beslag te leggen en             bezaten niet het zaligmakend geloof, maar  alleen   bet
volkomen onder haar heerschappij te brengen.  `t Leven wonder geloof. En met dit wonder geloof kan men  nag-
in ons en geheel de sfeer rondom ons en die onder onzen                  onwedergeboren zijn . . . . Beoordeeld naar den wil van
invloed staat, `t is al bezoedeld en onrein.        Wa$ in  ens  om-     God met betrekking tot onze zaligheid, kan men zulke
gaat is  onzuiver  en wat  er  do& ons  denken  elt  willen  ez  wer-    menschen geen goede  boomen,  en hunne werken geen
ken tot  s&d  gebracht  wordt,  het  draugt  alles het stempel           goede werken noemen . . . . Geven  aan de armen, aan de
der  zonde"  ("Uit Eigen  Kring,"  p. 161).                               kerk,  aan het Christelijk  onderwijs,  is een  goed werk.
       Keegstra is  descri'bing  the natural man. He asserts              Zeker is het  goed in  den zin dat het voordeelig is voor
that the heart is the seat of sin. Sin, however, cannot be hen of voor de zaak  waaraan  men geeft. Doch dit maakt
confined to the inner recesses of man's being. To the                    een  werk voor God nog niet  goed. . . . Het geven  aan
contrary, sin must come to the surface. Doing so, says                   armen kan uit mensch-elijk  medelijden of ook uit een alge-
Keegstra, it infects the entire existence and corrupts the               meen  Christelijk plichtsgevoel voortkomen. En het  doe1
whole life of man. Again  I. say, the doctrine that the bij dat alles kan zijn eerzucht. Zulke  daden  zijn geen
entire existence  and the whole life of man is corrupted by              goede werken, geen goede vruchten, en bewijzen dus 001~
sin and this other doctrine that on the bad tree one may                 niet dat de boom  goed is" (Vol. XIII, No. IX, p. 468).
find good fruit do' not go together. Such two doctrines                    It is plain that these teachings and the teachings of
are mutually exclusive. For man's existence and his life                 the exponents of common grace relative to man's deeds do
include man's deeds. Thus it appears that a few decades                  not go well together. Prof. Ten  Hoor taught that the
ago it was also Keegstra's view that the apparently good                 works of the sinner are as corrupt as is he. According
works of the wicked are unworthy of the name, that his                   to the exponents of common grace the works of the
philanthropy is misanthropy.                                             wicked may be good even though the wicked one himself
    We now wish to quote from a sermon by Prof. F. M.                    is totally corrupt.
Ten  Hoor on Luke 6 :44 which reads : "For every tree is                     Finally, it drew our attention that the distinction be-
known by his own fruit." The sermon appeared in "De                      tween spiritual and natural good does not appear in the
Gereformeerde Amerikaan" and can be found in.Vol. XII, . sermon of Prof. Ten  Hoor. He does not call the works
No. VIII. We quote the following: "De aard van den                       of the unregenerated sinner naturally good works but
boom bepaalt den  aard~  van de vrucht.  Deze  aard van                  bad works.
den boom zit niet in het een of ander deel van den boom,                     Thus it appears that a few decades ago the divines.
niet slechts in de takken of in den stam of in de wortelen,              of the Christian Reformed Church had not yet begun to
maar in den boom in  zijn geheel. De vruchten toonen                     babble about the good which sinners do. Then they were
niet slechts hoe de aard van een deel van den boom is,                   talking like men in conformity with the truth. Those
maar hoe de geheele boom is, want de geheele boom                        who taught the doctrine of the total depravity of man
neemt  _ deel aan het voortbrengen van de vruchten . . . .               together with the implications  we2 not disturbed.  -All
Zoo is ook de mensch. Zijn bijzondere geestelijke levens-                went well until thesupporters of Dr. Jansen decided that
aard zit niet in het een of ander deel van hem, maar in                  Rev.  H. Hoeksema had  to" go. But they must have a
zijne geheele inwendige persoonlijkheid. In zijne  wer-                  reason for deposing him. They peruse his writings in
ken openbaart hij niet slechts hoe hij voor een deel, maar               search of doctrinal errors. And what they sought they
hoe hij in  zijn geheel  3s."                                            (imagined they found in a certain passage of "Niet   Doo-
                                                                         persch  maar  Gereformeerd."  We shall reproduce the
   These are noteworthy statements. It is asserted                       section.    "Het is uwe beschouwing dat de mensch  we1
among other things that the nature of man determines                     van nature zoo bedorven is, dat hij ganschelijk  onbe-
the nature of his works.- Therefore we may learn to know                 kwaam is tot eenig goed en geneigd tot alle kwaad. Maar
a man from his works. The entire man is back of the                      die bedorven  natuur door Gods algemeene genade  tech
deed. And the deed is an outgrowth of the man. The                       weer bekvvaam wordt om positief goed te doen. En wij
two are organically connected.                                           spreken het met alle vrijmoedigheid  uit, dat juist dit  _I
   According to the theory of common grace the nature                    laatste  noch naar Belijdenis,  noch naar de  Schrift  is.
of man in no wise determines the nature of his works.                    Het is juist.deze beschouwing die de oogen  sluit voor de
The man  isnot back of the deed. And the deed is not                     Schrift" ("Niet Doopersch maar Gereformeerd," p. 33).
an outgrowth of the man. The two are not organically                        This passage asserts what the ministers in the Chris-
connected. Man may be performing good works even                         tian Reformed Church (among others  Ruiper,  Beets,
though he be totally depraved. For these good works,                     Keegstra, Ten  Hoor) had all along,  according to their
though they be performed by man are not out of him.                      own statements, been regarding as one of the very funda-
These works therefore do not reveal the man. And con-                    mentals of our faith, namely, the doctrine that the works
sequently, one cannot possibly learn to know oneself nor                 of the spiritually dead sinner are not worthy of the name,
one's neighbor from the works performed. Jesus,  accord-                 that his love is cruelty, his philanthropy, misanthropy.


                                       THE  - S T A N D A R D   B.EA;ER                                                         155

Yet concerning this passage the committee asserts: bewijs, en  dit  nu is naar  u  s'chrijft, juist wat  u wilt  heb-
"Evenals de vorige, acht  uwe Comm, ook deze uitspraken ben.
in strijd te zijn met de Heilige Schrift en met onze Belij-       Nu is het we1 mogelijk, dat de Br. in de toekomst  aan
denisschriften, daar het volgens Schrift en Confessie uw verzoek zal voldoen,  doch  waar  LI  nog nimmer is  be-
vaststaat, dat Cad,  zonder het hart te vernieuwen, zooda-     zweken voor de bewijzen die anderen  u hebben  voorge-
nigen invloed op den mensch uitoefent, dat'deze in staat legd, daar betwijfel ik zeer of hij den moed zal hebben
gesteld wordt burgerlijk  goed te  doen."                      verder met u over deze zaak te handelen.
   The committee is unable to harmonize with Scripture            Als ik dan de pen opneem om bewijs uit Gods Woord
and our Confession what Kuiper correctly called when he te  leveren  voor de uitgesproken. stelling, dan is dat niet  *
was yet Reformed one of the very fundamentals of our met de gedachte dat ik mij meer bekwaam gevoel dan
faith. And Hoeksema and others had to go because they anderen, maar dan is het bij mij de drang der liefde tot
refused to break with one of the very fundamentals  or         de waarheid die mij, niettegenstaande het besef van ge-
our faith. What is more, Dr. Bouma and his fellows in- ringheid van kennis, in tegenstelling met  u, den moed
sist that-their substitution is the doctrine of the Church.    geeft om het te  wagen  deze zaak op broederlijke wijze
,4nd it is their contention that we have changed and           met u te bespreken, en kon het zijn tot een goed einde te
                                                                                                                         _..
forsaken the old paths. In reality it is not we but they brengen.                                                   .
who have changed.                                                 Ik  wil mij ditmaal bepalen tot  CCn bewijs uit de H.
   Amazing corruption, which eventually wili prove to be       Schrift, hetwelk, zoover mij bekend, nog nimmer in  be-
the undoing of the- Christian Reformed Church.                 spreking is  geweest,  en dat voor mij zoo duidelijk leert,
   R.  B. Kuiper informs his reader that very likely he        dat God  niet  altijd in toorn, maar ook  we1 in Zijn  gumt,
would not have returned to the Christian Reformed              natuurlijke  gaven schenkt aan goddeloozen.
Church had not Synod taken ,a firm stand for common               Wat ik op het oog heb, is de geschiedenis van  Jozef
grace. In ,other  words, Kuiper asserts that he would not      en Potifar.
have returned had not Synod declared and established              `We vinden,  zooals   u bekend, deze geschiedenis in
that the  go.od works of the wicked  are  worthy of, the       Gen. 39. Aldaar wordt ons verhaald, dat  Potifar,  nadat
name, that their love is indeed love and not crueIty, that     hij gezien had, dat alles wat Jozef deed, door den Heere
their philanthropy is indeed philanthropy and not mis-         voorspoedig gemaakt  werd, dat  Jozef genade vond in
anthropy. See preface to Kuiper's "As To Being Re-             zijne oogen en dat hij hem zette over'heel zijn huis, en'z.
formed."                                                          En dan volgt in het vijfde  vers wat wij  wilden   noe-
   A strange admission from one who a few years previ-         men  als bewijs van zegen  aan  goddeloozen.
ous had insisted that the doctrine to the effect that the         We lezen daar: "En het geschiedde van  toen af dat
good works of the wicked one are unworthy of the name,         hij hem over  zijn huis en over al wat het zijne was,  ge-
that his philanthropy is misanthropy. Should Kuiper steld had, dat de Heere des Egyptenaars huis  z'egende  om
find fault with us for denominating his latest book a Jozefs  wil. Ja, de zegeri des Heeren was in  alles  wat hij
hum&g?  Should Bouma and Berkhof, etc., marvel  be-            had in zijn huis en op bet veld."
cause we question their sincerity and integrity?                  Zie Eerw. Br., dat is voor mij zeer duidelijke taal, die
                                             G. M.  0.         bovendien ook nog door onze kantteekenaars wordt  toe-
                                                               gelicht, met deze zeer eenvoudige,  doch belangrijke  op-
                                                               merking : "De boozen   worden  gezegend vanwege de bij-
                I N G E Z O N D E N
                     I                                         woning der vromen."
      Zeer geachte Redacteur !                                    Deze uitspraak  nu van onze Dordtsche vaderen  geeft
   Beleefd verzoekt ondergeteekende een bescheiden             ons m. i. juist de sleutel tot oplossing van heel  hei  pro-
plaats in uw blad, "The Standard Bearer," en zulks naar `bIeem  der gemeene gratie.
aanleiding van het schrijven van Br. P. te H. en uw ant-          Indien wij  n.1. de algemeene genade beschouwen als
woord daarop, voorkomende in genoemd blad'van 1 Dec.           ondergeschikt aan, en staande in dienst van de bijzondere
jongstleden.                                                   gehade, dan wordt ons heel wat duidelijk wat anders als
   Zonder nu te zeggen dat ik het in alle opzichten eens       dualisme voor onze aandacht *staat.             c
hen met wat Br. P. zegt,  noch ook het tegendeel  betref-         Mocht  u in dit opzicht mijn standpunt wenschen te
fende uw antwoord daarop, zoo Wilde ik tech zeer gaarne,       weten,  dan zijn we gaarne  bereid  eenigen tijd dat te
vertrouwende op uwe welwillendheid,  CCne zaak door                                .
                                                               geven.
Br. P. genoemd, nader met u bespreken.                            Sta mij nu nog even toe, dat ik de inhoud van vers 5
   Als genoemde Br. in het begin van zijn schrijven zegt,      in drie korte stellingen weergeef:
dat Gods Woord leert dat God ook  aan de  niet-uitverko-          1. Het is een feit, dat God goddeloozen zegent.
renen  zegeningen schenkt, dan ben ik dat volkomen met            7-*    God doet dat om der vromen wil.
hem eens, en dan heeft hij hiermede eene gedachte  uit-           3. Deze zegeningen bestaan in natuurlijke gaven.
gesproken die, zoover mij bekend, alle eeuwen door, door          Vergun mij ten slotte nog een opmerking.
de Geref. theologen is aanvaard geworden.                        Als  u het hiermede niet eens kan zijn, dan  vindt  dat,
   De Br. levert  echter   voor zijn beweren geen Schrift- naar mijn bescheiden meening, zijn oorzaak hierin dat u


 156                                               T H E   S T A N D A R D   B E A R E R                                - -   .
                                  .
 Ales wat God aan de goddeloozen geeft, rechsfreeks doet              alles,  wat hij had. Zoo geheel  last hij Jozef heer over
 voortvloeien  als vrucht of gevolg van het  besluit  der  ver-       zijn huis, dat hij  alles  in zijne hand liet, en dat Jozef
 werping, en dat is inderdaad niet zoo.                               zelfs geen rekenschap van de dingen  behoefde te geven,
        Dat is ook niet het geval met Potifar in het Schrift- maar met alles kon  handelen  naar eigen wijsheid. Potifar
 gedeelte  dat wij voor uwe  aandacht  brachten. Potifar              droeg van geen ding kennis. Zie vs. 6. Dit wil dus
                                                                                    .
 wordt hier  gezze'gend  als gevolg  van*zijn  optreden  tegen-       zeggen,  dat het huis van Potifar  aan Jozef was  verbon-
 over Jozef. En zoo  zal ieder in het leven  bet  ondervin-           den,  &of het zijn eigen was. Hij had beheer over dat
 den, dat in het weldoen van Gods  volk verhooging  ligt,             huis. Daarom zegende de Heere  .het huis van Potifar.
* Gen. 4~7,  doch dat de Heere zich daar tegenover een zeer Jozef heerschte daar. En waar Jozef heerscht, daar moet
 grimmig wreker  zal betoonen voor wie zich vergrijpt  aan            tot openbaring komen, dat de Heere met hem is en hem
 Zijn  volk, want die Zijn volk aanraakt, die raakt Zijn              zegent.
 oogappel  aan.                                                          3. Er staat dan ook niet, dat de Heere Potifar zegen-
        Hiermede  wil ik  thans  eindigen.                            de, nog veel minder, dat Hij in gunst op Potifar .neerzag.
        Hopende dat u mijn schrijven met uw antwoord daar-            Doch er staat dat God des Egyptenaars his zegende, dat
 op zult  willen  plaatsen in "The Standard Bearer,"  ver- hij zegende  `des  E,gyptenaars  eigendom. De zegen des
 blijf ik. met de meeste hoogachting en  dankend  voor de Heeren was in die dingen,  in vee en have. Dat huis, die
 plaatsruimte, uw Br. in Chr.,                                        goederen, die have, het was  alles  onder Jozefs beheer.
                                                     I. DE MEY.       En het moest heel duidelijk uitkomen, juist  @et, dat de'
        741 Grigg St., Grand Rapids,  Mich.                           Heere in gunst neerzag op Potifar, maar dat Jozef Zijn
                         \                                            gunsteling was, en dat Hij al wat hij deed gelukken deed.
                Antwoord aan ,Broeder De Mey                          De plaats  is dan ook een duidelijk bewijs, dat God Zijne
        Ik meen we kunnen in antwoord op het schrijven van            kinderen  zegent en in gunst op hen terneder  wil zien,
 broeder De Mey kort zijn. De broede-r is-van overtuiging,            ook als ze in der goddeloozen huis verkeeren. Zelfs was
 dat God oak in Zijn gunst natuurlijke gaven schenkt aan              het ongetwijfeld Gods doel, om dit aan het licht te bren-
 goddeloozen. De broeder schijnt niet te  willen  volhou-             gen.
 den, dat dit altijd het geval is. Hij gelooft eigenlijk niet            Overigens verzekeren we broeder De Mey, dat de
 in algemeene  genad,e in den vollen zin des woords, als we           strijd niet gaat over de vraag, of God den goddeloozen
 hem  goed verstaan. Hij wil toegeven, dat God ook  na-               ook nog natuurlijke gaven schenkt. Ook  niet, of ze deze
 tuurlijke gaven kan schenken in Zijnen toorn. Maar het ontvangen zoo Iang ze hier op aarde met de rechtvaardi-
 komt hem  tech voor, dat God de goddeloozen zegent in                gen samenleven.  Maar  louter en  alleen,  of God de  ver-
 Zijn  gunst. En  als het onomstootelijke bewijs hiervoor             worpen goddeloozen  als zoodanig liefheeft, gunstig  ge-
 wijst de broeder op hetgeen we Iezen van Jozef en  Poti-             zind is en genade betoont en schenkt.
 far's huis in Gen.  39:5.                                               Gaarne wisselen we  echter weer van gedachten.
        We lezen op de door  breeder  De Mey aangehaalde                                                               H. H.
 plaats der Schrift het volgende:
        "En het geschiedde van  toen   af? dat `hij hem over                  THE MAGISTRATES BEAR THE SWORD
 zijn huis en over al wat het zijne was, gesteld had, dat
 de Heere des Egyptenaars huis zegende, om Jozefs wil:                   Jt has. always been maintained in Reformed circles,
 ja de zegen des Heeren was in  alles,  wat hij had, in het           that there can be no authority among men except it come
 huis en op het veld."                                                from God. And very properly so. Our age is certainly
  =     Mij dunkt, dat het volkomen duidelijk moet zijn, dat          not characterized by a clear understanding of the prin-
 hier juist niet het bewijs gevonden wordt, dat de broeder            ciples upon which  auth,ority  is based,. and in which all
 er in zoekt. Laat mij ter opheldering op het volgende                true obedience is rooted; and it is almost hopeless to
 mogen wijzen :                                                       defend in any sphere of life the fundamental truth,  rhat
        1. Er staat met  zoo?eel woorden,  dat de Heere het           must determine our whole conception in this matter,
 huis des Egyptenaars zegende;  om  Jozej's   wil.  Wat wil           namely, that the powers that be are vested with an
 dit zeggen.  .Dat de Heere in gunst neerziet op Potifar?             authority that comes from the Most High,  are therefore
 Juist het tegenovergestelde. Het houdt juist in, dat de              responsible to Him  arid shall have to give account to
 Heere er niet  aan zou  denken,  om het huis van Potifar             Him of the way in which they have functioned in their
 te zegenen om zijns wil. Hij ziet niet in gunst op  Poti-            office, and exercised the authority with which they were
 far neer, maar op Jozef. De gunst Gods kleeft niet  aan              clothed.    And the ethical principles of real and true
 den Egyptenaar, maar  aan Jozef. Jozef brengt de gunst               obedience for God and conscience's sake are well-nigh
 Gods mede in Potifar's huis.                                         forgotten, if not deliberately denied. Ours is largely an
        2. Op zichzelf  zou dit nog niet beteekenen,  dat de          age of individualism, which is essentially, revolutionary.
 Heere het huis van Potifar zou  $zegenen.  Hij had Jozef             This principle largely controls home-life and becomes
 ook een plaats  kunnen geven onder zijne knechten. Doch              manifest first of all in the movement for the so-called
 hij doet dit niet. Hij ziet in Jozef meer dan een gewone             emancipation of women. That the man is the head of
 knecht. Daarom zet hij hem over geheel zijn huis en over             the wife and as such occupies his own place, divinely
                                              .


                                          T H E   S T A N D A R D   B E A R E R                                              1.57

  assigned to him is a truth very generally denied in              sion to brute power and a beating is no obedience. Some
  theory-and prac&e  both. Our age loves to speak of the           men may be in possession of a lion's share of the wealth
  rights of the child. The child is frequently'the sole real       of the country. And a fact it is, that money is power;
  authority in the home, enthroned in the place of absolute        but also the power of money is radically different from
  dominion, while the parent must humbly kneel and con-            the right to command and expect willing obedience.
  stantly ask: What wilr thou have me do? In society the           Money cannot legally create authority. Weak and strong',
  chief question seems generally to be how to gain most            poor and rich, wise and foolish, all are absolutely alike
  at the smallest cost and least labor. The capitalist is          before God and before one another, when the question is
  exploiting labor, and labor is at constant war with cap-         raised: Who shall have dominion and who shall obey, or
  ital, continually vigilant and at bay, lest his wages are cut    whether there shall be any authority among men at all.
  or his labors increased. In the sphere of politics, life is      And what is true of individuals is likewise true of groups
  characterized by a scramble for a political job, in order to     of individuals with relation to each other. There can be
  secure a good position, yielding as much gain as possible.       no authority in a majority. No more than the stronger
  from the government.       -4 large number of candidates         individual can have the right to lord it over the weaker,
  often present themselves to the favor of the voting public,      no more can the majority have in itself rhe authority to
  each drawing up  ,his own platform and making his own            force its will upon  th`e minority. It is true, the majority
  promise and trying  to get into the.. limelight, and to          may be rhe. means to point out who shall occupy a cer-
  draw the attention of the largest number of voters, all          tain place of authority in rhe government of a country.
  offering themselves for the same job and claiming to be          But when a man, by the majority vote of the people is
  the very best for that particular position. How largely          placed in a position of authority, he does not receive the
  matters are viewed from a mere practical point of view,          authority of his position from the people. There is no
  and how little our age cares for rhe principle of the thing      authority in man or in the things of man. God is the
  became evident, when the question of prohibition was dis-        only Ruler over all, and if there is to be authority among
  cussed and  rhe movement met with enthusiasm and                 men, it must in some way be derived from Him. it must
  favor on the  ,part of many that ought  ro know better.          be His will and `ordinance among men that some shall
  Certainly the fundamental principles that lie at the basis       rule and others obey.
  of all authority and all real obedience are fast falling            There is no question that this is the clear teaching of
  into oblivion. But although this is the case, the fact           rhe Word  crf God. That God has ordained among men
  remains that all authority comes from God and that there         places of authority and places of subjection is plainly
  can be no powers but by Him, and that one causes the             revealed.    And that these, who occupy such places of
  foundations of all authority to crumble if he denies  rhis       authority, in whatever sphere of life they may be, func-
  basic truth.                                                     tion in the name of the Most High, Scripture teaches
     There is, therefore, no difference on this score. When        without a  doubr. That this is true is first of all and
  Dr. Kuyper maintains that authority can come from God            fundamentally evident from the fifth commandment,
  only, he merely expresses a truth that was always de- where the Lord enjoins upon the dhildren to honor their
  fended by people of Reformed persuasion and even by              father and their mother; a commandment, which has
  many others. For authority is legal power of one man             always been so interpreted, and correctly so, that it
  over others ; ir is the power to command and demand obe-         covers, not only the narrower sphere of the home and the
  dience, the legal right to demand that others shall be in        relation of children to their parents, but also all relations
subjection unto our will. Such power cannot possibly               of authority and obedience in other spheres of life. This
  be rooted in man, in any group of men, or in any-                conception of the fifth commandment is amply corrobo-
  thing that may develop in and from human life. A man             rated by all Scripture. Thus Scripture teaches that serv-
  may.be superior in wisdom and knowledge to others, but ants shall be'in subjection unto their masters and honor,
  this superior mentality does not appoint him ruler over          them. "Let as many servants as are under the Iyoke count
  others.    He may by his superior knowledge persuade             their own masters as worthy of all honour, that the name
  others to follow him and to listen to his advice ; persua-       of God and his doctrine be not blasphemed" (I Tim. 6:l).
  sion is no authority, is not the same as the Iegal  right ro     "Exhort servants to be obedient unto their masters and to
  command and demand obedience and to punish disobe-               please them well in all things not answering again"
  dience. It is, of course, desirable that one who is vested       (Tit. 2  :9). "Servants obey in all things your masters
  with authority be  a man of wisdom and understanding,            according to the flesh; not with eye service as men
  even as it is a  deploraible  condition when fools  bccupy       pleasers but in singleness of heart, fearing God" (Cor.
  rhe throne. But this does not alter the fact, that authority     3 22).    Yervants  be subject to your masters with all
  cannot be based upon the possession of greater knowl-            fear; not only to the good and gentle, but also to the
  edge and wisdom than others possess. A man may have              froward" (I Peter  2:18). The same attitude is enjoined
  superior  .brute strength and may be able, by virtue of          to those that are in authority over us in civil life. "Sub-
  that  strength,  to lord it over others  ,and beat them into     mit yourselves to every ordinance of man for the Lord's
  submission to his will. But the exercise of brute power is       sake ; whether it be to the king, as supreme ; `or unto
. quite different from rhe sway of authority, and  submis-         governors as unto them that are sent by him for the pun-

                                                         '  .


 1.58                                     T H E   S T A N D A R D   B E A R E R                                         -
 ishment of evildoers, and for the praise of them that do       but as an institution is the result of the organic develop-
 well. For so it is the will of God that with well-doing ye     ment of the human race. We have already called the
 may put to silence the ignorance of foolish men. As free       attention to the fact, that Gen. 9:6 does not speak of the
 and not using your liberty for a  cloke of maliciousness,      institution of government at all, but much rather pre-
 but as the servants of God. Honour all men. Love the           supposes its existence: The Lord in that passage gives
 brotherhood. Fear God. Honour the king" (I Peter 2:            to man the power and the right to shed the blood of him
 13-17). And in that well-known passage from Rom. 13            that shed the blood of man. In other words, we have
 the apostle writes: "Let every soul be subject to the          here the beginning of the sword-power, nothing else. It
 higher, powers. For there is no power but of God: the          is not thus, that before the flood there was no form of
 powers that be are ordained of God. Whosoever there-           government at all, while the Lord after the deluge of a
 fore resisteth the power resisteth the ordinance of God :      sudden institutes government by special revelation.
 and they that resist shall receive unto themselves damna-      There is no trace of such a thing in the text.  All we
 tion. For rulers are not a terror to good works but to         have in Gen.  9:6 is the beginning, the principle of the
 the evil. Wilt thou then not be afraid of the power? Do        sword-power of the magistrates. Intentionally I say,
 that which is good and thou shalt have praise of the           that it is only the beginning of that sword-power. The
 same. For he is a minister of God to thee for good. But        text leaves it entirely indefinite, by whom that blood of
if thou do that which is evil be afraid; for he.beareth not     the murderer shall be shed, as might be expected in view
 the sword in vain: for he is the minister of God, a            of the conditions of the human race immediately after
 revenger, to execute wrath upon him that doeth evil.           the  flood.  There were as yet no magistrates. Noah and
 Wherefore ye must needs be subject, not only for wrath,        his family appeared alone out of the ark and constituted
 but also for conscience sake. For this cause pay ye trib-      the beginning of a new human race. It is true, we all
 ute also: for they are God's ministers, attending contin-      know and believe, that this power to kill the murderer,
 ually upon this very thing" (Rom. 13:-16). Thus all            the obligation of capital punishment belongs not to
 Scripture witnesses that it is the will of God, His ordi- `everyone, but to the magistrates. Rom. 13 reveals this,
 nance among men, that there shall be places of dominion        moreover, very plainly. But this does not remove the
 and rule and authority on the one hand and of subjection       fact,' that in Gen.  96 we have nothing but the general
 and obedience on the other. It teaches moreover, that          injunction, that by man his- blood shall be shed that
 the powers that be are from God, that they represent           committed murder, without any special revelation as to
 Him, and that obedience must be r,endered  unto them not who thar revenger must be. The passage speaks of the
 for selfish reasons, nor because we fear men or punish-        blood revenger. But even granted, that this beginning of
 ment, but for the Lord's sake.                                 the sword-power of the magistrates is found in Gen. 9:6,
         We may, therefore, conclude, as we are particularly    this is not the institution of government. It presupposes,
 dealing with the magistrates, with civil authority, with       that in the development of human life the institution of
 the powers that be in the state, that government is, in- government also will develop and then rhis power to shed
 deed, an institution of God.  But this is something quite the blood of man will naturally devolve upon those that
 different from this further view, that goverment was in-       are in authority. But besides, this whole conception, as
 stituted because of sin, that in a sinless world there         if the Lord had by special revelation instituted govern-
 would have been no magistrates, and rhat the institution       ment, and as if there would not be such a thing as gov- .
 of government as such is a matter of common grace, by          ernment without it, is a myth and not at all in harmony .
 which sin is restrained in its process of development. In with the historical facts. Fact is, that all of human life  t
 all these respects we decidedly differ. In the first place,    developed organically from the family, and that, as life
 we would maintain, that government is nowhere express-         developed from that family, gradually different places of
 ly instituted by an express command of  .God, as Dr.           dominion, authority, rule, were created. The very ear-
 Ruyper would have it on the basis of Gen. 9  6. In the         liest form of authority is patriarchal, as is corroborated
 second place we would maintain, that government is no          by all history, but as is also evident from Scripture, The
 more instituted for sin's sake than the relation of            father of the family is at once its king, `as well as  it's
 authority and obedience between parent and child. We           prophet and priest. The father sums up in  ,himself the
 shall have to distinguish between government as such,          unit of life, the family before God and stands in its
 the emblem of which is the sceptre, and its power to           midst  -and at its head as -before God.       Such  is  the
 punish evil-doers, the emblem of which is the sword. In earliest picture of family-life in  the Bible. From the
 the third place, we.would also maintain rhat rulers do not     family+develops  the clan, the expansion of the family into
 govern and function by the grace of God, but rather by         a larger family and from it the tribe. The father now be-
 His authority or appointment. And finally it is our con-       came the head and elder and judge of the tribe. As life
 ception, that the magistrates in no way restrain the devel-    still developed other places of authority were created,
 opment of sin, although it is true that by the institution     and as men of commanding p,ersonality  and superior wis-
of government that  deveIopment  is led in certain chan-        dom appeared, these gradually occupy the places of
 nels. Let us look at these things a little more  .closely.     dominion and rule and change and refashion the tribal
         Government is nowhere expressly instituted by God,     customs. The places of parent and child, of man and

                                                                               .*     *


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I                                           T H E   S T A N D A R D   B E A R E R                                                      159
                                                                                                                         -               -

     wife, `of servants and masters, of governors and kings         evident, that without sin there would have been no place
     were not ordained by any special revelation, but they          for the sword-power, for the simple reason that there
     were given with the. creation of the human race in  .rhe       would have been no evil-doer to be punished. That the
     one family in Paradise, and from it they developed organ-      magistrates bear the sword for the punishment of evil-
     ically. And when these places are there, by the ordinance      doers is certainly the result of sin. Only it should be
     of God, the Lord reveals in His Word that it His will,         remembered that this sword of the magistrates does not
     that each one shall occupy his own place, those                restrain the development of sin. Surely, it is the calling
     that are in authority to govern in His name                    of the magistrates to  pro'tect the good and give them
     and    according to His precepts; those that are               praise and to punish the evil-doers. From this principal
     in subjection to obey for His Name's sake and as before        viewpoint our fathers were notin error, when they wrote
     `His countenance. It makes no difference in what way           in Art. 36, that the magistrates must protect the Church.
     any one ascends to the place of authority, whether he be       Certainly; the members of the Church, living as such in
     master or governor or king or  president,"the  moment  ,he -public life, as children of the light, are the good in rhis
     stands in that place, he occupies the place of authority,      world. And they should at all times receive praise of the
     so ordained by God, and he rules and has dominion in           magistrates, who must rule for-God's sake and according
     God's name. Such a man does not rule by the grace of to His precepts. If, therefore, the magistrates are faith-.
     God. He may very well be the object of God's wrath,            ful, and the children of God become manifest in  a~life  of
     as was Pharaoh. There is in his crown and sceptre no           Iight in the  worId,  the government will protect them
     grace whatsoever, no special token of the favor of rhe         against the workers of iniquity and the sword of the
     Most High. That conception is thoroughly heathenish.           magistrates will not hurt them. It is evident, that the
     The heathen believed, that the superior powers received        line must be drawn in that way. The government is not
     in their position of authority a special token of the favor    there to defend a certain institution of a church, to de-
     of the gods, something which ultimately led them to the        termine what is true doctrine and what is heresy, and to
     worship of the emperor or  ,king. They deified him. But        exterminate the heretics. That is the mistake of Art. 36.
     that is not the Biblical conception. The  crown of the         On the other hand, if we take the Church not in the sense
     king, the sceptre of rhe mighty, is merely an emblem of        of any particular institution manifest in the world,' as
     authority and power, and therefore, it brings upon every       over against other churches, but as the spiritual body of
     one that wears such a crown and sways such a sceptre           the Lord, becoming manifest by a walk in the light, then
     simply the obligation to function in God's name and            the magistrates certainly will have the calling to protect
     before His face, according to His righteousness. A ruler,      the Church over against the assaults of the workers of
     who does not do  thts, violates his trust, transgresses        darkness, in as far as the latter take place within the
     God's law as ruler, and the crown he- wore will simply         domain of the magistrates. It was certainly Pilate's cali-
     bring him the greater condemnation. And the same               ing to protect Christ against the evil schemes and attacks
     principle holds for those that are in subjection. Really       of the leaders of the Jews. But, although it is the calling
     it is only the Christian that can obey, for he alone will      of the magistrates to punish evil-doers and protect the
     obey for God's sake. All so-called obedience, for what-        good, this does not by any means imply that they are
     ever reason and from whatever motive it may be ren-            faithful to their calling. For frequently, most generally,
     dered, that is not  obed'ience  for the sake of God and        the wicked are in high places, who care nor for God and
     conscience, is no obedience that can stand the test of the     His precepts, for Christ and His Church, and instead of
     law of God.                                                    protecting the good over against the wicked in their own
        But if this is true, it is also evident, that government    domain, they turn their sword against them. In other
     was not as such instituted for sin's sake. Tt is always a      words, the institution of government does not at all
     dangerous question to ask, how the development of things       assure us, that actually rhe righteous will be protected
     would have been, had sin not entered into the world.           and the unrighteous punished. Rather is also that in-
     The fact is, that sin entered, and that it entered accord-     stitution a means in this world, whereby sin develops in
     ing to the counsel of God. The fact is, for that reason,       its own .way and along its own channels. For though it
     too, that God had ordered all things in His counsel in         is true, that the righteous rejoice when the God-fearing
     such a manner, that sin did have  its  own  pl,ace. And,       sway rhe sceptre and hold the sword  ; rhey also suffer
     therefore, it is not for us to say! how things would have      when the wicked are in power. Then iniquity abounds
     been had sin not come. But we may safely assert two            all the more, even thru the institution of rhe magistrates.
     things. In the first place, it is evident, that the organic    And the latter is more frequently the case.
     development of the human race is not the result of sin;                                                                  H. H.
     that also without sin there would have been the authority
     of the parent in the home, in the clan and tribe and                                      TIME
     nation, and that evidently, authority, dominion, rule on               The moving finger writes ; and having writ,
     the one hand, and obedience and subjection on the other,               Moves on; nor all thy piety nor wit
     are not the result of sin, but of the simple organic devel-            Shall lure it back to cancel half a line,
     opment of the race.  In the second place, it is also                   Nor all thy tears wash out a word of it.


I

                                               T H E   S T A N D A R D   B E A R E R                                             163
      --..
                          BOOK REVIEW                                   ever. No one is able to set his prepossessions to assume
                                                                        an attitude of neutrality.       Imagining to have accom-
         Chinese  ,4ltars to the  Unkno&t God, by John C.  De           plished the impossible, the unbelieving scientist now ap-
     . Korne.                                                           proaches the materials to be examined. The' various
         It is the contention of the author that he who ap-             phenomena are observed. The findings are tabulated. The
      proaches a pagan religion must do so sympathetically.             scientist now turns meta-physician and interprets the
      No Christian, says he, may approach such a study un-              phenomena observed.        Being an unbeliever. his inter-
      sympathetically for without a sympathetic approach,  .no          pretation is a negation of the testimony of Scripture rela-
      system or thought or religion can be understood much .tive his findings. That interpretation of his the scientist
      less can it be evaluated.                           I..           is pleased to call his working hypothesis. Thereupon he
         We are not agreed with the author that the student             returns to the matter under investigation with a mind
      of a pagan religion must approach his subject sympathe-           biased by his hypothesis - with.a mind biased by a pre-
      thically.  Sympathy is just another term for love. It             possession  - bent on discovering such data as he needs
      implies that `one is kindly disposed toward some person           to establish his prepossession. The unbelieving scientist
      or thing. The term denotes an agreement of effections             will insist that his conclusion is necessitated by his find-
      or inclinations, or a conformity of natural temperament           ings. Not so, however. That conclusion or `hypothesis
      which makes two persons pleased with each other. Hence,           was there in his mind all the while, from the very be-
      he who approaches the religion of the Chinese sym-                ginning, at the time therefore when he made his first ap-
      pathetically is proceeding from the assumption that the           proach, and was not at all necessitated by his findings
      Chinese religion contains features which are agreeable.           but by the hardness of his heart. The believer is ridiculed
      This is, indeed, the assumption of the author. Says he:           for deriving from Scripture the data which he needs to
      "With such a two-fold approach, he can afford to pic-             establish the proposition that the Bible is the infallible
      ture in glowing colors the beautiful elements that do             word of God. The unbelieving scientist does likewise in
      exist in non-Christian religions  ; he can unhesitatingly         respect to the hypothesis relative the matters under in-
      share the enthusiasm that extols the unmistakable bene-           vestigation.
      fits which these systems have brought to their devotees;             It appears that it is not at all true that the difference
      and he need not withhold rightful praise for those noble          between the method of approach of the believer and un-
      aspirations of the human soul."                                   believer is that the unbeliever approaches his material
         I repeat, one's presupposition may not be that a non-          with an unbiased mind and that the mind of the believer
      Christian religion'contains beautiful elements. One may is biased. This is the real difference. The hypothesis of
      not turn to this or that pagan religion bent on discovering       the unbelieving scientist is the product of his own imag--
      what he -insists is there. Such a one is engaged in set- ination.' God's testimony he rejects. The believer on the
      ting aside the testimony of Scripture for the testimony           other hand approaches his subject with very definite
      of his own heart. `It is the testimony of Scripture,              notions derived from the Word of God.
      so the author himself informs his readers, that the                  Analyzing the method' of approach of the author
      gods of the (pagan) nations are all vanity ; that their           whose work we are examining which is at once the
      works are nothing; their molten images wind and con-              method of the exponents of common grace it appears that
      fusion (Isaiah  46:1, 2). And Moses declares, so the              his method is not that of the  b,eliever.  The author ap-
      author admits, that the worship of the people round about proached the religion of the Chinese with the fixed notion
      Israel was really a worship of devils. In other words it that the religion of the land where he labors contains
      is the Ijlain teaching of Scriptu-re  that in the pagan relig-    noble elements. This notion was not taken from God's
      ion are found no noble elements.         The non-Christian        word.         It was inculcated upon him by such men as
      religion is altogether'corrupt. This must be the prepos-          Bouma and Berkhof, who in turn derived it from Kuyper
      session of one approaching a pagan religion. To adopt             and Bavinck. The author found what he sought. Hav-
      any other point of view means to set aside the verdict            ing completed his investigation he concludes that these
      of God. The.author and the exponents of common grace              elements are actually there. And the findings are used to
      do this very thing. They do so, not only in respect to            substantiate the notion which was there in the author's
      the various elements constituting a pagan religion, but           mind from the beginning. The testimony of God's word,
      in respect to the conduct of the wicked in general. It            let me repeat, was set aside.
      means that the guiding principles by which they permit               It is said that there are certain features about the
      themselves to be controlled are not those of the Reformed         Chinese religion which are good, noble.  DeKorne,  how-
      scholar but those of the Rationalist.                             ever, fails to point them out. The spectacle of that old
         It is the contention of the unbelieving scientist that         woman cleaving to Buddha ought to fill him who loves
      the various phenomena to be investigated must be ap-              Christ with indignation. The exponents of common
      proached with an unbiased mind. -4ny  one cultivating the         grace assert that certain features of a pagan religion are
      sciences must deposit his prepossessions on the  scrap-           good. These men are judging after the sight of the eye,
      heap. It is the boast of the scientist that he succeeds in        however. There is one, Jesus Christ, who does not judge
      doing this very thing. He ought to know better,  how-             after- the sight of the eye, nor does he reprove after the
                                                                                 .


164                                     T H E   S T A N D A R D   B E A R E R

hearing of the ear. He, of whom it is said that his eyes            Then, too, the Scriptures assert that the heathen
are as a flame of fire (Rev.  3:14) penetrates to the very      world is in  darknesh.  Isaiah  5:22, And they shall look
essence of things. One who sets aside His judgment is           unto the earth ; and  behoPd  trouble and darkness, dimness
setting aside truth and striking Him, Christ, in the face.      of anguish and they shall be driven to darkness. Isaiah  *
This is being done today by the exponents of common             60:2. For behold, rhe darkness shall cover the earth, and
,grace.. Christ who knows, informs us that the worship inf      gr&s darkn&s  the people: . . . . Luke  1:79, To give light
the pagan is a worship of devils.  Our opponents insist         to them that sit in darkness and in the shadow of
that this worship contains noble elements.                      death.. . . John  125,  -4nd the light shineth in the dark-
   One cannot  poinf to a single apostle or  prbphet  en-       ness and the darkness comprehendeth it not. Eph. 4~18,
gaged in the praise of a pagan religion.  To  the con-          Having the understanding darkened, being alienated from  -'
trary, these religions are condemned by them in no un-          the life of God through the ignorance that is in them,
certain terms.      Let us hear Scripture on rhe matter.        because <f the blindness of their- heart: Who being past
Isaiah  41:29,  Their molten images are wind and con- feeling have given themselves over unto lasciviousness,
fusion.    Isaiah  42:17, They shall be turned back, they       to work all uncleaness  with greediness.
shall be greatly ashamed, that trust in graven images,             The heathen are-ignorant. Acts 17:30,  And rhe times
that say to molten images ye are our gods. Isaiah 46:6,         of this ignorance God winked at.  I Pet.  1:14, As obe-
7, They lavish gold out of the bag, and weigh silver in         dient children, not fashioning yourselves according to
rhe balance, and hire a goldsmith; and he maketh it a           the `former lusts in your ignorance:. . . . Ram.   1:21, But
god: they fall down, yea, they worship. They bear him became vain in their imaginations and their foolish heart
upon the shoulder, they carry him, and set him in his           was darkened.
place, and he standeth: from his place  shal1  he not re- .        Of the wisdom of rhe heathen it is  ,vanity.  For the
move: yea one shall cry unto him, yet cannot he answer,         preaching of the cross is unto them that perish foolish- -
nor save him out of his trouble. Jer. 2 :27, 28; Saying to a    ness * . . . J Cor. 2 :6, How be it we speak wisdom among
stock; Thou art my father  ; and to a stone, Thou hast          the;   ihat are perfect, yet not the wisdom of the world,
brought  Fe forth: for they have turned their back unto         nor of the princes of the world, rhat come to naughts . . .
me, and not their face: but in the time of their trouble        3~19,  For the wisdom of the world is  .foolishness  with
they will say, arise and save us. But where are rhy Gods        God. For it is written, He taketh, the wise `in their own
that thou hast made thee? Let them arise if they can            craftiness. And again. The Lord knoweth the  rhoughts
save thee in the time of thy trouble: for according to the      of the wise that they are vain.
number of thy cities are thy Gods, 0 Judah. Ps.  106:28,
They joined themselves also unto Baal-Pear;  and ate the           Jew and Gentiles are all under sin. Rom.  39, What
sacrifices of the dead.  iScts  14:15,  We are also men of      then are we better than they? No, in no, wise for we
like passions with you, and preach unto you that ye turn        have before proved both Jew and Gentiles to be under
away from these vanities unto the living God, which             sin ; as it is written, there is none rightous, no, not'one  :
made heaven and earth and the sea and all things that are       There is none that understandeth, there is none that
therein. ;Icts 19:26,  They be no gods that are made with       seeketh after God. They are all gone out of rhe way,
hands:...., Gal. 4:8, How be it then. when ye knew not          they are together become unprofitable; there is none that
God, ye .did service unto them which by nature are no           doeth good no not one. Their throat is an open sepulchre;
Gods. I Cor.  S:5, For though there be that  ai-e called        with their togues  rhey have used deceit; the poison of
gods, whether in heaven or in earth (as there be gods           asps is under their  lips:.Whose mouth is  fuI1 of cursing
many and lordny,) but to us there is but one God. . . .         and bitterness: Their feet are swift to shed blood: De-  I
Deut.`32   :17, They sacrificed unto devils, not to God; to     struct_ion  and miseries are in their ways : And the way of
gods whom they knew not, to new gods that came newly            peace have they not known: There is no fear of God
up, whom' your fathers feared not. I Cor.  10:20-22,  But I     before their eyes.
say rhat the  thing9  which the gentiles sacrifice; they           We have now heard Scripture. Place alongside of
sacrifice to devils, and not to God: and I would not that       these statements, the assertions of  DeKorne. The con-
ye should have fellowship with devils. Ye cannot drink          trast is striking. "With such a two-fold approach he can
the cup of the Lord, and the.cup  of the devils: Ye cannot      afford ro picture in glowing colors the beautiful elements
be partakers of the Lord's table and the table of devils.       that do exist in non-Christian religions; he can unhesi-
Rev. 9:20,  And the .rest of the men which were not killed      tatingly share. the enthusiasm that extols the unmis-
by these plagues yet repented not of the works of their' takable benefits which these systems have brought to
hands, that they should nor worship devils, and idols of        their devotees ; and he need not withhokl rightful praise
gold, and silver, and brass, and stones and of wood:            for these noble aspirations of the  htiman  soul." The
which neither can see nor hear nor walk . . . .                 author is engaged in the praise-of that which Scripture
   According to Scripture the gods of the heathen are           unequivocally denounces.
idols, they do not exist, they are a lie, they are devils.         And then this assertion from the author: "The very
And yet they will prate of the noble elements present in        solidity of bur faith in Christ makes it possible for us to
pagan religions.                                                take generous views of all these honest strivings of the


                                            T H E   S'l?ANDARD   B E A R E R                                                      165
                                 - - - -                                      -    .    -                           -____--_l_

hearts of men for satisfactions that can be founded in           pagan peoples. It is no one less than the apostle Paul
our Lord alone," p. 1.                                           who maintains that the gentiles are in the possession of
    It is plain that the author's faith permits him to do         truth.  "For the wrath of God is revealed from heaven
things which the faith of the apostles and of the prophets       against all ungodliness knd unrighteousness of men, who
would not permit them to do.                                      hold the truth in unrighteousness; because that which
    Well do we realize that our remarks will be resented         may be knotvn  of God is manifest in them. For the in-
by the author. He will maintain that the proposition to          visible things of Him from the creation of the .world are
the effect that there are good elements present in  non-         clearly seen, being understood by the things that are
Christian religions has `the support of Scripture of and is      made, even His eternal power and Godhead so that they
no invention of man. The  authbr+freely  quotes Scripture        are without excuse : . . .  ." (Rom.  1:18-20).          It is as De
in support of his views.  @Je quote the following, "The          Korne informs his readers: God makes Himself known
third cardinal principle is the recognition of the good          among the heathen.
elements in the non-Christian religions.                            But  we. ask: What of that? Does it follow now, to
   "The Holy Scriptures give us abundant reason (so the          express ourselves in the words of the author, that there
author continues) to believe that there has been and is,         are good elements- in non-Christian religions? This is
on the part of God, an activity among the non-Christian          the contention of the author. However, he errs. The
people.      An activity that tends to enlighten them `on        Scripture teaches the very opposite. The Apostle Paul,
spiritual matters, entirely aside from the special revela-       insists that that which is manifest in them (truth) con-
tion given through the prophets, Christ and the apostles.        stitutes no part of their religion. Truth is religion when
Job (32:8) was speaking of mankind in general, when he           it is recognized, loved and cherished by man, when it has
declared: `There is a spirit in man: and the inspiration of      a place in his heart, when it is a part and parcel of him,
-the Almighty giveth them understanding.'            Malachi     when it causes him who has it to respond to God with a
(1 :lO,ll) is authorized to inform Israel that God has no        life of service and devotion and praise.  C)n the other
pleasure in the offerings which they bring to Him with           hand, if truth is no part of us it is merely possessed as a
profaned hands, `for,' said Jehovah, `from the rising of the     piece of information, and does not constitute our religion.
sun even unto the going down of the same My name shall           The author in particular and the exponents of the theory
be great among the gentiles ; and in every place incense         of common grace in general, should bear in mind that
shall be offered unto My  name,,and  a pure offering: for        even the devil possesses truth as mere information. He
My name shall be great among the heathen.' John (1:9)            was able to Guote from Scripture to Christ when tempt-
says Christ that he is the true light that lighteth every        ing Him. But do the exponents of the theory  of common
man that  cometh into the world.' In  hi,s epistle to the        grace care to maintain that the devil's religion contains
Romans  (2:14:15)  Paul says that the gentiles `shew the         noble elements? The gentiles, a man or woman may pos-
work of the law written in their hearts.' He acted in            sess ever so much truth, but being dead in sin that truth
accordance with that conviction too, for in his famous           is not one of the elements constituting his (or her) relig-
address on the  IMars, he granted unreservedly that one  _ ion. The very opposite is true. It is the plain teachings
of their poets had spoken truthfully when he had said : `for of Scripture that the truth greatly exasperates the natural
we are also his offspring' (Acts 17%). The Bible's s.man and incites him to rebel against his Maker. The
teachings on the subject of the activity of God outside the      natural man Ioathes the truth and therefore he holds it
realm of special revelation may be summed up in the              in unrighteousness and changes it into a Iie.                Let us
words of Paul to the citizens of Lycaonia: `God . . .  .-left    hearken to the apostle. "For the wrath of God is revealed
not Himself without witness' (Acts  14:15,  16). The fact        from heaven against all ungodliness and unrighteousness
that in the content of that witness only rain and fruitful -of men *who  hold the truth in unrighteousness;. . . . Because
seasons, food and gladness are mentioned, detracts noth-         that, when they knew God, they glorified Him  not as
ing from  .Paul's interpretation of these things as a `wit-      God, neither were thankful; but became vain in their
ness.' On a Scriptural basis we may recognize, that in           imaginations, and their foolish hearts were darkened.
heathen lands there have been those                              Professing themselves to be wise, they became fools.. . .
       `Who, groping in the darks of Thought                     Who changed  the truth  of  God into  a lie, and worshiped
           Touched the  Great Hand and knew it not."'            and served the creature more than the Creator, who is
j  T h u s   f a r   DeKorne.                                    blessed forever" (Rom. 1).
   The author fails to distinguish between goodness and                                                              G .   M .   0 .
truth. Further, a few of these Scripture are out of place.
And finally, the thought embodied in the above coupled                                       * DELFT
is not according to truth. We  are.in hearty agreement                      Wilt niet delven in u zelven,            1
however, with the man thought of the paragraph, which                     Want gij vindt er slechts ellend!
is that God left not Himself without a witness in the                      Delft en zoekt in d'  eelsten  goudmijn.
heathen world. This, indeed, is the plain teaching of                       Laat Gods Woord uw schat en lust zijn
Script&. The Word of God teaches a general as well                        En  uw huis - des Heeren tent.
as `a special revelation. God also reveals Himself unto                                                   - V a n   Kempen.
                                                                                                                                    *


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                                                                             '    pose and every creature must co-operate to reach the aim
                  IC~EDITATION                                                    Thou didst set Thyself with infinite wisdom in that
                                                                                  counsel of Thy will. To us it may seem sometime as if
                                                                                  Thy will were opposed and brought to nought, for many
                             FATHER'S WILL                                        powers of darkness rise against Thee. But we trust,
                                                                                  Father, that Thou art mightier than they all, that Thou
                               Thy  will be done in earth  as  it* is in  only  art the  Mighty  One.. .  -
                             heaven.                       -Matt.  6 :lO.            We know, that in that everlasting will Thou hast
          Our Father, which art in heaven!                                        loved Thy children with an unfathomable love, that in
           Whose Name is exalted above  all that is called                        that love Thou hast willed to glorify  them with unspe&-
       creature ; whose dominion ruleth over all, yet whose                       able glory, and that Thou hast willed all things to be
       Kingdom  we* expect in heavenly glory.                                     and to move and to grow and to develop and to act so,
           Still we, Thy  chi!dren  according to Thine own grace,                 that all must be conducive to our salvation and glory.
       lift up our voices to Thee in supplication and draw into                      No, Father, we are not afraid.. . .
x3@    Thy,presence  with our petitions, even as our perfect Lord                    We do not approach Thee because fear crowds our
       hath taught us to pray.                                                    `hearts, lest Thy purpose should not be reached.
           And we beseech Thee that Thy will may be done in                          We trust, we feel assured in our hearts, that Thou
       earth as it is in heaven!                   .                              wilt fulfill' all that  was in Thine  heart  even from before
           Nay, Father, our prayer is not inspired by the fear of                 the foundations of the world.. . .
  "    doubt, lest Thy counsel should fail of realization. We do                     The devil may rave but we know that he can do
       not fear, that Thou mayest perhaps not execute Thine                       naught against Thy will. He only serves to emphasize
       own will.. . .                                                             the power and the glory and the majesty and wisdom of
           We know that Thy counsel is from everlasting. Be-                      Thy purpose.
       fore the mountains were born or ever any creature was,                        The wicked may abound in the land and rise against
       Thou didst establish all things in Thy eternal good                        us, we feel safe in their presence because we know that
       pleasure; Thy will is the ordinance of the life and being                  Thy will shall be done and that they are but means in
       of every creature. We know that Thy will respecting                        Thy hand for its execution.. . .
       the being and the history of all things is firm and  un-                      Thy will always was done: Thy will is done even
       changeable; for Thou art no man that ought should be                       now  ; Thy will shall be done.. . .
       altered in Thy decree and there is no shadow of  turn-                        Till all be accomplished !
       ing with Thee; and as Thou art so is Thy will, firmer                         Abba, Father !
       and more immovable than the rocks that were established
       by it. . . .
           We know that all Thou ever willedst is full of  good-                     Yet, Father, we pray : Thy will be done !
       ness and wisdom and righteousness and holiness, most                          We pray because the Author and Finisher of our
       perfect perfection, a treasure of unsearchable riches, like                faith has taught us to pray thus.
       unto the goodness of Thine own Being. . . .                                   Neither do we ask this of Thee as a matter of cold
           We know, too, that Thy everlasting will is efficacious,                imitation, but from the heart we pray.         It is because
       irresistible, for it is Almighty and living, full of Thine                 Thou  hast shed abroad Thy love within our hearts,  be-
       own living power. Thou dost execute it. 24nd who shall                     cause Thou hast drawn us unto Thyself with  the.strong
       frustrate the counsel of Thy will? Thou doest all Thy                      cords of that love, wherewith Thou didst love us from
       good pleasure and who'shall prevent Thee? All things                       before the foundation of all things, that we approach
       are but means for the realization of Thy everlasting pur-                  Thee with the desire in our hearts and with the prayer


170       .                                 T H E   S T A N D A R D   B E A R E R
                                    -_---".^ .I ._._ -             --..                    - -                -         -__

r,n OUT  lips, tllat Thy will'may'be  done in earth as it is in    did&  send, to  iulfill Thy will, to be Thy Servant and to
heaven.                                                            accomplish all that was to be accomplished in Thy house -
    A& not Thou our Father?                                        He was faithful in boundless love to Thee and to  H.i,s.
    ;\nd are we, by Thy grace, not Thy children, in the            brethren, given Him by Thee. He accomplished all. _ WC
Lord our Redeemer?                                                 know, Father, what trouble and anguish of  soul  it
    And didst not Thou work within us, by the wondrotis            brought upon Him to be obedient as the  Hea$ of  dis
pawe. of the grace of 6ur Lord Jesus Christ, a new spirit          obedient brethren, to bear our perversion and sin, to
of sonship  and filial love?                                       bring unto Thee the sacrifice that would be sufficient to
    It is in that love, in that new spirit of filial obedience     blot out the guilt of our rebellion. We remember His
from' love,  ,by which we love Thy Name and precepts,              suffering and the dark and fearful agony of His  soul.
that we lift up  otr, hearts unto Thee -and cry:  Abba,            when He crawled in the dust like a worm and no man
Father, Thy will be done, in earth as it is in heaven!             and when the prayer was pressed from His agonished
    With shame rind sorrow we remember before Thee                 heart, which we now send to Thy throne: Not my will
our disobedience.. . .                                             but Thy will be done ! . . . .
    For  disobkdient  we also once were.                               Father, Abba Father,  ,we thank Thee that it  pleasecl
    Thou  did& reveal unto us Thy will concerning our Thee to send Him and to bruise Him in  ou%stead,  the
way and walk. For Thy friends and covenant-children                inestimable gift of Thy unspeakable love.  ."`We than
Thou hadst created us. And the  pithway  of life Thou              Thee that it pleased Thee to sacrifice Him, even to th
didst show  us,in the way  of`heeding  Thy Word. But we            dark death of the accursed tree, and that in obedience
chose our own way. We turned our necks to Thee. We                 for our disobedience He might willingly shed His life.
shut our ears to Thy Word, our eyes for Thy light, our             blood for us. We thank Thee that He might again reveal
hearts for Thy love. We perverted and corrupted our-               Thy will unto us, and that by His Spirit He might work
selves. For we listened to him that is a liar and whis-            within us the Spirit of  Sonship,  uprooting within. our
perer and slanderer and murderer from the beginning.               deepest heart the spirit of darkness. and rebellion and in
He reviled Thee and Thy Name and we opened our hearts              humble submission and love for Thy precepts causing UP
to him. We followed him and sought his friendship. W e ta cry : Abba, Father, Thy will be done ! . . . .
left the way of Thy precepts and the communion of Thy                  Father, our Father, it is thru that Spirit that we
friendship. Children of the Devil we became. Then,                 deplore and in sorrow. cry over our former disobedience
Father, we hated Thy will and were afraid of it. We                and over the foolish pride of our own will, when we op-
loved the darkness and we thought that Thou wert an posed Thine :. . .
hard Lord and all our thoughts were enmity against                    And in that love, and with that remembrance of our
Thee . . . .                                                       foolishness and perversion in our hearts and minds we
    iZnd through all the misery of living apart from Thee          approach Thee with the prayer:
we went in the disobedience of our sinful way !                       Thy will be done, our Father!
    Not willing Thy will, we continued our way-without                In earth as in heaven !
Thee !
    Death, darkness, trouble was upon us, because we
left Thy precepts  and forsook Thy covenant, and we                   Our Father, which art in heaven!
knew it not!                                                          Let our will at all times be submissive to Thine!
    Father, our Father which are in heaven, in  broken-               So iyork by the Spirit of trusting and humble sonship
heartedness  and shame we remember the perversion of `in our hearts, that we may at all times believe, that Thy
our will and way before Thee and confess that it was               will is good and wise and holy and righteous and con-
hard for us to kick against the pricks! We sorrowfully             ducive unto the salvation of Thy children.
confess that in the pride of our sinful heart we set our              For we know the perversion and rebellion of heart.
will against Thine, to follow the foolishness of our own            . `We are conscious of the old operation of rebellious
choice !                                                           sin within our members. Even though we are the recipi,
    And we pray, Father, forgive ! . . . .                         ents of Thy grace, even though Thou didst renew us and
    For thanks to  Th,ee and to the wonder of Thy grace,           quicken us with new life, through our Lord Jesus Christ,
we now see the abominable foolishness of our heart and             and even though we have a delight in Thy will according
we realize that to live apart from Thee and to set our             to the inner man of us, we feel,, that the fire of enmity,
little wills against Thine is death and darkness. . . .            that once set  us in opposition and rebellion against Thy
    And we long for life and light.. . .                           holy Will, is still smouldering within us . . . .
    i4nd we have learnt to know thk delight of meditating             Father, we no more  rrust our own will.. . .
upon Thy law and of keeping Thy precepts. . . .                       We feel, how inclined we still are to follow our own
    Praise be to Thee!                                             judgment instead of Thy precepts; to carry out our own
    For Thou didst not abandon Thy covenant and forget `desires instead of Thy commandments  ; to choose our
Thy children even though they had lifted their rebellious          own way instead of  humbIy  following after Thee . . .
fist in Thy glorious face: The Son of Thy love Thou                   And, therefore, our Father, `we pray: Blend our will


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                                         T H E   S T A N D A R D   B E A R E R                                                            171
_II  .__.- -_-..-              _. "^-._l .__ ~                                                                            .I_....--.............
 with .Thine and teach us always  fro-m  the heart to say:                  And Thou shalt be all and in all !
Thy will be done!                          ;                 .l             Father, our Father!
    If the night grows dark and the storms of life howl                     Thy will be done concerning us!
about our head ; if the way becomes steep and it seems                      Thy will be done by us!
that all things are against  us;  if the enemy reviles and                  Thy will be done about  LIS!
reproaches and fills us with shame; if suffering is our lot                Everywhere and forever!
and it seems that our punishment is there el-cry morning:                   Abba, Father !
if sorrow and grief, trouble and anguish of soul .is our                                                                      H. H.
portion in life  ; if Thy way and Thy thought become                                             --_--_-  __.__
                                                                   SO
high for us, that we c&not understand them ; and if the
cross should become so heavy that we would be inclined                             MIDDELBURG EN DE SYNODE
 to shake it from our shoulders; then, when our feet                                          Zonder Eenig Bewijs
 would slip and our hearts would rise  .against  Thee in                              De Verwerping der Verwerping
rebellion . . . .                                                           De laatste  maal  hebben we aangetoond, dat de Synode
    Then, Father, we pray, teach us to resign our own will               van 1924 op geen enkele wijze haar hoofdstelling staaft
and judgment of the- way; to believe that all is well, as                met bewijzen uit de Belijdenisschriften. Die  hoofdstel-
long as Father holds our right hand; that Thy ways are                   ling  tech is,  dat-  er een genade Gods is, die Hij bewijst
 better than ours ; and to follow our Saviour in the dark-               aan Zijn schepselen in het algemeen en niet alleen aan de
 ness of Gethsemane's night, to struggle in prayer till all              uitverkorenen. En hoe ge die  stel1ing.m~  ook wendt of
 is peace and the cry is wrested from our deepest hearts:                keert, hetzij, dat ge haar in gezond Gereformeerden of in-
 Abba Father, if it be possible let this cup pass from us,               Pelagiaanschen zin opvat,,er is voor haar geen bewijs in
 but not our will, but Thy will be done !                                de Drie Formulieren van Eenigheid te vinden.         We  heb-
    Father, our Father!                                                  ben voorts gezien, dat ook de Synode van 1926 geen  po-
    We have tasted the goodness of Thy house and the                     ging deed om zulke bewijzen uit de Belijdenisschriften
blessedness of keeping Thy precepts and of walking in                    bij te brengen voor die  stelling,  en dat  we1 am de zeer
Thy way !                                                                eenvoudige en glasheldere reden,  dat ze er niet zijn. En
    And there is within us the strong  desire*to  walk, not              eindelijk, dat laatstgenoemde Synode ten slotte een draai
 only according to some but according to all Thy com-                    gaf aan de stelling zelf, en uitsprak, dat in die stelling de
 mandments.          We long to see our mind and our heart,              Synode niets anders bedoelde, dan dat de Heere ook ge-
our will and our judgment in completest submission of nade schenkt aan qen groep menschen, breeder in omvang
loving obedience to Thy will. And we long for the time,                  dan `alleen de uitverkorenen. Deze draai in de redenee-
 when all rebellion in all the universe shall be suppressed,             ring van de Synode houde de Iezer  voorts we1 in het oog.
 when our own hearts and the hearts of wicked men shall                  De Synode had niet gesproken van een breedere groep
no more rise in rebellion against Thy will, when Thy will                menschen, maar  we1 degelijk van de schepselen in het
shall be obeyed in all the universe as it is now in heaven. algemeen. Voor die uitspraak was gansch geen bewijs in
 For that day of perfection we long and strive.. . .                     de Belijdenis. Toen werd er zoo Iang gedraaid, dat men
    But, Father, Thou knowest and we, too, realize how                   ten  slotte zeggen kon: de Synode had alleen maar te be-
weak we are. There is but a small principle of obedience                 wijzen, dat er een genade Gods tot openbaring  `komt
 in the hearts of the most holy of us. Sin cleaves to us                 jegens een kring van menschen, die breeder is dan die
and surrounds us. Temptation besets us, now beckoning                    der uitverkorenen. En hiervoor nu meent men, of geeft
sweetly, now threatening fiercely, to make us depart from                men  voor te meenen, dat men bewijs gevonden heeft in de
Thy way and to disobey Thy will. Alone-we are weak.                      aangehaalde stukken uit de Belijdenisschriften, die spre-
 In our own strength we shall fail and surely fall . . :.                ken van de verkondiging des Evangelies. Feitelijk  loopt
    Weak and frail and prone. to wander we are from                      de redeneering reeds langs die lijn in 1924.  Doch daar
within. . . .                                                            is bet niet  zoo duidelijk. In 19% echter spreekt de Synode
    Danger and strong enemies threaten from without. . .                 dit openlijk uit : "De kerkeraad lette er  tech  we1 op, dat
    Abba,  Father, we do not trust in self!                              de Synode opkwam tegen de valsche  voorstelling,,  dat alle
    But Thou art mighty and Thy grace is su'mcient  unto                 genade Gods in den absoluten  zin des woords beperkt is
all things.                                                              tot de uitverkorenen alleen. De Synode nu toonde  aan,
    Dwell within us, through the grace of our blessed                    dat er behalve  de zaligmakende genade, die voor de uit-
Redeemer; sanctify our minds, incline our hearts and                     verko.renen  alleen is, ook een zekere genade, goedheid of
make them steadfast, work within us to will and to do of gunstige gezindheid Gods tot openbaring komt jegens een
Thy Good pleasure. Protect and keep-  us and deliver us                  kring van menschen, die breeder is dan de groep van de
from the wiles of the devil and from the snares set by                   uitverkorenen, en dat dit onder meer ook duidelijk blijkt
evil men on our way . . . .                                              uit het feit, dat God welmeenend roept elk een tot wien
    And destroy the works of evil men.. . .                              de liefelijke uitnoodiging des Evangelies komt."
    Till the day come, when all shall be in obedient sub-                   Met dit Iaatste zijn we dan ook weer toegekomen aan
mission to Thee, and Thy will is performed in all the                    bet eigenlijke puntje van `t eerste punt: er is genade
heavens and the earth!                                                   voor  de vcrworpenen in de verkondiging des Evangelies.


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                                                          I_                                   .l_l-  --.- _I-_._                ll_~_llll
       degenen van wie Hij vooruit zag, dat zij krachtens de                         trekken van eigen gevolgtrekkingen en dat de Synode zelf '
       gratia praeveniens gclooven en krachtens de gratia sub-                       dezc  leer  nooit  heeft uitgesproken. Het zij zoo.  Juist
       sequens  volharden  zouden, in en om en door  Christus  te                    omdat de kerken niet  willen   luisteren   zullen ze des te
       zaligen,  en  de- anderen, die niet gelooven en volharden                     spoediger en sneller afdwalen op den weg, dien ze  zich
       zouden, te straffen. Arminius  bedoelde nog de noodzake-                      `hebben gekozen.  Doch dit staat vast: het is thans `he
       lijkheid der genade en het geloof als gave vast te  hou-                      of%icieele  leer der kerken geworden, dat er in betrekking
       den ; en zijne volgelingen beproefden hetzelfde in  h&                        tot de zaligheid in het Evangelie verkondigd  tweeerlei
       Remonstrantie  van het jaar 1610 art 3 en 4. Maar deze genade is, een algemeene en een bijzondere, een zaligma-
       genade was  tech altijd wederstandelijk, art.  1,  5, en de                   kende en een niet-zaligmakende, een onwederstandelijke
       algemeene voldoening van Christus, het algemtene  aan-                        en eene wederstandelijke genade. Dat deze leer  nket
       bod van de genoegzame middelen der genade en het  be-                         Gereformeerd is behoeft zeker  nauwelijks  betoog.  Doch
       zwaar van de clan tech altijd weer vaste en zekere prae-                      we  willen  ten overvloede ook nog de vraag  beantwoor-
       scientia Dei  (voorkennis\Gods,  H.  H.j ten aanzien van                      den, of de Synode van 19% met hare aanhalingen uit; de
       wie we1 en niet gelooven zouden, noodzaakten om de be-                        Belijdenisschriften, werkelijk heeft bewezen, dat het  Con-
       slissing hoe langer hoe mecr neer te leggen in de handen                      fessioneel-Gereform'eerd is om te zeggen, dat in de ver-
       van den mensch. In de Iatere Remonstrantsche geschrif-                        kondiging des Evangelies God genadig is  aan  allen,  die
       ten komt dit duidelijk uit, in den brief van Episcopius                       her Evangelie. hooren.
       aan  liet Gereformeerde buitenland, in de tweede Remon-                          Hierover dan een volgende keer, D. V.
       strantie van het jaar 1617, in de confessie en apologie der                                                                     H. H.
       confessie bij Episcopius, in de dogmatische werken van                                                         -
       Uytenbogaert,  Episcopjus  en Limborgh. Het  Remon-
       strantisme heeft het rational&e voorbereid.  We1 werd                                     THE TYPES OF SCRIPTURE
       het op de Synods  te Dordt veroordeeld, maar aIs geestes-
       richting  vond het in de 17e en  18e eeuw hoe langer hoe                         In our previous a&e on this subject we appl?ed  pur-
       meer in alle kerken en  landeg   ingang.   Zel)s  kreeg'het van               selves to the past state of the particular department of
       Chef   ormeerde  aijde     . '
                                 pp  steam  an  d e   s c h o o l   t e   Saumur.    theological science known as Typology.          U'e dwelt,
       Hier leerde Amyraldus een dubbel besluit. God besloot                         rather at length, upon the typological views of the fathers
      eerst in  bet  algemeen, dat  allen  zonder  onderscheid, die  ge-             of the early church. We attended to the manner in which
       loofden in Christus,  za&g zouden  oworden;   maar  door zijne                the Christian fathers were wont to deal with Scripture.
      praexientia   (voorkennis)  wetende,  dat niemand uit  zich,zelf               The  Greek  j&hers,  so we saw, were wont to allegorize
      gelooven kon, voegde  Hij  aan het  eerste, algemeene en  con-                 the historical events of  Script`ure.  Their vicious mode of
      ditiowk  beskit een  t=eede,   bijzonder  en  absoluut  decreet                interpretation was exposed and warned against. It was
       toe, om  sun enkelen de genade des geloofs te schenken en                     pointed out that the fathers of the Latin church cannot
      hen te behouden. He+t eerste,  crlgemeene   bes1ui.t  drong, indien            be charged with going into the extremes of their con-
      het iets beteekende het  tweede geheel op  zijde."             (Wij  on-       temporaries. The expositions of the Latin fathers were
      derstrepen.)                                                                   charact$rized  by a degree of sobrity. It also appeared
          Als in die  -4myraldische  beschouwing van de  beslui-                     that they were given to typical rather than allegorical
       ten Gods, die natuurlijk in den grond der zaak  Remon-                        explanations of  the Word.
      strantsch is, niet de grondslag ligt  voor de voorstelling,                       For several  centuriks,  we discovered, the divines of
      die door de Synode van  1926 gegeven werd, dan  beken-                         the church followed in the footsteps of their predecessors.
      nen wij, dat we de  dingen  niet verstaan. Immers, alle                        No attempt was made to discover the principles of typical
     .~ werken Gods in den tijd  rusten  in Zijn eeuwigen raad.                      interpretation. In the era of the Reformation, however,
       Indien er in den tijd twee openbaringen  zijn van de                          a new method of interpretation was inaugurated. The
      genade Gods in betrekking tot de zaligheid, de eene alge-                      sacred text as such began to be made an object of careful
       meen,  de andere bijzonder, de een wederstandelijk, de                        study.     Expositors began to honor the natural and ob-
       onder onwederstandelijk, de eene  niet, de andere  we1                        vious meaning of the sacred text.
       zalgmakend, dan kan het niet anders, of deze openbarin-                          Since the period of the Reformation several schools
      gen van Gods genade hebben haar grondslag in  twee-                            of interpretation arose, each school representing a dis-
      erlei besluit Gods, het eerste algemeen en het andere bij-                     tinct system of interpretation. According to the  school,
       zonder.    En ge komt precies uit bij de  theologie van                       of Marsh only those events, transactions and persons
      Amyraldus,  die in den grond Arminiaansch is. En het                           may be regarded and treated as types as are expressedly
       Iijdt geen twijfel, dat de Synode deze beschouwing heeft                      declared by Scripture to partake of this character. This
      voorgesteld in haar  laat$e  besluiten. Ze ging van kwaad                      principle of interpretation is the other extreme to be
       tot erger. En wij voor ons twijfelen er  nier  aan, of de                     avoided. We remarked that if we should  endorsg the
       Christelijke Gereformeerde Kerken  komen straks midden                        typological views of this school we should be conipelled
       in den stroom van het Remonstrantisme terecht. We  be-                        to greatly contract the typical element of Scripture.
       grijpen  wel, dat die kerken dit niet  zullen  toestemmen.                       (Dur final remark was that Holy Writ itself furnishes
       Ze zullen ons toevoegen, dat wij schuldig staan  aan het                      us with the principles of typical interpretations. These


 176                                        T H E   ST,iNDARD  B E A R E R                          -                        -

`principles must be discovered. By them the one cultivat-.           Taking the word type in the broad sense, it appears
 ing this particular field-must permit himself to be guided.      that the animal is the type of man, and man in turn, is the
                                                                  type of Creator. Hence, we have no need of the theory
    Qur next step must be to institute an inquiry  into of evolution to explain the close resemblances between
 the meaning of the term type. Next, the scriptural usage         the lower forms of life and the higher.
 of the term together and its synonyms should be ascer-              In fine, a type is a mark or impress made by a hard
 tained. Thereupon we shall be prepared to mark of the            substance upon one of softer material.          The derived
 particular typological province which we desire  to  in-         meaning is figure, image.
~ vestigate. This having been done, an investigation shall           Let us now ascertain the  scripturjl  use of the term.
 be instituted into the character and function of the partic-     In John 20525 it appears in the natural sense of mark or
 ular kind of typical materials to which we plan to attend.       impress. Thomas said unto them, unless I shall see in
 And finally, the guiding principles of this department of        His hand the print (tupon) of the nails. . . .
 theological science shall be set forth.                             The term. type has several derived meanings. It is
    What is the meaning of the word type. The greek               used to signify an idol. So it is employed in Acts  7  ~$3
 equivalent is twpos (the substantive) and tupto (the verb)       which reads : "And ye took up the tabernacle of Moloch,
 meaning to beat, r.tn*ke, impress. A type or  tupos is, there- and the star of your god Rempham,' the types which ye
 fore : (1) the mark of a strike or blow, a print ; (2j a         made to serve them.`, The types are the images of the
 figure formed by a blow or impression; hence a figure,           god whom the wayward Jew served.
 image. `Upon the United States half dollar has been im-             In Scripture the term type also has the meaning of
 pressed the figure of the American eagle. Taking the             model. "The tabernacle of the testimony was among our
 rype in the broad, natural sense, this particular coin may       fathers in the wilderness, as he had appointed, speaking
 be regarded as a type of the eagle. Anything, then, upon unto Moses, that he should make it according to the
 which has been impressed or engraved the image or the            model (tupon) which he had seen" (Acts  7:44). "For
 figure of some other thing, deserves to be called a type.        see, saith he, that thou make all things according to the
 The impression is the type; the one whose image is               pattern (tupon)  shewed  to  th,ee  in the mount" (Hebrews
 being born, is the anti-type. The latter is then the pat- 75b).  The word. is also used to designate the form of
 tern of the former, and the former a figure of the latter.       an epistle. "And he wrote a letter after this (tupon)
 And it necessarily follows that there is a strong likeness       form" (Acts 23  :35). Then, too, the term type may have
 between the two.                                                 the meaning of example. "Now, all these things happened
        It is the plain teachings  .of Scripture that the         unto them for examples (tupon) ; and they are written for
 things of the lower province of life are the images of           our admonition. . . . " (I Cor. 10 ~11). Again in Phil. 3 :17:
 things of the higher realms. The plant is the image              "Brethren, be followers together of me,  ,and mark them
 bearer,of the animal; and upon the animal the Creator with walk so as ye have us for an  examp'ie  (type)."
 impressed the image of man ; and man, finally was created           It should be noticed that in most of the above passage
 in the image of God. The various provinces of. creation the term type has the meaning of model, Example,,  pattern.
 are connected, and before sin made its appearance, united.       Very seldom is the term employed in its natural sense,..
 The connecting link is the image, also between the Cre-          i. e., as a mark of impress made by a harder substance
 ator and and His creature man. We know that sin was              upon one of softer material. Never, as far as we are
 responsible for it that the image of God which man bears         aware, is the term used in the sense of prefigure. If this
 was corrupted, and that the powers with which it was             is not borne in mind such passages. as Heb.  9% will
 originally vested are now  .being placed in the service of prove to be very  preplexing.  The passage reads: "For
 the devil. Heaven and earth are divided into two hostile         Christ is not entered into the holy places made with
 camps. But it pleased the Father that in Him should all          hands, which are the figures (antitupa) of the true."
 fulness dwell; and, having made peace through the blood          Strange to say, in this passage the earthy tabernacle is
 of His cross, by Him to reconcile all things unto Him-           denominated  a&type. It follows that it is the desire of          r
 self, by Him I say, whether they be things in earth, or          the author of this epistle that his readers regard the true,
 things in heaven (Col.  1:19,  20). The redeemer shall           the heavenly tabernacle as the type. We see at once that
 bear the image of the Lord from heaven in whom He,               the term  type  in this passage may not be substituted by
 God, gathers together in one all things, both which are          the term prejigure: The true, the heavenly, is no prefigur-
 in heaven and which are on earth; even in him:. . . (Eph.        ation of the-earthy. To the  contraky, the earthy was a
 1 :lO). "In Him," to express ourselves in the words of prefiguration of the heavenly. Hence, in the above Scrip-
 Miller, licreation  and the Creator meet in reality, and not-    ture, the term type has the meaning of model, pattern,
 in semblance. On the very apex of all the finished               and the equivalent of the term  atitiype  is the term pre-
 pyramid of being sits the adorable Monarch of all:  - as         figuration.
 the son of Mary, of David, of the first Adam  - the                 In Scripture then the term type indicates the position
s created of God; as God and the son of man - the eternal         and character of an individual to which others should
 Creator of the universe" (Quoted from Fair-Bairn's "The          comply. When so used the.term is the equivalent of the
 Typology   of Scripture").        _                              term  model, pattern, exemplar.  Barring the few  excep-


                                           T H E   S T A N D A R D   H E A R E R
 -."                                           -                      -..                                                       177
                                                                                                                      -

 tions, this is its scriptural use. Never, I repeat , is it used             There is a reason of course why theologians made
 in the sense of  prefigure.  It is not strange, then, that           the word type represent the prefigurations of the old dis-
 the Apostle Paul directs the attention of the flock en-             pensation. A type is, as was pointed out, an impression.
 trusted in his care to himself as the? type. The apostle The shadows, too, were  ,impressions  of realities of a
 may rightful.ly  denominate himself a type in the sense of higher province bearing their stamp  &iid, consequently,
 model, pattern, exemplar. Well may the Christian take prefiguring, foreshadowing and demonstrating them.
 Paul as his model to which he desires to be'conformed.                      In fine, those institutions and transactions -which in
 Christ to be sure is, in a supreme sense the type, i. e., theolo,  have acquired the name types, Scripture denom-
 the' model, exemplar of His sheep. "For even hereunto inates not  types,  ~models  or  patterns,  but  shadows, similes,
 were ye called: because Christ also suffered for us, leav- paraboiee  (Heb. 9  :9) antitypes.-.   Hence, we repeat, to
 ing us an example that ye should follow His steps" (I               apply to the shadows of the old dispensation the term
 Peter 1121). There are many more passages where the                 type leads to confusion. Why not to have abided by the
 term type must be given the meaning of exemplar or pat- terminology of Scripture ? These names were furnished
 tern (II Thess. 3  :9; Titus 2  :7 ; Phil. 3  :17  ; I Cor. 10 :    by the Holy Spirit. There was absolutely no reason for
6, 11):                                                              setting them aside. These names are expressive of the
        The  sGnonyms of the term type (tupos) are found in          very character, nature and genus of the.prefigurations
 Scripture,. They are  upodeigma,  meaning: (1) a thing which they signify. For these various reasons,- we do
shown, (2) specimen, example, is one of them (John 13 :              well, I think, to return to them. Henceforth we  shaIl
15'; Hebrews  4:ll; James 5:10; II Peter  2:6; Jude 7).              speak, not of the types but of the shadows c~f the old dis-
Then, there is the terfi upogram.mon,  meaning: (1) a writ-          pensation. The term shadow is very fitting. A shadow
ten copy, (2) example (I Peter 2 21). Herewith we com-               is unsubstantial and unreal. The shadows, likewise, were
pleted our inquiry into the scriptural uses and meanings             not the realities.
of the term type and its equivalents.  The various rela-                     We mu& now institute an inquiry into the character,
tions which these terms in Scripture indicate have been              nature and function of the Old Testament shadows. And
n o t i c e d .                                                      in doing so `we must take Scripture as our only guide,
        Every student of Scripture knows, how:ver,  that Holy        and not reason from premises to Scripture. The eminent
Writ deals with still other relations between one class of           FairBairn  does so. Let me say in passing*thar  we agree
things and another to which the term type is not made                with the opinions of Archdeacon Denison and others who
to apply. These relations form the main theme of the                 declared Fairbairn's "Typology of Scripture" to be "one
epistle to the Hebrews. The matters to which the author              of the most sober, profound, and thorough treatises which
in his letter attends are  t,he typical-symbolical institu-          we possess on a subject of great importance in its bearing
tions and transactions of the old dispensation together              on Christian doctrine." However, we do nor prefer Fair-
with the higher realities typified and symbolized  - the             Bairn's manner of approach, which comes to the surface
suffering Christ, the exalted Christ, the heavenly places,           in the following selection: "It is the second  poitit  we
the throne of grace - these realities, together with their           were to investigate, as being that which would necessarily
prefigurations  coiistitute  largely the theme of this               require the most lengthened and careful examination.
epistle. Here we are confronted with relations and reali-            And the general statement we submit respecting  it: is,
ties which should not be placed in a class with -those               that two things were here essentially  slecessary  :  tFcere
relations designated ip Scripture by such terms as. type,            must  hhoe been  in the old the same great elements of
pattern, example, model. These relations and realities               truth as in the things they represented under the new;
it is to which we purpose to apply ourselves.                        and, then, in the old, there must have been exhibited in
        Now, for these particular prefigurations `theologians        a form more level to the comprehension, more easily and
have reserved- the name type. The corresponding real-                distinctly cognizable-by the minds of men.
ities then were called antitypes. It appears therefore that             "There  must have been,  first, the same great elements
in theology the term type has a different signification              of truth - for the mind of God and the circumstances
than it has in Scripture. The scriptural meaning of the              of the fallen creature are substantially the same at all
term is  model,  pattern, `while in theology it is used to           times. What the spiritual necessity of men are now, they
designate what in Scripture is denominated shadows.                  have been from rhe time that sin entered into the world.
And never in Holy  Writ is the term type used in the                 Hence the truth revealed by God to meet these necessi-
sense of shadow or prefiguration, except perhaps in  one             ties, however varying from time to time in the precise
instance : Adam is called the type of Christ (Rom. 5 :14).           amount of its communications, and however differing
There is one Scripture (Hebrews  924)  where the term                also in its external `form under which it might be pre-
antitype  is applied to that object for which theologians            sented, must have  been?  so far as disclosed, essentially
have reserved the name type. In this passage the earthy              one in every age . . . . If a clear and conclusive certainty
tabernacle receives the appelation  antitype.  It is a bit           attaches to this part of our statement, it does so even in
confusing that there is so little correspondence between             an increased ratio to the other holding that the same
the theological sense of the term type and the meaning               great elements of truth must of necessity pervade both
which it has in Scripture.                                           type and antitype, we must also assuredly believe that

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       in the former they were more simply and palpably  ex-           substance of the shadowy institutions and transactions of
      hibitctl ..-~-- presented in some shape in which the human       the Old Testament. Further, as there can be no shadow
      mind could more easily and distinctly apprehend them             wirhout  a body so there would have been no types with-
      - than in the latter.. . .                                       out the Christ. As the body casts the shadow, so the
              "Standing then on the foundation of these two prin-      Christ is responsible for the appearince of the Old Testa-
      ciples, as necessarily forming the essential elements of         ment types. The Christ even then was t'here. Israel,
      the resemblance that subsisted between the old and the           during `its wanderings in the  desert:  drank from the
      new in God's dispensation? we may now proceed to con-            spiritual rock which was Christ. So we read: "And did
      sider how far they can legitimately carry us in explaining       all drink the same spiritual drink: for they drank of that
       the subject at hand.. . .                                       spiritual rock that followed them: and that, rock was
              "NOW viewing  the institutions of the dispensation       Christ"  /I Cor.  10:4).      Thus in the old dispensation
       brought in-by Moses as typical, we look at them in what         Christ, as it were, was casting His  shadpw.         He himself
       may be called their secondary aspect; we consider them          did not appear until the fulness of time when the Word
       as prophetic symbols of the better things of the Gospel..       became flesh. Nevertheless, He was there, from  the very
              "To make our meaning  perfe'ctly  understood, how-       beginning, yea, from  eveklasting.  His anointing is `a
       ever, we must ascend from the general rq the particular,        matter of eternity.
       and apply what has been stated to a special case.         In       Further, the appelation shadow suggests rhe prophetic
       doing so, we shall go at once to what may justly be             character of the types. Finally, the shadow is a  repfe-
       termed the very core of the religion of the old covenant ,sentation  of the body, i. e.? its- shadowy replica. The Old
       - the rite of expiatory sacrifice. . . .                        Testament shadows were, likewise, a copy, patterned
              `!The view now given of rhe symbolical  institu,tions    after the body or model, Christ and the realities centering
       of the Old Testament, as prophetic symbols of the reali-        about Him.
       ties of the gospel, is in perfect accordance with the gen-         Mow' then, the term antitype. The preposition  anti
       eral descriptions we have of their nature in Scripture it-      `signifies  c>veT   agdkt,  opposite to, before  in a local sense.
       self." So far  FairBairn.  Let it be added that he there-       The meaning of the term type has already been given.
       upon appeals to Scripture to corroborate his view of the        A type is properly an impression. The composition  anti-
       Old Testament shadows.                                          type signifies, then, an impression placed qpposite, over
              We are at one with the views which come to the sur-      against or before the &dy',by which the impression was
       face in the selections. We do not prefer; however, the          made. Likewise, the  shzidoivs  of the Old  %`estament   -
       author's mode of procedure. He makes an assertion con-          they were impressions or images of objects  md realities
       cerning the entire class of shadows. Next, he applies to of a higher province standing, as it Where,  opposite or over
       a particular member of the. class that which was predi- against the realities of which they were the impression.
       cated about the whole of the class. Thereupon-he turns              The term  simile,  literally  parable  (parabolee), also
       to Scripture for the data which he needs to substantiate        denotes that the shadows were pictunes  or images of ob-
       his conclusion. We rather begin where the `author ends,         jects of a higher realm.
       namely, with Scripture.                                            There is one more term to which we call attention.
              Concerning the shadows of the old dispensation, The term deiyma. meaning a thing shouvz, bmught  to view
       Scripture furnishes us with first hand information. We          or representation is also used in Scripture to designate the
       shall set out by attending to rhe terms which Scripture shadows.
      .uses  to signify the prefigurations of the Old Testament.           The above terms are not the only source of informa-
       The terms simile (parabolee), shadow  (skia),  antitype         tion relative the character and function of the shadows.
       antitypos) are of importance. From these names we may The epistle to the Hebrews is a commentary on the types.
       derive a. proper and adequate definition of the prefigura-      To the expositions of the author of this letter we shall
       tions under discussion. These very names are expressive attend. Let it be said that the terms which we have been
       of their character and function.                                studying  do not compel1 one to conclude that the shadows
              The types were shadows. A shadow is-a deprivation of the old dispensation w&-e  images of events of a future
      -of light, representing.the form of a body which intercepts      epoch. In other words, the term as such do not indicate
     - the rays of light. The shadow is unreal and lacks sub-          that the shadows-were prophetic images. The author of
       stance. The body is the reality. There can be no shadow         the epistle to the Hebrews makes it plain. however? that
       without the body. The appearance of the former is               such  was indeed the case. We quote the following:
       absolutely dependent upon the presence of  the latter. If "For if rhe first covenant had been faultless, than should
       there were no  body,`there could be no shadow. Further,         no place have been sought for the second.  For finding
       although unreal and unsubstantial the shadow is never-          fault with them, He saith, Rehold the days come, saith
       theless a'representation of the body. Between the two           the Lord, when I will make a new covenant with the
       there is a resemblance.                         ".              house of Israel and with the house of Judah : Not accord-
              The prefigurations of the old dispensation were like-    ing to the covenant that I made with their fathers in the
       wise not the realities. The body, so the  iZpc&e  Paul "day when I took them by the hand to lead them out of
       asserted, is Christ. He is. the truth, the reality and the      the land of Egypt; because they continued not in  my


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     covenant, and I regarded them not, saith the Lord. For          present reality. We quote the following:  "To make our
     this is the covenant which I will make with the house of        meaning perfectly understood, however,  we must descend
     Israel after those da+, said the Lord; I will put My laws,      from the general to the  pai-titular,  and apply what has
     into their mind, and write them in their hearts: and I          been stated to a special case. In so doing, we shall go at
     will be unto them  a God, and they shall be to me a             once to what may justly be termed the very core of the
     people" (Hebrews 8 :7-l 1).                                     religion of the old covenant - the rite of expiatory sacri-
         Mention is made of two covenants - the first and the        fice. That this was typically or prophetically symbolical
     better. Peculiar to the former was  the shadows. The            of the death of Christ, is testified with much plainness
     better covenant consisted in this that God put His laws         and frequency in New Testament Scripture. Yet  ind&
     into their minds and would write His,Iaws  in their hearts.     pendently oi this connection with Christ's death, it had a
     These were events of a coming day, however. Of these            meaning of its own, which it was possible for the ancient
     events, lying in the future, the types of the first covenant    worshiper to understand, and, so understanding, to pre-
     were shadows. It is plain that the shadows of the old           sent through it an acceptable service unto God, whether
     covenant were at once prefigurations. that is, prophetic        he might perceive or not the further respect it bore to a
     symbols  &of better things to  some.                            dying Saviour. It was in its own nature a symbolical
         Now the question `is in order whether the prophetic         transaction; embodying a three-fold idea: first, that the
     types or shadows of the old dispensation were at once           worshiper, having been guilty of sin, had forfeited his
     symbols -- the term symbol now taken in the thedlogicat         life to God; then, that the life so forfeited must be sur-
     sense. A symbol is the representation of any moral thing rendered to divine justice  ; and finally,., that being sur-
     by the images and properties of natural things. In respect      rendered in the way appointed, it was given back to him
     to a symbol we distinguish'between the thing signifying,        again by God, or he became re-established, as a justified
     the thing signified and the resemblance between the two.        person, in the divine  favor,and fellowship" ("The  Typo-
     Then, too, there is a difference between a symbol and a         logy of Scripture,"  p.  54).
                                                                        It is averred that the slain animal symbolized that
     type. "A symbol may represent a thing of the present or
     of the past as well as of the future. ;2 type, in the theol     the forfeited life of the sinner must be surrendered to
     logical sense, always looks to the future; an element of        divine justice, and further, that this life, having been
     prediction must necessarily  be in it" (Quoted from the         surrendered in the appointed way, was given back to him.
     Internation  Standard Bible  Encyclopaedia).                    We maintain that this symbolism was not there. It  was
                                                                     not the will of God that the forfeited life of the sinner be
         Now, therr, are the types of Scripture at once symbdls?     surrendered to divine justice, and that his life thus sur-
     That is,  d6 the shadows signify present realities as well      rendered be put to-death. Hence, the slain victim could
     as they prefigure future objects and events?' Our answer        not possibly symbolize the death of the offerer.                     This
     his ready.     The elements constituting the sum total          could not be, I repeat, in that the victim was being sacri-
     of the shadows of the old dispensation did indeed               ficed in the sinner's room, as his substitution. The rite
     symbolize or signify present realities. The typical in-         of sacrifice'ivas  an institution which demonstrated to the
     stitutions -and transactions served a two-fold purpose.         offerer that his life was not requested, of him in lieu of
     They prefigured future realities and objects of a higher        the fact that God had placed in his room an innocent life
     province ; they exhibited to the believer of the old dis-       bearing his sin and dying in his stead. It may be that the
     pensation the spiritual realities of the covenant of grace      words of the author must be explained to mean that the
     and demonstrated to him the great principles of sin and         offerer died in his substitute, the sacrificial victim, and
     redemption. Let us give a few examples: the rite of cir-        that the death of the offerer in the victim was a significa-
     cumcision was a visible demonstration, i.  e.: symbolized       tion of a corresponding reality, viz., rhe death of the
     regeneration; Levitical purity, holiness; the fumes of          sinner in Christ. Conceding this to be the thought em-
3    incense, the prayer of the believers. The lamb and the          bodied in the above selection it is yet a matter of dpubt
     priest, on the other hand, prefigured the Christ.               whether the rite of sacrifice should be regarded as signi-
         We do not  inaintain,  however, that every single ele-      fying as  well.as typifying the death of the sinner in his
     ment of the sum total of elements constituting the              Saviour. Such a view, it seems to me, would compel one
     shadows of the Old Testament was sy&boIical as well as          to- conceive of the sufferings and death of our Lord as
     typical in the same  sense. `The  ~sacrificial  animal to-      actually having taken place already in the old dispensa-
     gether with at least part of the transaction involved,          tion. Fact is, however, that Christ suffered and died in
     prefigured the Christ.  FairBairn,  however, is of another the fulness of time and that His suffering and death
     opinion.      It is his. view that the rite of expiatory        meant the termination of the dispensation of shad
     sacrifice had a meaning all of its own independently of its     ows. To be  sure! the saints of the Old Testament  were
     connection with Christ. We, too, believe it did, insofar        indeed the recipients of the benefits derived from the
     as the transaction exhibited the great principles of sin and    death of C@ris't. ?4nd they were blessed because of their
     redemption.      It is  FairBairn's  view, however, that the    being in Christ.     ;1nd in Christ they atoned for their
     sacrificial lamb as such  typ%ed the suffering and the          sins. But this did not happen until the fulness of time,
     dying Saviour, and in addition symbolized some other            not until the word became flesh. How, then, can it  bt:
                                                .


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                                                                                                                           d.
            180                                      T H E   S T A N D A R D   B E A R E R                                         -        -
            maintained that  this  death of the elect sinner in Christ         the old covenant the fundamental truths of God's econ-
     .     was symbolized by the rite of sacrifice.                            omy of redemption.
                   One can regard the slaying of the sacrificial animal           In the second place, the shadows prefigured those
            ab a symbol of the mortification of the old man-of sin.            objects and events of the gospel which were due to ap-
            This may be done. The sufferings and death of Him                  pear in the fullness of time.
           -typified by the sacrificial victim is referred to as a model,         Finally, the shadows of the Old Testament were made
            pattern or example of the sufferings of the believer  m            to appear for the benefit of the believers of the new
            this world. "For even hereunto were ye called: because             covenant as well.     To them also they are vehicles of
            Christ also suffered for us, leaving us a model (tupon)            much valuable instruction.
            that ye should follow  His steps" (I Peter  2  21). And               Thus not only the character but also the function of
            then this Scripture : `LAnd they that are Christ's have            the shadows has been set forth.
            crucified the flesh with the  effections  and lusts" (Gal.            The last of the three statements, to the effect that
            5 24).       Passages such as these clearly indicate that we       the types were made, to appear for our benefit as well,
            may regard the crucifixion of Christ as a model or                 is of importance. That the types were there for  our in-
            example of the crucifixion of the flesh by the believer.           struction as well, did not seem to  occtir to  FairBairn.
            If any one should object that the former was passive and           The fact that Adam failed to recognize the typical char-
            the latter a deed performed by the believer impowered,             acter of the original constitution of things before the
            to be sure, by the grace of God, we reply that although            fall, induced FairBairn  to place the matters of this epoch
            there was an element of passivity in Christ"s  crucifixion',       outside the circle of types. "Now taking the terms here
            that nevertheless He, Christ, willed to be crucified. It           used in their ordinary sense," says  FairBairn:   "we must
            was His meat and drink to do the will of His Father.               understand by this statement that the work of creation in
            What is more, there is also an element of passivity in             Adam carried in its very constitution the signs and in-
            the crucifixion of the  flesh by the believer. For it is           dications of better things to come for man ; for to speak
            God that worketh in him both to will and to do of His              of it as being prophetic, or having a prefiguration of a
          * good pleasure (Phil.  2:13). We are  not- losing out of higher relation to the Creator than then actually existed,
            sight that the death of our Saviour was more than a pat-           imports more than that such a destiny was in the pur-
            tern or example.  Jlis death was the  meritorial  cause of pose and degrees of  the Almighty (which no one will
            our salvation. We are also bearing in mind that there is           dispute) ; it denotes that the creation itself was of  such
            a vast difference between the character, nature and pur-           a kind as to proclaim its own relative imperfection, and
            pose of the sufferings of Christ and the sufferings of the         at the same time, by nieans of certain higher elements
            believer.                                                          interwoven with it to give promise of a state in which
                   Since the sufferings of Christ were an example of the       such imperfection should be done away. The question
            sufferings of the believer, it follows that the types of the       then how did it do so, or for whom ? The Lord Himself
            Old Testament may be looked upon as symbols of the                 at the close of creation, pronounced it all very good; . . . .
            believer's moral death.                                            What ground was there for supposing that more was
                   The question arises whether we may regard the suf-          either meant on God's part, or perceived on man's?"
            fering Christ as a symbol or type of the suffering believer.       ("The Typology of Scripture," p. 49).
            This may not be done if we take the terms type and                    Suffice it to say for the present that Adam, according
            symbol   in their theological sense. Doing so, the terms           to Scripture was a type of Christ in the sense of figure.
            signify a phenomenon which is not the reality but which            He was no prefiguration. Even so, the first man was
            is placed over against the reality to point it  out; Christ        perfect, but a perfection of a lower province and as
            is no type in this sense. He is no shadow, but                     such a type of the second Adam. He was that, even
                                                               the reality.    though it be that he never knew himself as a figure of the
                   Let us  r~o>v connect up with our main thought. We          heavenly.
            said that the types of the Old Testament were at once                 Adam is called a type in Scripture, not a shadow. The
            symbols of existing or present realities. . This must be           term shadow, Scripture applies to the institutions and
            for the shadows were prefigurations of future objects,             transactions prescribed by Israel's ceremonial law. We
            events and realities. Hence, there was a resemblance, as           must distinguish between the shadows and the types of
            to form and content, as to the shell as well as to the             the old dispensation. The' types of Scripture were reali-
            kernel, between the shadows and the matters prefigured.            ties  of. a lower province prefiguring matters of a loftier
            It follows, therefore, that the shadows demonstrated the           sphere. The shadows were no realities of a lower real
            same great truths permeating the objects and  evehts               but merely symbols signifying better things of the pres-
            typified.                                                          ent and future. There will be more said about this mat-
                   We are now prepared to make a statement relative            ter when we come to classifying the types.
            the character of the shadows of the old dispensatidn.  The            Another reason for the appearance of the shadows
            shadows were such phenomenae which God caused to                   and types was to demonstrate, we said,, unro the believers
            appear for a three-fold purpose:                                   of the Old Testament the great truths of sin and redemp-
                   In the first place, they exhibited to the believers of      tion. And, therefore, the  sum* total of the shadows was


                                            THEE  S T A N D A R D   B E A R E R                                             181

 unto the believers their pedagogue to bring them to               were full of blood; because, in other words, he was a
 Christ. Let us enter this matter a little more thoroughly1        depraved and polluted sinner. It is a sad thing that the
 Why and how were the sum total of the shadows a peda-             Exponents  of the theory of common grace insists, con-
 gogue bringing believers to Christ? They did so, we               trary to God's own statements, that the service of the
 repeat, because they exhibited to them the great truth of wicked one is pleasing unto God, even though it be that
 redemption. In elucidating this matter we shall set out           he is sacrificing with hands full of blood.
 by enumerating at  reast some of the fundamental truths              The prophet thereupon faces the carnal Jew and an-
' exhibited by the shadows. We shall confine ourselves ro nounces unto him thar the only kind of sacrifice pleasing
 the rite of expiatory sacrifice. What truths were im-             unto Jehovah is the sacrifice of him whose hands are
 pressed upon the soul of the  ofTerer  by means of this           clean.    In other words, the sacrifice in which Jehovah
 rite?  I'c is according to the testimony of Scripture that        takes delight, is the sacrifice of a perfect, holy life.  It
 the carnal Jew failed to sense the message and the real           must' be a lamb without spot or  bIe.mish.       Therefore
 meaning of this rite. His conception of the sacrifice was         these words from the lips of the prophet: "Wash. you,
 altogether pagan. The sacrificial victim was regarded             make you clean; -put away the evils of your doings from
 by him as a gift unto God instead of God's gift unto              before mine eyes; cease to do evil; learn to do well; seek
 him, and he offered-for the purpose of bringing God under judgment, relieve the oppressed, judge the fatherless,
 obligation to himself. Having sacrificed he expected God          plead for  the.widow"  (Isaiah  1:15,  i6).
 to abdicate long  enough..  to pay him homage.                       The people of God realized that they could not render
    It is also certain from the words of the prophets, that        unto God the kind of service He requested. Further,
 the carnal Jew regarded the dedication of the victim              brought under the conviction of sin the devout sensed
 unto God as a symbol of fhe devotion of self upon the             that they were unable  `to cleanse themselves from sin's
 altar of service of service. But, someone may interpolate,        guilt and pollution. Consequently they would have be-
 can it be maintained that the wicked serve God? He                came the victim of dispair had not Jehovah  inform&
 does but in doing so he is being actuated by a motive as          them of His willingness to purge them from their sins.
 carnal as he himself is. He insists thar God on His part          Therefore these words out of the mouth of the prophet:
 will agree to place himself at His service. He may agree          "Come now, let us reason together, though your sins be
 to -serve God for the same reason that the sinners of             as scarlet, they shall be as white as snow ; though they be
 whom Jesus spake, do good,unto  those who do good unto            red like crimson; they shall be as wool" (verse 18). God
 them. When carnal man discovers that God refuses to               assures His people that, since they are powerless to re-
 dance according to his music he takes God off his list and        move those dark stains, He will do so. This having been
 begins to shake his fist in the face of the Almighty. The         done they will sacrifice to Him, not the sacrifice of pride,
 service of the wicked when analyzed turns  .out to be             but the sacrifice of praise and that of a broken heart.
 service of self. The essence of his service is pride and          They will do so in rhe Lamb, who was slain and who
 hence, rebellion against God, and therefore an abomina-           redeemed them to their God by His blood.
 tion in God's sight.                                                  I repeat, the carnal Jew did not sense the reason and
    Furthermore, the carnal Jew.refused to admit that he           the message of the rite of expiatory sacrifice.  B& the
 was covered from head to foot with spots and blemishes            believer did. Unto him this rite as well as the shadows
 and that his devotion for that reason was a loathsome             in general was the pedagogue  tihich brought him unto
 spectacle in God's sight. He failed to realize that his           Christ. Again we ask: how and why?  `Cn explaining the
 moral depravity rendered him impossible as a sacrifice.           matter at hand we shsuld  have regard to the subjective
 He imagined that he was permitted to  sac&ice with                element entering in. The author of the epistle to the
 hands covered with blood and that irrespective of his             Hebrews informs his readers, that rhe gifts and sacri-
 bloody hands his-sacrifice had meritorial value. This             fices could not make "him that did the service, perfect as
 accounts for the rebuke of the Prophet Isaiah. "Hear the          pertaining to the conscience. We shall  quote the passage :
 word of the Lord, ye rulers of Sodom; give ear unto the           "Which are a figure for the time then present, in which
 law of our God, ye people of Gomorrah. To what pur-               were offered both gift and sacrifice, that could not make
 pose is the multitude  df  your sacrifices unto Me? saith         him that did the service perfect as pertaining to the con-
 the Lord; I am full of the burnt offerings of rams, and           science" (Heb.  99).  It is the guilty conscience which
 thi: fat of fed beasts; and I delight not in the blood of         must be taken into account in explaining how it was that
 bullocks, or of lambs, or of he-goats. Wh& ye come to             the shadows of the old dispensation led believers to
 appear before Me, who hath required this at your hand,            Christ. The first manifestation of the presence of the
 to tread My courts? Bring no more vain oblations; in-             Spirit of regeneration in the sinner's heart is that he be-
 cense is a abomination unto Me  ; . . . .          And when ye    gins to complain about his sin. His eyes have opened to
 spread forth your hands, I will hide mine eyes from you:          the enormity of his guilt under the weight of which he is
 yea when ye make many prayers, I will not hear: /or your          being crushed to the earth. Such also was the experience
 &znds are  full  of  blood"  (Isaiah 1 :ll-15).                   of the believer of the old covenant.  ,Xnd he would turn
     It is plain that God detested the sacrifice - the serv-       to rhe sacrifice for relief. The animal, to be slain in his
 ice - of rhe carnal Jew. -And why  ? Because his hands            room, was led to the altar. Upon' its head the troubled


   182                                    T H E   S T A N D A R D   B E A R E R
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  one would lay his hands  - a signification of the trans-             What, now, was the great object lesson of the sacri-
  ference  (:)f guilt. The victim was slain. Its blood was        fice? It was this: Sin must be atoned for; there can be
  sprinkled upon the altar. But the offerer, not yet having       no  iemission  of sin without the shedding of blood. He
  learned to look beyond the sacrifice, found no relief for knew now that Jehovah was his Saviour but in  connec-
  his troubled conscience. He learns his first great lesson,      t"ion  with blood. The sacrifice taught him that the mercy
   namely, that the sacrifices could not make him perfect as      of God is permeated with justice. He knew that Jehovah
  pertaining to the conscience.  Yet, according to the testi-     and blood were responsible for the pardon and life which
  mony of  &ripture, the devout of the old covenant  .knew        was his. In a word, the believer of the old cqvenant  was
   that peace of God which surpasses all understanding -          taught and empowered to lay hold on that which con-
  that peace of mind and heart arising from the conscious-        stitutes the very heart and core of the economy of re-
  ness that sin had been pardoned. Let us quote from the          demption, viz., Jehovah and blood. But whose blood ?
   Psalms.     "Blessed is he whose trangression is forgiven,     He had been taught to expect nothing from the blood of
   whose sin is covered. Rlessed is the man unto whom the         the sacrificial animal. He know, too, that human sacri-
   Lord imputeth not iniquity, and in whose spirit there is       fice was an amobination of God's sight. Hence, he was
  no guile.     When I kept silence, my bones waxed old           compelled  to conclude that Jehovah himself `would pro-
   through my roaring all the day long. For day and night vide.  Jihovah and  bldod  - these two constituted the
  Thy hand was heavy upon me: my moisture is turned               mystery of redemption upon which the believer of the
  unto the drought of summer.  l' acknowledged my sin             old covenant pondered and attempted to penetrate. That
  unto Thee. and mine iniquity have I not hid.  I said, I         he does so, is according to the iestimony  of the prophet.
  will confess my transgression unto the Lord  ; and Thou         "Of which salvation the prophets have inquired and
  forgavest the iniquity of my sin" (Psalm  32:1-5).              searched diligently, who, prophesied of the grave that
      The sacrifices then could not make perfect as per-          should come unto you : Searching what or what manner
  taining to the conscience. Nevertheless, the believer re- of time the Spirit of Christ? which was in them, did sig-
  joiced in the divine pardon. We wish to know now,               nify:when  it testified before hand the sufferings of Christ,
  what it was that had secured for hini the peace for which       and the glory that should follow" (I Peter 1:9-10).
  his heart &ad been craving. The answer is ready: it was              The individual believer and the church at large was
  his faith in Jehovah's mercy. Fact is, that the anxious         being taught to expect all from Jehovah, not only salva-
  one, deriving no peace and comfort from the sacrifice,          tion but the means of salvation as well.
  now casts himself upon the mercy of Jehovah. This,                   Finally the expectation of the church had reached
  too, is according to the testimony of Scripture. "For we        thpse heights determined upon by God. That was the ful,l-
  are consumed by Thine anger, and by Thy wrath are we            ness of time. "Then God sent His  mown  Son in the like-
  troubled. Thou  hast set our iniquities before Thee, our        ness of sinful flesh, and for sin, condemned  .sin in the
_ secret sins in the light of Thy countenance. For all our        flesh (Rpm.  8:3). "And, behold, there was a man in Jeru-
  days are past away in Thy wrath: we spend our years             salem, whose  name was Simeon  ; and the same was just
  as a day that is told. . . . Who  knoweth the power of and `devout, waiting for the consolation of Israel: and
  Thiae anger? even according to Thy fear, so is Thy              the Holy Ghost was upon him. And it was revealed unto
  wrath. So teach us to number our days that we may               him by the Holy Ghost that he should not see death,
  apply our hearts unto wisdom., Return  C, Lord, how             before he had seen the Lord's Christ. And he came by
  long? -And  let  8 repent Thee concerning Thy servants.  0      the Spirit into the temple: and when the parents brought
  satisfy  US early  with Thy  mercy; that we may rejoice and     in the child Jesus., to do for him after the custom of the
  be glad all our days" (Psalm  19:5-14).  "The Lord is           law, then took he Him up in his arms and blessed God
  merciful and gracious, slow to anger and  plentious  in         and said, Lord, now  lettest Thou Thy servant depart in
  mercy. He will not always chide neither will He keep            peace, ,according to Thy word : For mine eyes have seen _
  His anger forever. He hath not dealt with us according          Thy salvation, which Thou hast prepared before the face
  to our sins: nor rewarded us according to our iniquities.       of all Thy people ; a light to lighten the gentiles, and the
  For as the heaven is high above the earth, so great is          glory of Thy people Israel" (Luke 2  25-32):
  His mercy toward them  `that fear Him. As far as the                 The salvation of the elect of God of the old covenant
  east is from the west, so far hath He removed our trans-        is perplexing to the mind of many a one. Were the
  gression from us. Like as`a father.pitieth his children,        devout, so it is asked, capable of looking beyond the lamb
  so the Lord pitieth them that fear Him.  .`.  .     But the     to behold Christ? This, we reply, is a matter of con-
  mercy of the Lord is from everlasting unto everlasting          jecture. Nevertheless, the salvation of the just of the old
  upon them that fear him, and His righteousness unto             covenant was altogether permissable. It was a contrite,
  children's children" (Psalm 103).                               broken-harted  sinner who had cast himself upon the
     Because God,  ro  put it in the words of the psalmist,       mercy of Jehovah. One realizing that the mercy with
  fed His people with mercy, therefore had they peace.            which he desired to be satisfied was a just, though un-
  The offerer, it is plain, was taught to look beyond the         merited, mercy. What was there preventing God from
  sacrifice to Jehovah. Doing so he received remission of         granting this one the desires of his heart.?  Go! could
  sin and life eternal.                                           show such a one mercy, and pardon his sins. He could


I
                                                    T H E   S T A N D A R D   B E A R E R                                           183
                                           _.-_.----.-__l_l-            --.-__-  --.- --.--

        do so without lowering Himself in the eyes of Hfs creat-          stel  nu al eens, dat hetgeen de Classis  hier beweert met-
        ures. For He had taken care to demonstrate unto men               terdaad maarheid is, en dat Ds. H. eerst geweigerd zou
        that the sin pardoned must somehow be atoned for and              hebben, om  zich bepaald en beslist  uit  te drukken in
        His mercy merited. It was not for nothing that blood              betrekking tot die Drie  Punten  (des  neen), eq dat hij
        played so prominent a part in the typical transactions of inter  tech zou hebben verklaard, dat hij azeer  bcsIist neen
        the old dispensation. And the Spirit of God empowered             moest zeggen op de vragen hem  kedaan,   en dat  hij  zich
        the people of God to sense the meaning  &nd message of            aan die Drie Punten  niet  Wilde of kon onderwerpen, dan
        the blood.                                                        lag het  tech zeker in den  aard~der   zaak,  dat die eerste
               It is -plain that the shadows led men to Christ.           weigering, om zich beslist  uit te drukken door dit laatste
        Jehovah, by means of them, taught His people that salva-          beslist  zich uitspreken,  als grond voor de afzetting weg
        tion and its means is out of Himself. The Church (the             moest vallen. Dan blijft  tech in elk geval  alleen  het
        true Church > was awaiting and expecting the consolation derde over als de eigenlijke grond waarop de Classis den
        of Israel. When He came, there was rejoicing among                leeraar van Eastern Ave. schorste. Alle  drie punt& kun-
        the devout.                                                       nen nooit als gronden  worden  beschouwd.  Doch ook is
               It is plain that the shadows did indeed lead the be-       hetgeen de Classis beweert in de eerste beide punten  niet
        liever to Christ. Having passed through the course of             waar,  zooals we ook reeds in een vroeger nummer-van
        training insisted upon by Jehovah, the believer of the old        ons blad hebben aangetoond. Een ontwijkend  antwiord
        covenant had learned that Jehovah is their Saviour. He            had de leeraar nooit gegeven, in den zin, dat men uit zijn
        saves, however, through blood. Now Christ is God and              antwoord niet wijs zou kunnen worden  of hij het met de
        blood. The term blood. signifying the human nature in             Drie  Punten  eens  was ja dan neen.  We1 had hij  gewei-
        which God suffered and died for His own.                          gerd om met een eenvoudig ja of neen  te antwoorden,
                                                           G. M.  0.      doch dit lag  aan de vragen der  Classis.  Door met ja  ot
                                                                          neen te antwoorden, kan men in sommige gevallen ook
                                                                          de waarheid of geheel of gedeeltelijk verbergen. En dat
        ..'           DE JONGSTE KERKELIJKE STRIJD                        zou juist hier het geval geweest zijn. De  Classis   Wilde
                                                                          met  all,e  macht  den schijn op den Ieeraar laden, dat hij
                     Classis Grand Rapids Oost, Nov.-Dec. 1924            zich niet zou  willen onderwerpen  aan de  Synodale   be-
                                                                          sluiten, en dat deze laatste aan de Classis  het volste recht
               We hebben de vorige maal  onze schorsing beschouwd         zouden geven, om van den leeraar te eischen, dat hij zich
     . van uit een  formeel  kerkrechtelijk oogpunt. We  willen           zou conformeeren  aan de verklaring in de Drie  Punten
        haar nu beoordeelen van hare materieele  ' zijde, en de gegeven  aan de Belijdenisschriften. Dit was niet waar,
        gronden in bespreking nemen, waarop men den leeraar               De Synode had met al hare verklaringen van den leeraar
        van Eastern Ave. eerst schorste en eventueel dok  afzette.        niets  geZscht,  integendeel uitgesproken, dat  deze funda-
               Bedoelde gronden zijn, zooals  `we opmerkten,  drie-       menteel goed Gereformeerd was, en had geen tucht geoe-
        l e d i g :                                                       fend,  noch ook tot tuchtoefening geadviseerd. Dit  nu
               a)     Ds. H. Hoeksema had in zijn repliek van 11 `Dec.    Wilde  de leeraar  goed  verstaan hebben in zijn  antmootid.
        een ontwijkend antwoord gegeven op de vragen hem                  Met. een eenvoudig ja of neen kon hij dan ook niet  ant-
        door de Classis  gedaan.                                          woorden zonder aan de waarheid tekort te doen. Daarom
               b)     Hij had in den namiddag van dienzelfden dag ge-     had dan ook de Ieeraar deze twee dingen  trachten duide-
        weigerd met eenvoudig ja of neen te antwoorden.                   lijk te  maken  in zjn antwoord.  Aan den eenen kant was
               c) En hij had  zich bepaald verklaard als  zich niet       het uit dat antwoord goed duidelijk, dat de leeraar niet
        kunnende en willende onderwerpen, in de zaak der Drie             de Drie  Punten   Wilde  onderteekenen,  aan den anderen
        Punten;   aan de Belijdenisschriften der  Kerk  zooals   ge-      kant verklaarde hij  daarin  ook, dat hij dit niet verplicht
        interpreteerd door de Synode  vari  1'9%.                         was, om in overeenstemming te blijven met de besluiten
               Nu &al het den opmerkzamen lezer opvallen, dat deze        der Synode; immers had deze zelf verklaard, dat de leer-
        drie gronden met elkander in tegenspraak zijn en dat a)           aar afweek van de Drie  Punten  en  tech`  goed  Gerefar--
        en b)  aan den eenen kant en c)  aan den nnderen kant `meerd was. De Synode had feitelijk zelf uitgesproken,
        elkander  uitsluiten.  Immers a) en b) beweren, dat Ds.           ingewikkeld althans,  dat de Drie  Punten  eigenlijk niet
        H. zich niet beslist en definitief had uitgedrukt en willen       in  overeenstemming   waren met de fundamenteele lijn
        verklaren in betrekking tot de vragen hem door de                 van Gereformeerd belijden, want hoe kon anders de leer-
        Classis  gedaan. Deze vragen betroffen de Drie  Punten.           aar afwijken van de Drie  Punten  en  tech Gereformeerd.
        En nu wordt in c) verklaard, dat hij  zich  we1 beslist en        blijven? Dat de Synode zoo vreemd had geknoeid lag
        definitief *had uitgedrukt en te kennen had gegeven, dat          niet voor rekening van den leeraar van Eastern Ave. Hoe
       hij  zich  aan die Drie  Punten  niet gebonden achtte.  ZOO        dit alles ook zij, het was volkomen duidelijk, dat de leer-
       beschouwd was er dus  aan de afzetting geen ontkoming.             aar niet de volle  tiaarheid  zou kunnen zeggen door met
        Ds.  II. wordt afgezet, omdat hij  zich niet beslist  Wilde       een eenvoudig ja of neen te antwoorden op de vragen der
        uitdrukken.         En Ds. H. wordt ook  afgezet,  omdat hij      Classis,  en dat hij door zijn antwoord geen ontwijkend
       beslist neen zeide. Natuurlijk gaat dit niet op. Want              bescheid gegeven had. Men mag het dus wenden  of kee-


I i               e
                                                  THE  S T A N D A R D   B E A R E R                                                     191
        __-.---                                         _-.-.                        -_--.- .^..._^           ~.- .__^_  -.
            A   P R O B L E M   FACED   A N D   A   S O L U T I O N   '    onIy. We wish to say that Dr. Pieters failed ro give the
                                   OFFERED                                 other possible-  interpretatioh  of this text. It is this:
                                                                               "God so loved the world that He gave His  pnly
           We  quote  the following from Dr.  Albertus  Pieters'           begotten Son that everyone who believes  (ncamely  the
        book, "The Facts and  Mysteri& of the Christian Faith":            elect and not of the elect) shall not perish but have ever-
           " `God so loved  {he world'  - that is the greatest             lasting life."'
        assertion that ever fell from human lips, the most daring,            Will the author,make  clear  to us why my rendering is
        the broadest in its sweep, the deepest in its meaning.             not as tennable as his? Furthermore, it is in harmony
           "It probably means more than that  (God  loved all the          with Scripture as a whole. Not that of Dr. Pieters.
        people in the world. The Greek word used here is                      Then the author continues thus :
        Cosmos, which we have adopted into rhe English  fan-                  -"Do-  ydu believe that ? Dare you believe it? It is,
        guage as indicating the totality of all created things.            indeed, a gracious message. It is  like music to the soul,
        Perhaps it is used here in this bread sense, If so, it would       `that  getitlier  on the spirit lies, than tired eyelids upon
        seem that the fate of God's universe in some way hung              tired eyes.`, But it is not so very easy to believe. It
        in the balance on account of human sin, and that to save           seems incredible, on the one hand, because the world is
       the cosmos from utter ruin, God sent His Son to-grapple             so very unlovely, and, on the other hand, if God loves it,
        with that prbblem;  but if this be thought to  be< to mys-         then  ;?rhy is it such a world?
        tical a speculation, we shall not press the point.                    "T&z fallen and sinful world is so unlovable, even
           "It certainly means at least this, that God loves  aIi          in our eyes, that. is seems impossible that a holy God
        men, and out of love to them sent them a Saviour. It               should love it." I$ere  we are at one with the author.
        may mean more than that ;  ir cannot mean less.                       But now this: "But if it is so the' second difficulty
           "No sentence was ever penned based upon a loftier               confronts us. If this is indeed a world that  G?d loves,
        conception of the value of every human soul. This is one           then why is it such a world? How  comes  it that the
        of .the paradoxes of the gospel.        On the one hand it         almighty God let things get into such a mess ? Doesn't
        humbles man into the dust. Christ says of men  - all               it look' us if He either had no power or does not care?'
        men - that they are evil, utterly unworthy, justly liable             The author now proceeds to inform his readers  that-
        to the judgment of eternal fire; and yet on the other              things are as they are because God lacks power, not be-
        hand, the same gospel eqalts  man to the skies, for if God         cause He loves not every one.
        loved him and thinks it worth His while to come from                  Attend to the following from the author's pen: "This
        heaven to save him, by what measure shall  lie estimate            is, indeed, a very dark mystery, and we cannot  whdlly
        man's value? Surely, God would not do that to save `a              solve it ; but it is a "partial answer to say that omnipotence
        clod, dust that for a moment is and then returns to dust.          is the ability to do anything that can be accomplished by
           `And now think of  it, let your mind dwell on it, that          power; but that the highest things in man lie outside the
        this means you and me and every man, woman and child               range of power. Who can by power, however great,  I
        now in the world, or that ever has been in the world or            teach a child to read,? That must be done by patient in-
        ever will be. It is no wonder that  men-.have  been stag-          struction.     Who can by power draw a round triangle,
        gered bq' it, and instead of-bccepting it as it stands, have       which envolves a contradiction? Who can by power in-
        sought to  artach  sonie limitations, such as that the             duce a love of virtue, though he may restrain somewhat
        `world' must be understood here to mean the world of               the practice of vice ? Especially, who can by any act of
        the elect, or of those of whom  Gsd  foreknew  that they           power produce in a single heart any love for Him? That
        would accept the message of salvation; but the passage             can be done only by loving atid being lovable, and if that
        will not admit of such treatment without landing us in             does not succeed, even omnipotence is helpless; for  this
        absurdities.      Let us try, for a moment, to substitute such     lies outside the sphere where power can operate. If we
        an expression for that used in the text. Then we have the          think this through carefully we begin to see that God
        following :                                                        not merely by any one great act of power change this
           "`God so loved those whom He  foreknew   (the.electjO           world from a wicked world to a good one, but had to go
        that He gave His only begotten Son, that whosoever (of             to work through a patient, long continued process of win-
        the  electj believeth on Him should not perish, but have           ning men." Thus. the author. See chapter XVII of his
        eternal life.'                                                     b o o k .
           "This leaves us with some of the elect who do not                  Dr. Pieters' solution of the matter is, that mefi perish
        believe and who do perish, which will never do in the              not because God Ioves them not but because the
        world ! No, indeed,, there is no discount on this glorious         Almighty  cannot induce all men to love Him.
        passage,  `God so loved the world'  - all men in it, and               Dr. Beets, as can be expected, lauded this book and
        loves it still, for God is the same today, yesterday and           recommended it to the reading public.
        forever." So far the author.                                          ,Dr. Pieters, let me say, has the courage to face the
           The author makes sport of those expositors who in- problem which he invented. Thereupon he makes an at-
        sist that John  3:16 must be made to apply to the elect            tempt to solve his problem. The exponents of the theory


15X2                                                    T H E   S T A N D A R D   BEARER
_^-"  _-..............._.  --_ _ _ -

of common grace in the Christian Reformed Church dare                                waar is,  geldt  ook van het kerkgebouw. Ik zal er maar
not to do this.,                                                                     niet op  bogen, maar ik  hen  er  tech blijde en dankbaar
        Pieters frankly admits that if God loves all men He                          mede, zoodat de vijanden er jaloersch op zijn. Nu is dit
must will to save all men, and seeing that many perish                               nog slechts de buitenkant  der zaak. Het heerlijkste is de
it follows, not that God does not love  all men, but that                            binnenkant. Ik bedoel nu hiet alleen  van het gebouw als
God is pywerless to save them all. `Dr. Pieters is intel-                            zoodanig, maar de verkondiging van Gods Woord zooals
lectually honest. The exponents of  cotimon grace are                                het onzen  leeraar door Gods genade gegeven is, dat voor
not.                                                                                 de gemeente te ontplooilen,  waardoor zoo groote invloed
                                                                   G.  M. 0.         uitgaat op onze gemeente en deze wordt opgebouwd in de
                                        --.._^-.-.--                                 waarheid. Spreek  maar,  ebns met onze menschen, dan
                                                                                     krijgt  u het slot op de som. Zie, ik wil dit even melden
                            I N G E Z O N D E N   -                                  tegenover de vele smaad van de zijde dergenen, die ons
            Geachte Redacteur !                  .                                   zoo bitter haten. O,.men  kan zoo bitter zijn en schimpen.
                                                                                     Hoonend en minachtend spreekt men dan van ons als die
        Vergun mij s.v.p.  een plaatsje in uw kerngezond blad.                       "bunch van H." en dan noemt men  onzen  Ieeraar Iiefst
        Ik dacht eerst bij de deur van  "De Wachter"  aan  te                        bij zijn +oornaam. En dit komt nog we1 van mannen,  die
kloppen,  maar nadere overweging deed mij tot dit plan                               het opzicht hebben over de kudde, zooals het heet.  Zou
overgaan, om deze  reden,  dat ik in de laatstverloopen                              zoo iets voorkomen uit  een hart overvloeiende van gods-
tijden met het  doen  van die heeren bekend ben  gewor-                              vrucht of van duivelsche  haat, wat dunkt  u, lezer?  Wij~
den, namelijk,  dat mijn stuk eerst van  Recht en  Waar-                             zouden zeker  alle  oorzaak gehad hebben om te haten'in de
heid  gezuiverd zou moeten  worden.                          n dan bleef er niets    behandeling ons aangedaan, en zouden dat naar den
                                                        T
van over om geplaatst te worden  en zqu het doe1 niet be-                            natuurlijken mensch ook gedaan hebben, indien het door
reikt'  worden,   nietwaar?   Mijn  doe1  wisop  22 Dec. 1926 Gods genade niet onze begeerte geweest ware om. Zijn wil
een  kle& verslag te geven met eenige  `bpherkingen over te doen en ons de ongerechtigheden te laten welgevallen
hetgeen we van  19% tot nu toe hebben beleefd  als  ge-                              zonder wraak of wrok, opdat we hkt  leven van  onzen
meente,  yaarheid en leugen zoodoende een weinig bloot                               Heiland zouden mogen openbaren in ons  leven.  `Maar
te leggen. We zullen  ons eerst bepalen bij de waarheid,                             daarom wil ik thans tech spreken van het goede dat onzc
om dan ietwat langer stil te staan bij de leugen. Waarheid                           God ons heeft  gegeven, op natuurlijk en op geestelijk ge-
is, dat de zoogenaamde Autoriteiten  van Eastern Ave. ons bied, ook tegenover degenen, die ons hoonen en smaden.
de  kerk op uitspraak van het gerecht hebben ontnomen,                                                                        B.  WYCHERS.
schoon  het hun wettig eigendom toen nog niet was, want                              , Grand Rapids,  Mich.                          I*
zooals het ieder  we1 weet, die een beetje ervaring in het                                                                (Wordt vervolgd.)
leven  heeft;  geven de papieren iemand dat  eigendoms-
recht.        Ieder denke maar over  dit  doen   na en make zijn
eigen toepassing. `t Gevolg van dit doen  was, dat wii als
gemeente naakt in de sneeuw  waren geworpen. Ha ! ha !                                      ALLE VOORDEEL IS GEEN ZEGEN
dacht men, de genadeslag is nu  tech eindelijk gegeven!
Dat is verdiend  loon.                                                                          Alle voordeel is geen zegen,
        Nu is het niet mijn doe1 om op al ons wedervaren van                                      &\lle nadeel is geen  vloek   ;
het laatste jaar in te gaan, want dat  heeft  Ds.  H.!Hoek-                                  `t Is er  alles  aan gelegen,
sema reeds gedaan in zijn brief  aan zijn vriend in het                                           Of  uw oog er God in zoekt.
Westen. Maar we1 wil ik schrijven in verband  met de vol:
tooiing  van onze nieuwe gebouwen, want daarvan te                                              Alle winst is  nag geen voordeel,
zwijgen  zou  vergeten  zijn van de groote  daden  onzes                                          Elk verlies nog geen  gemis;
Gods  aan ons betoond. En daarvan te spreken moet im-                                           In de winst is vaak een oordeel,
mers altijd bij ons vooraan staan, om Hem dan de toege-                                           Waar `t verlies een zegen is.
negenheid onzes  harten  door Zijne genade te betoonen.
De heeren, die ons met  onzen  Ieeraar de genadeslag  meen-                                     Winst wordt door Gods Geest geboren,
den toe te brengen hebben  zich  we1 zeer vergist, wat de                                         Uit den bodem van verlies  J
uitwerking van hun  doen betreft. Want de menschen                                              Maar de winst was steeds verloren,
zijn als paddestoelen opgerezen en hebben zich bij elkan-                                         Waar het kruid der zonde wies.
der aangesloten. Wie zou hiervan de bestuurder zijn?                                            Ken den Heer' in al  uw wegen  ;
Oordeel zelf, want het is klaar als de dag voor ieder, die                                        Voor- en nadeel werkZn mee.
`meer dan  namurlijke oogen heeft om te zien.  (3mze   ge-                                      Maar zoo niet her werkt al tegen,
bouwen staan aan den hoek van Fuller Ave. en Franklin                                             Wat  u  wacht  van deze twee.
St. Ieder die in onze stad bekend is, zal toestemmen, dit
het moeilijk om een schooner  plaats  voor een  kerkge-                                                  (Uit "De Kandelaar"  c&r "Holland
bouw te vinden in heel de stad. En wat van de plaats                                                     Home News")


