                                       T H E   S T A N D A R D   B E A R E R                                                             295
                                    --....._-.  --  --..---.........---.-    -.-_"_                          -...... -" . .._ ..." ".
--_
                                                                               the particular passage to which this essay calls your
             Common Grace Prayer                                               attention. Here the learned Dr. chooses to differentiate
                                                                               between a two-fold prayer. There is the prayer  of the
   In chapter III of his most recent publication, en-                          Christkn,  which must always be "in Jesus' name,"
titled, "A Triple Breach in the Foundation of the Re- and which, of course, is the better. But there is also a
formed Truth," Rev. H. Hoeksema treats, though in a prayer of the naeUra.1  man, which cannot and must not
positive manner, the second of the notorious "Three be "in Jesus' name," but which must be conceived of as
Point of `24," namely: "The Restraint of Sin." In this a remnant of the prayer which Adam could and did
chapter the author very forcibly emphasizes and clearly pray in the state of rectitude, when as yet there was
elucidates, that this second of the three suppleme+nts                         no historic necessity for the Christ as Mediator be-
(N. B. not interpretations) to the Confessions of the tween man and God. And this entire view is, to say
"Christian Reformed Church," maintains no less than the very least, corrupt to the core.
that there is a general operation of the Holy Spirit,                                  But let us hear from Kuyper himself what his views
whereby the devastating progress of sin is so re- are in this matter. Permit me to quote from the Hol-
strained in mankind,  that the human nature has been land language wherein E Voto was written so as to
and is prevented from falling to the state of total de- eliminate all danger of misrepresentation.
pravity, and "glimmerings" of natural light, a remnant                                 On the above-mentioned pages we read the follow-
of the life of Paradise, are left it, whereby men are en- ing : "En dit nu brengt ons tot wat de Catechismus
abled, though in a merely natural and civic sense, to ten derde als eisch voor der Christenen gebed stelt, te
perform that which is good also before God. This weten, dat ze bidden zullen `in Jezus' naam.' In dien
general and gracious operation of the Spirit of God naam tech, en in dien naam alleen moet voor Gods kin-
began the very moment man fell. Naturally, for once deren `de vaste grond liggen, dat niettegenstaande wij
that life of Paradise were no more, no possible amount zulks onwaardig zijn, God de Heere  ens nochtans "om
of restraining would be able to produce positive good ; Christus' wille" verhooren wil'.
no more than all possible checking of the process of                                   "Ook hierbij  echter sluipe geen misverstand in. Er
decay in a corpse would be able to produce signs of life. staat  tech niet, dat er op zichzelf, buiten Christus, geen
That gracious and restraining operation continued gebed bestaanbaar is; maar alleen, dat der  Christenen
through all the ages of history and is still a reality to- gebed aan dit beding  gebonden is. Stelt ge u dus voor,
day, so that even now natural men, without having dat de zonde niet ware gekomen, en denkt ge u het
been regenerated by the irresistible operation of God's paradijsleven in stille, heilige ontwikkeling, rustig
redeeming grace, have glimmetings  of the same light voortgezet, dan zou er zeer zeker ook gebed geweest
and a remnant of the very same life that once shone zijn, maar overmits er geen Heiland zou gekomen zijn,
and existed in full splendor in Paradise, enabling them, zou er ook geen sprake kunnen geweest zijn van een
even in the midst of guilt and corruption, to perform bidden' in den naam van Jezus, of van een gehoord of
good before God and man.                                                        verhoord worden  `om Christus' wille'.
    Such is the exposition of the "Second Point" by the                                "Dat ons een toegang  ontsloten `meet' warden, dat
author of the above-mentioned pamphlet, and surely, in we, eer we bidden zullen, nog vooraf vrijmoedigheid
stating the matter thus he but presents the brute such moeten  ontvangen om voor Gods  aangezicht  te  ver-
as he is.                                                                       schijnen ; en dat we deswege een Voorspraak en  Hooge-
    Now I do not know whether all the leaders and                               priester van noode  hebben, ligt volstrekt niet in onze
members of the Chr. Ref. Church, who are loyal to  the natuurlijke verhouding tot God als  onzen Schepper  en
Confession of their Church, including the "Three onzen  Heere. Op zichzelf ligt de  plicht en het  recht
Supplements of Kalamazoo," are willing to subscribe to van het gebed veeleer in onze schepping naar den beel-
all that was maintained with respect to this "Restrain- de Gods besloten. Het gebed is den mensch in het
ing of Sin" by Dr. A. Kuyper, Sr. That many of them Paradijs niet uitwendig geleerd, maar was hem even
are, particularly in respect to that to which this essay natuurlijk, als voor het jonge wicht het zoeken van de
purposes to call your attention, is more than clear from warme  moederborst is. Bidden was voor wie nog niet
recent pleas from the pens of Chr. Ref. leaders for viel, de ademtocht van zijn ha+ naar den Oorsprong
prayer in the Public Schools and a national day of en `t Einddoel zijns levens, gelijk beide in het Eeuwige
prayer for the return of prosperity. However, that Wezen  vereenigd zijn. Wat van dit oorspronkelijk  ge-
Dr. Kuyper, the "father of present day Common bed, ook na den val, nog onder de menschen en volken
Grace," actually conceived of the "restraint of sin" in overbleef, draagt dan ook datzelfde karakter.                                    Een
the above-mentioned manner has again been forcibly priester-koning als Melchizedek, hoewel zelf  schaduw-
brought to my attention of late.                                                 beeld van den Middelaar, zal we1 niet in den naam van
    In his "E Voto Dordraceno," vol. 4, pp.  320-422,                            Jezus hebben gebeden. In de godsdienstige overlevering
this brilliant author gives an exposition of Lord's Day der afgedoolde volkeren vindt men niet zelden gebeden
 45 of our Heidelberg Catechism, treating the subject en lofverheffingen, die, over de afgoden  heen,   zich nog
 of "Prayer in General." On pp. 372-375 you may find richten tot den God van  hemel  en aarde. En ook nu


Hi                                                                                   T H E   S T A N D A R D   B E A R E R
-.--..._ "..." .._...............  ^ ..._.."..- .._.,. .-....... .." -..,.." _.._                     _
nog komt er menig gebed voor van overheden en volks-                                                    ing  farther and farther away from fundamental truths
vergaderingen, die op den bodem van deze natuurlijke of Holy Writ.
religie staan,  en wier gebed, in die qualiteit, deswege                                                    The tendency of this passage is clear to all. What
nooit een gebed in den naam van Jezus zijn kan . . . .                                                  is contained here is essentially the very same doctrine
Men let& er daarom we1 op dat het gebed van een Mel- that is offered us in the "Second Point of `24," only
chizedek, het gebed der mannen  van Ninev6  en zooveel                                                  with application to prayer, It is true, Dr. Kuyper
meer niet  uit den wortel van den Christus  opkomt, en mentions nothing here of "Common Grace," of "re-
alzoo niets met der  Chris-tenen  gebed  uitstaande heeft, straining of sin" or even of a "general operation of the
maar nawerking en nabloeiing is van het oorspronke-                                                     Holy Spirit in natural man." But one must never have
lijk gebed in het Paradijs. Het recht tot zulk een ge-                                                  read Kuyper and must be a total stranger in the Jeru-
bed vloeit voort uit den plicht er toe. God wil, dat alle salem of Kuyper's works not to know that he attributes
creatuur, dat sprake ontving, Hem  zal aanroepen. En things such as these to the operation and fruit of God's
daarom alle bewuste creatuur moeE bidden. En dit nu Common Grace and a general operation of the Spirit of
doet, wie meerdere genade ontving, op geheel  eigen- God in  .a11 men. We have here nothing less than a
aardige wijze in naam van Jezus ; maar ook wie Common Grace  Prayer,  made possible by the restrain-
buiten die genade staat, moet het tech doen, zij het ook ing influence of God's Spirit as it began in Paradise
op zijne, 0, zoo gebrekkige en zeer onvolkomene                                                         and continues in all individuals born out of Adam and
wijze . . . .                                                                                           Eve, and whereby the human nature is common-graci-
          "Deze  tweegrlei  soort gebed houde men dus  we1 uit ously spared the disgrace of total depravity and glim-
elkander. Er is een gebed der Christenen, dat  natuur-                                                  merings of the natural life of Paradise are retained in
lijk buiten de gemeenschap van Christus  onbestaanbaar it, enabling it to still perfoti  what is good and right
is ; maar er is ook een gebed van de nog dolende zon- before God. Indeed, so the Common Grace adherent
daren, die bij niets anders wandelen dan bij het na- gladly admits, had that restraining power of the Spirit
tuurlijk licht ; en ook dit laatste gebed heeft beteekenis. not  <manifested  itself, man wouId have fallen to an in-
Gelijk de heilige apostel  Paulus  zegt, dat de Heidenen, conceivable depth of corruption. He would have be-
hoewel zij de wet niet kennen, nochtans  zichzeiven  een come depraved beyond the remotest possibility of per-
wet zijn, hun gedachten onder elkander hen  beschuldi-                                                  forming any good. He would have fallen to the very
gende of ook ontschuldigende, en gelijk de Atheners level of the devil and this world would have become a
een dtaar hadden  opgericht voor den onbekenden God, veritable inferno with all men breathing nothing but
overmits `uit de schepselen van den aanvang der schep-                                                  threatening and slaughter. But now all is different.
ping  aan beide Gods eeuwige kracht en Zijn goddelijk-                                                  Through Common Grace God spares mankind the dis-
heid verstaan en doorzien worden', zoo drijft ook nu de grace of such shameful degradation, and leaves him
nawerking van hit beeld Gods in den gevallen zondaar, very presentable. From that point of view the Second
duizenden bij duizenden uit tot een soms roerend  ge- Point presupposes, not a man that is or ever  was totally
bed, waaruit diepe eerbiedenis en heimwee spreekt . . . depraved as Prof. Berkhof maintains, but at the very
          "Veel  hooger intusschen ?&&at uit den aard d@r ztik best, a man that  `would hltve--become  such--haa.Cod's
wat de Catechismus noemt `der Christenen gebed', en restraining grace not prevented this. The exponents
dit gebed is vanzelf en ongedwongen aan den naam van of the restraining-grace idea may hasten to remind us
Jezus verbonden."                                                                                       that they surely teach that man of himself is unable
         Thus far Dr. Kuyper.                                                                           to perform any good and dead in sin and misery and
                                                                                                        that 6he flesh itself can never produce any good even
   ' We quoted rather at  Iength  in order that each in a natural sense of the word, whereas this all is en-
reader may read for himself what the "father of the tirely.due to the gracious operation of the Spirit.
present day Common Grace theory" himself has to say                                                                                                             But
                                                                                                        then they speak in mere abstract terms. The fact is,
in this matter and no injustice should be done him by that according to their view no man has ever lived en-
giving a distorted version of his views, however unin- tirely out of himself and no one has ever revealed him-
tentional such a distortion might be.                                                                   self purely according to the flesh (i. e., in all his life).
         Now the very learned and able doctor is no more. In each and every descendant of Adam there is in
But his works live after him, and through them Kuyper greater or Iesser degree an operation of the Spirit
is of fully as much influence in the Church of Christ whereby is maintained a remnant of that life, glim-
after his decease as ever he was in his life. And with merings of that light, that righteous man once had in
due respect for much that has been produced by this perfection in Paradise. By that life and in that light
energetic worker and brilliant leader of men, not a he still walks. / And doing so, even the unregenerate
littIe of what he has written is plainly a distortion of can yet perform much good in things natural and civic
the truth. And also this latter lives after him. I am - indeed, he can even pray, according to the late Dr.
deeply convinced, that distortions of the truth such as Kuyper.
are contained in the above quoted passage, are the very                                                    There are things in this passage quoted from  E  T'oto
means by which many, many have been and are drift- with which we can agree. Who would deny that there


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 ^-.."...  .-^.        --...__                               "  - - -  .-..                 _.........  -...         _-...- .__..-...-
was prayer in the state of rectitude? Prayer is com- name ; that the prayer of Melchisedec must be regarded
munion with God, living in the fellowship of the Most as such a remnant; that in the religious traditions of
High. And surely, Adam walked with God and talked lost peoples there are many examples of prayers and
with Him and lived a Iife of intimate.covenant-fellow-    expressions of praise that are directed to the God of
ship with his Creator. Who would not be in perfect heaven and earth ; and that also today there are many
agreement with Dr. Kuyper when he so beautifully such prayers that are based upon this "natural re-
writes, that prayer was as natural for man in Paradise ligion'" and, therefore, need and may and cannot be
as it is for an infant to seek the breast of its mother prayers "in Jesus' name." This view of Melchisedec's
and that all his heart and soul went out to the Source prayer is in perfect harmony with Kuyper's entire rea-
and Goal of his life as there are united in the Eternal soning, that this "Priest of the Most High God" was a
Being. As such prayer is indeed conceivable apart remnant of the original priesthood of Paradise. Ac-
from Jesus and Calvary's blood. It is true enough, that cording to him, Adam did not fall straightway from
the fact that access unto God and fyeedom  to approach priest of God to priest of Satan, consecrating himself
our Creator must now be  givers us, and that we there- and all he had to the service of the evil one and doing
fore are in need of an Advocate and High Priest, must the will of the murderer from the beginning, but he
not be attributed to our natural relation to God as our was partially upheld by God's Common Grace. With
Creator and Lord, but has been necessitated by sin. the result, that remnants of his priesthood remain
From that point of view Adam's prayer and life of even after the fall, his priesthood deteriorates more
covenant-fellowship was indeed outside of Christ, and gradually and a few thousand years after Paradise,
could not possibly have been otherwise. Which again there still is a remnant of that original priesthood in
reminds us of how infinitely greater is our blessedness Melchisedec. In this particular respect Dr. Kuyper is
through sin and grace than ever could have been painfully consistent in his views.                              '
Adam's in the original state of perfection. For as            We must take vigorous exception to the view of
much greater as our second Covenant-head, the Lord Kuyper that the *hghE to such prayer proceeds from
of heaven, is than the first Adam, so much more glori- the obligation to pray. Indeed, we agree that God
ous is our present life of fellowship with God than demands that all rational creatures shall call upon
ever could have been that communion in Paradise the His name and therefore all are obliged to pray. All
first. Finally, there can be no objection when Dr. Kuy- men are under obligation to God to seek His com-
per assures us in this passage, that had sin never come munion, to praise and adore Him. But it is not true,
and had that original life of Paradise been permitted that from this obligation naturally flows the right to
to continue as it was, there would still have remained do so.
prayer, and in as much as no Saviour would have               Neither do we believe E Voto's author when he
come, that prayer would never have been "in Jesus' asserts, that although those who received  greuter grace
name" or its hearing "for Christ's sake."                 fulfil this obligation in a unique manner "in Jesus'
   But it is not true, that even .now  ,we must differ- name," also those outside of this greater grace (so--
entiate between a two-fold prayer, that "of the Chris- called Special Grace)  mu&  do so and  do so,  even
tian," which is impossible outside of Christ, and that though it be in their own faulty amd imperfect manner.
of the unregenerated sinner,  who  wa,lFcs  by nothing Had Kuyper written that also those without grace
but natural light, and which also  Zs of  sign~fica~nce. must  call upon God, even though they cannot, we would
Unless we also conceive of the prayer of the Pharisee most heartily acquiesce. But when the author states,
in the temple and that God-provoking, wicked imita- that also he lacking special grace must do this  "zij het
tion of prayer such as indeed may be heard from the ook op zijne, o, zoo, gebrekkige en zeer onvolkomene
Iips of unregenerate sinners, whose hearts are filled wijze," it is clear that he means that also the godless
only with bitter hatred against God, as prayer. Cer- curt fulfi1 this obligation, however faulty and imper-
tainly, we must very sharply distinguish  prayer  from fectly he may be in so doing.
the godless imitation of the wicked. And surely the            Finally, it is not true that there is yet such a rem-
latter is also of significance, if we understand thereby nant of the image of God in fallen man, that thousands
that those people, who cover themselves with a cloak upon thousands can yet offer stirring prayers, which
of outward piety while their hearts remain bitterest speak of profound respect and longing, homesickness
enmity against God, will be punished with double           (heimwee) , - I presume for God and the state from
stripes and receive increased damnation. But that which man has fallen.
Kuyper does not mean this, is clear from the passage           Nor does the mere fact that Kuyper teaches that
quoted.                                                    the prayer of the Christian is higher than that of the
   The brilliant Kuyper errs when he maintains, that natural man right matters. The prayer of the Chris-
a remnant of the original prayer of Paradise remains tian ti not higher, purer, more excellent, as though the
among men and peoples after the fall, bearing the same difference were merely a matter  of degree. It is dif-
character as the original in as far a.,~ it is not in Jesus" ferent, principally different. As different as light is


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from darkness, truth from falsehood, grace from sin,          to live to God and shake off the shackless of death and
life from death, heaven from hell, God from Satan.            sin. But this does not yet warrant the conclusion that
True prayer is a seeking of God's face, a communing man also has the  right  to all this. Man has forfeited
with God, a speaking to God as beloved children in the these blessed gifts and privileges through his disobe-
Son of God's love. And this all that the natural man dience and rebellion in Paradise and has deprived him-
may produce iy not, however appealing his outward self most assuredly of every right to all these glorious
covering of piety may seem to the natural eye of super- privileges. And daily he increases that guilt before
ficial man.                                                   the face of God, making himself more and more un-
        In this entire presentation of prayer we have worthy from moment to moment.                 He has torn in
essentially the very same that is also contained in the shreds and maliciously trampled under foot the law of
second point of `24, namely, a denia1  of the Reformed the Almighty and now that law has but one thing to
doctrine  of  Tot&  Depravity. Upon this basis the term say unto him: You are cursed because you have not
Total Depravity merely indicates what man would have          walked in all that is contained in the book of the law,
become had the Spirit not come to our aid, but not you are barred, forever barred, from all the privileges
what man actually  ,i.s apart from the redeeming grace of God's covenant, you may no longer enjoy the blessed-
of our Lord Jesus Christ. The cold fact is, according ness of fellowship with God, your freedom is taken
to this view, man has never reached the state of total away from you and you are condemned to life im-
depravity in reality, thanks to the gracious operation prisonment in fetters of sin and death.
of God's Spirit, beginning at the very moment man                In the second place man will not pray unto God by
fell and continuing in the organism of the human race nature. This naturally flows from the preceding, for
ever since. Surely, men who have retained a remnant also man's, will is by nature bound in shackles of sin
of the original prayer of Paradise, who still pray unto and death. It is not so, that the way into God's pres-
the  Gocl of heaven and earth, who are yet able to  fulfil    ence has been barred to a man actually desiring fellow-
their obligation to pray unto God even though in a ship with God, however imperfect this desire may be.
faulty and imperfect manner, and who can yet ofFer Man by nature does not will God, has no desire for his
stirring and respectful prayers unto God, as Kuyper Creator, does not long for his Maker as a prodigal son
presents them in this  passage?  cannot be said to be yearns for home. Not in the very least. He who walks
totally depraved.                                             by the light of God's grace knows this by experience.
        However, the very opposite is true.                   The wicked love the darkness rather than the light, the
        Man by nature  is totally depraved.                   carnal rather than the spiritual, the earthly rather
        Which means that all that man does, apart from the than the heavenly, death rather than life, Satan rather
new'hfe of regeneration, is sin, always and only sin, than God. They hate God and their fellowmen and
for ail that is not of faith is sin, Rom. 14:23; even the have all their debght in the things of the flesh. "Ye
plowing of the wicked (not the "wicked plowing," as a have not willed," will indeed be their eternal torment.
Christian -Reformed pastor once attempted to explain) ,         -Thirdly, man cannot pray by nature. He. is dead
Prov. 21:4  ; and those in the flesh cannot please God,       in sin and misery. He is bound by fetters of death
Rom. 8:8.                                                     and a slave of the Prince of this world. He lives out
        With respect to our present subject this means, of his father, the devil. The principle of sin rules
man muy not, man will not, man cu.n not, man does not supreme in his heart and from that center of man's
pray as he is by nature.                                      being, it governs all that proceeds from that source.
        Inthe first place, man ma.y  not pray by nature. It Indeed, man thinks and wills, meditates and plans,
sureIy cannot be taken as a matter of fact that ri.qht speaks and acts, but all in subjection to the principle
.proceeds  from duty. Certainly man is obliged to pray. of sin within him. Therefore man cannot pray, cannot
AI1 men.       Even the devils as well as the angels of will to pray, cannot even will to will to pray.
heaven.. No creature ever can have the right to live             Finally, for all these reasons man by nature does
apart from God, reject His fellowship and live a life of not pray. He may imitate prayer. He may utter a
rebellion and hatred against his Maker. He must seek How of words that have the outward form of prayer
the face of his Lord, love and adore Him, praise and          and that can even stir up the thoughts and emotions
magnify Him, desire and seek His fellowship as the of other men. But this is not prayer. It is rather its
highest good. For God is God and all creatures are the very God-provoking opposite. Such an imitation of
work of His hands, formed to magnify Him, Whose prayer merely heaps iniquity upon iniquity and is
name is Go.d. But this does not yet give the natural abominable in the ears of our Holy and Righteous God.
man the right to do so. Prayer is a gift of God, a bless-     Such is also the plain teaching of God's Word. The
ing of God's covenant, a privilege than which there is sacrifice of the wicked is an abomination to the Lord:
no greater. Man is also obliged to believe, to hope in but the prayer of the upright is His delight, Prov.
God, to love his Creator, to be. holy even as God is holy,    15:8. The Lord heareth the prayer of the righteous,
to abstain from sin and forsake the things of the world, but He is far from the wicked, Prov. 15:29.  He that


                                      T H E   S T A N D A R D   B E A R E R                                                      299
                                                                ..--. ______              -.- -...... __l_-.."...  ___ _" -..__ . ^ -_
_" .----...-. ^ .._,^ ^l_--- -_--- ql" _ "____l"      ..--
turneth away his ear from hearing the law, even his                             Gedachtenwisseling
prayer shall be abomination, Prov.  28:9.
   Only in Emmanuel, God's Eternal Son, in the nature            Het is in dit verband  zeker niet noodig om in den
of man, is prayer again possible. Therefore we must breede stil te staan bij de verklaring, die door Prof.,
not differentiate between two kinds of prayer,  but Berkhof gegeven is van de Drie Punten en bij de be-
what the Catechism pleases to call "the prayer of the schouwing, die  hij 011s  biedt van het  z.g.n.  welgemeend
Christian" is the only prayer that can be acceptable          algemeen aanbod van genade en zaligheid. De  zendings-
unto God. Consequently there can be no other prayer commissie onzer kerken heeft pas mijn boekje uitge-
than that which is sent to the throne of God's grace "in geven en verspreid, dat over de Drie  Punten handelt.
Jesus' name." Jesus' name is Jesus Himself. We must En van dit boekje zijn ook onderscheidene exemplaren
be in Him, one with Him as the branch is one with the naar Nederland verzonden. Daarin heb ik Prof.  Berk-
vine. And being in Him we must live out of Him and hof tamelijk breed aangehaald. Het is  oak Dr. lmpeta
thus draw near unto God in prayer, confessing that we thans niet onbekend, wat door hem ten beste werd ge-
have forfeited all right to fellowship with our Maker, geven als een verklaring van de Drie Punten  en eene
and therefore plead solely upon the meritorious work beschouwing over het welmeenend aanbod des heils. We
of our blessed Redeemer. Only in Immanuel we again kunnen dan ook volstaan met et' nog eens nadruk op te
have the right to enter into the presence of our God. leggen, dat naar de beschouwing, die door Prof.  Berk-
In Him only we mny. He gave His own precious blood hof ons wordt geboden, het welgemeend aanbod vol-
to reconcile His own with the Father. He paid the full        strekt niet hetzelfde is  als de algemeene verkondiging
penalty of our sin, wiped away our guilt and thus pro- van een particulier Evangelie. We1 terdege wil de
vided access unto the throne of the Holy One. In professor de volgende punten  handhaven :
 Immanuel only we have the z~yilb. For He dwells in us            1. Dat God in en door de verkondiging des  Evan-
through. His Holy Spirit. That Spirit through grace gelies openbaart, dat Hij genadig is aan alien, die het
 reigns in our hearts, from our hearts governs all our Evangelie hooren, zonder  onderscheid. Dit is ook zeer
 new life in Christ Jesus and thus grants us an ever          duidelijk uit het eerste der Drie Punten, die door de
 increasing desire to commune with our Heavenly Synode van 1924 werden aangenomen. Daar wordt
 Father and seek His face in prayer. Only in Immanuel         immers geleerd, dat die verkondiging des Evangelies
 we again cnn pray. Through His Spirit we have been genade is voor allen, of zc ter zaligheid leidt ja dan
 regenerated unto a lively hope, delivered from the neen. Dit is ook Berkhof's beschouwing.
 dominion of Satan and made free from the shackles of             2. Dat die genade van Gods zijde jegens alle hoor-
 spiritual death wherein we were held. In regeneration ders des Evangelies  we1 hierin bestaat, dat God in het
 we have received a new life, a life of God. And being Evangelie Zijn ernstige begeerte openbaart, om  allen
 of God that life also yearns for God. And thus it is         en niet  alleen  de  uitverkorenen  te redden.                Die  be-
 that with that new life in our hearts we again  coin geerte is er dus in God en Hij laat haar verkondigen
 draw near unto our God in prayer, and do seek His             in het Evangelie. Dit  leert  de professor in  verband
 face in ever blessed communion. It is true, many              met  Ezech.  33  :ll.    Daar zweert God, volgens Prof.
 faults and imperfections still cleave to the prayers of Berkhof, dat God geen lust heeft in het verderf en den
 the redeemed in Christ, but the principle is there and dood van eenig zondaar, en getuigt Hij van Zijn groote
 the power of that new life cannot be denied. God's chil- liefde en zondaarsmin en zijn lust in het redden van
 dren pray, enter into the fellowship of their God alle goddeloozen en niet alleen van de uitverkorenen.
 through Christ, speak with God and walk with Him.                 3. Dat in het geval clergenen, die we1 onder het
 And while all here below is still imperfect and in part,      Evangelie opgaan, maar niet behouden  worden,  die
 they have the hope eternal in their hearts, that soon den rijkdom der goedertierenheid Gods verachten, het
  the everlasting day will dawn, when all that is in part resultaat niet  aan de bedoeling Gods beantwoordt. God
  will be done away, perfection will have come and God's bedoelde hen te redden,  maar,zij  verachtten den  rijk-
  people as the throng which cannot be numbered will dom Zijner goedertierenheid. Zoo faalde dan Gods
  enter through the pearly gates into the house of Father goedertierenheid door het verachten dier goedertieren-
  with its many mansions, where the perfection of fellow- heid door den mensch.
  ship and communion with God will have been eternally             Nu weet ik wel, dat dit niet het eenigste is, wat
  realized in the final and most glorious manifestation of Prof. Berkhof  ieert. Naast de lijn, die boven aangege-
  God's everlasting covenant.                                  ven is en die geheel in overeenstemming is met het  eer-
                                           R. VELDMAN          ste punt van 1924, leert de professor ook de souvereine
                                                               verkiezing en de onwederstandelijke genade, die alleen
                                                               tot zaligheid leiden kan. Het zou den professos vol-
                  Begin den dag met God ;                       strekt niet moeilijk zijn, om uit andere citaten zijner
               Zoek `t eerst  Zijn aangezicht.                  geschriften  duidelijk te  maken,  dat hij de  Gerefor-
               Hij slechts gaat veilig en gewis,                meerde lijn vasthoudt.
                  Die wandelt in Gods  licht,                       Maar  dat doet  aan het feit niet af of toe, dat hij in


302                                      THE  S T A N D A R D   B E A R E R
           l_____l                                 _.-...-_..__  _I "- ..- --.              .  --.               .." . -_I----
"..".                               _ ^--._-...
                                                                or series of texts, that, nevertheless, it is also true
                    Why Not Hymns?                              that there are New Testament songs that are based on
                                                                versified scriptures.    It is further true, that many
         it is an established fact that there exists a differ- hymns, though not based on versified scriptures, never-
ence of opinion on the question of the singing of theless present the truth without apparent change from
hymns among some of the members of our Protestant the original.
Reformed church. We have had occasion to hear many                 Permit us to present an example which we take
views brought out; both in support of the singing of from the "New Christian Hymnal" by Rev. II. J. Kui-
the Psalter song and in support of the hymn. As in per. The first verse reads as follows:
the discussion of all questions, we have found that
there have been views and opinions rendered that be-                        "`Tis not that I did choose Thee
 spoke of serious thought upon the subject by some and                            For Lord that could not be.
of a superficial view of the subject by others.                            This heart would still refuse Thee.
         We have heard it said, for instance, that we should                      But Thou hast chosen me.
 sing hymns because the tunes to which hymns are sung                        Thou from the sin that stained me
 are more appealing than the tunes to which our Psalter                           Hast cleansed and set me free.
 songs are sung. On the other hand, we have heard it                         Of old Thou hast ordained me
 said that our fathers restricted themselves to the use                           That I should live to Thee."
 of the Psalter songs and therefore what was good                  This hymn is fixed to no particular text or series of
 enough for them, is good enough for us. The extent texts, yet it presents the truth in a remarkably clear
 of our observation has proven to us, that  those'favor- way. Nor can we say that it partakes of general state-
  ing the hymn, have been in the majority. It may be ments. We would say that it is a practical application
 answered that this means nothing insofar as the right of Romans 9 verse 16 where we read: "So then it is
  or wrong of singing hymns is concerned. We  readily not of him that willeth nor of him that runneth, but of
  admit this. The world may judge right by might, but God that showeth mercy." We might quote more
  the child of God never does. Still we believe that the examples but space does not permit. We distinguish be-
  foregoing conclusions are significant.                        tween two classes of general statements that manifest
         To us this difference of opinion proves either of themselves in hymns. We may add that we do not be-
  two things. First, that many of those who favor the lieve that this generalness hinges on, or is the result of
  hymn are not aware of the danger of singing hymns the lack of versified scripture as this objection seems
  and are ignorant of the grounds for its condemnation, to do. To us it appears that in a hymn we have either
  or secondly, that many who favor it, have come to this the taking of a general truth and presenting it as it
  conclusion because they have found, after a careful applies to the individual person or the taking of a
  study of the question, that the grounds for favoring particular truth and presenting it in a general sense.
  the Psalter song do not overweigh the grounds for The former distinction is brought out in the hymn
  favoring the hymn, and that, therefore, the one has a which we have quoted, while the latter is exemplified in
  place in our worship as well as the other.                    many hymns that are plainly Arminian in content. We
         If these two conclusions are correct, then they would come to the conclusion that many of those who
  surely imply specific duties. If the former proves to be oppose the hymn, seem to conclude that unversified
  the case, then we are duty bound as Protestant Re- scripture in song is sure to propagate the lie. This
  formed Churches to point out the danger of singing would further imply that free language is a wolf in
  hymns ; to draw up positive proof that this danger sheep's clothing. We admit that man is fallible and that
  exists and to tolerate no singing of hymns by our whatever truth passes through him always emerges
  people. If the latter is the case, then it is our duty as bearing the stamp of this fallibleness. But this is also
  church to provide ourselves with a collection of suitable true of the creed. We see no essential difference be-
  hymns to be used alongside our Psalter songs.                 tween the creed and the hymn. If this contention can
         It has fallen to our lot to consider the main objec- be proven it naturally follows, that if one is held, the
  tions that are raised against the singing of hymns. We other has also this right. What is the creed ? The
  will attempt to show that some of these objections creed is the extraction of current truth from Scripture
  partake of a more or less imaginary light.                    and the casting of it into a proper form.
         It has been said, by those who oppose the hymn,           Both in the end bear the stamp of fallible man. Pet
  that in distiction  from the Psalter, the hymn is fixed  to many who oppose the hymn find no  fauIt with the
  no particular text or series of texts ; and because of creed. But, some will say, God wills that the church
  this, the hymn often partakes of the character of  gen- have her creed, for He causes the heretic to appear and
  erai statements. Because of this, they continue, the encountering his lie, the church seeks the scriptures
  hymn forms a fitting tool for the heretic to utilize in for the opposing truth and having found it, casts it
  presenting the  lie to the people. We answer, that into the proper form. Rut, we ask: Does the heretic
 although many hymns are not fixed to particular texts present his lie only by medium of the creed? The  an-


                                             T H E   S T A N D A R D   B E A R E R                                   303
                          . -.."...  .._.           lll^.~-______l_.
swer is obvious. He uses every medium which he can indeed. However, He dwells in the Christian Reformed
and his specialty seems to be the hymn. He is often Protestantism in a way in which it pleases Him not to
more successful in using the hymn than by other dwell in the church at large."
means. Do  we  as  Protestant Reformed church con-                 To this we wish to object, for the contention then
front the heretic in this respect? The answer must is, that the Christian Reformed Church has a more
be: No. If the heretic comes with his lie in the creed, liberal portion of the Spirit than have the other eccle-
sermon, prayer or magazine article, we come with the siastical bodies and should therefore compose and set
truth in the creed:  in the sermon, in the prayer and in to music hymns by people in that church and bearing
the magazine article. In other words, we use the same a distinctive Reformed character. This contention, then,
medium which he does.         Yet when it comes to the implies that the work of the Spirit is different in char-
medium of the hymn we are silent. Why ? Some will acter and has different results in one denomination
no doubt say that we have our Psalter songs to oppose than in another. But, we would ask, how can this be
the lie with. True enough, but it must be remem- supported in the light of Scripture, for Scripture
bered that they also bear the stamp of fallible men teaches that the work of the Spirit is the same in the
and that we are further handicapped in many instances heart of every believer, or, in other words, in every
by what we shall term "shadow language." There are, member of the true church, and does not distinguish I
for instance, many hymns that incorporate the com- between outward church groups. So, then, when the
plete dominion and victory of Christ which are His by hymn is the product of the Spirit-inspired person, it
virtue of His. completed work of atonement, while we will have identical results in any ecclesiastical group,
by reason of the old dispensational limitations of the namely, that of a Scriptural hymn. So, then, it is not
Psalm are forced to say that Christ shall have dominion necessary to wait for the composition and setting to
at the time when He has this dominion. We will not music of any new group of hymns, when there are
enlarge upon this any further as it will be taken up            already hymns which partake of a spiritual and scrip-
more fully by the following writer under the title, tural character.
"Psalms and Hymns Compared."                                       Finally, to contend that the hymns of one eccle-
   It is further remarked by some that hymns cannot siastical body are inferior to those of another (allowing                           ".
compare with the Psalms of David. We readily admit that authors resident in such bodies are Spirit-filled)
this. But we ask: Is it fair to compare the language is to contend that the work of the Spirit itself is
of mere fallible man with that of Scripture? Com- fluctuating, inferior and superior. The conclusion,
paring the hymn and the Psalter song we have a more therefore, is inescapable that if a hymn can be proven
fair eq.uality. Then we conclude that there are hymns to be scriptural as to its contents, it is allowable for
that can compare with Psalter songs both as to lan-             the church to utilize such a hymn in its service of song.
guage and content. A further objection that is often If the foregoing is correct, then the church can glean
raised is, that by singing hymns we are in grave danger its hymns from a wider field and have a collection that
of singing Arminian doctrine. Offhand we might con- is essentially the work of the same Spirit and differs                   .
clude that Protestant Reformed people have no powers only insofar as the author has been gifted, to a greater `:I  `:  1'
of distinction in respect to the lie and the truth and          or Iesser degree in the ability to compose and set to '
this further implies that we must be very insecurely music the incomparable truths of God's Word.
grounded in Reformed principles if this danger is so                                                     Andrew Voss              ,.
grave. We would say that if anybody of believers can
distinguish between Arminian and Reformed doctrine,
it must be our people. Surely not of ourselves, but
only by the grace of Him who has called us unto these
glorious truths. We do not believe that these powers                               CHRIST IS ALL
of distinction which were ours in 1924 have left us to                   We are dust, and God rememb'reth,
such a degree that in seven short years we have come                       Yea, our frame He knoweth well.
to the state where we cannot sing hymns because we                       But His mercy's everlasting,
can't distinguish the Reformed from the Arminian.                          Like a deep exhaustless well.
But if this danger exists even in the remotest sense,
then it surely is our duty to select hymns that are                      When we know our utter weakness
suitable for our people to sing. Hymns that are doc-                       Full dependence on the Lord,
trinally and scripturally sound.                                         Trusting to the Spirit's guidance,
   The final objection which we wish to treat is con-                      And are feeding on His Word.
tained in an article that has appeared in one of the                     Then it is we're safe from stumbling,
numbers of our Standard Bearer. There is one state-                        Leaning on His own strong arm,
tement  which tire wish to deal with especially, as fol-                 And if thus we cross the desert,
lows : "The Spirit dwells in the New Testament church                      He will shield us from all harm.


                                                  T H E   S T A N D A R D   B E A R E R                                                  307
                   .._. II_ .---............. ^ I..I...._.."    -..--. - "._^__                                        ..-"".--...--  ..___ ~
                                                                                   essay of the series, the one appearing in this number
               Reply to A. Voss                                               of our magazine, is signed Andrew Voss.
                                                                                      Let us attend to the reasoning of this essay. It
   Elsewhere in this magazine you will find a essay may be well to state, first of all, the issue. The ques-
by Mr. A. Voss, which is the second of a series of four tion is not whether it is  principly wrong to sing
essays on the question of hymns. The respective authors hymns in our public worship. We are all agreed that
are four members of the Young Men's Society of the it is not. The sole question is whether for reasons to
First Protestant Reformed church, Fuller Ave., Grand be advanced in the sequence it is advisable, yea, pos-
Rapids,  Mich. In two articles appearing in this maga- sible, to introduce hymns in our public worship. My
zine, I (the undersigned) have also voiced my views stand is that this is neither advisable nor possible. The
respecting the matter of the introduction of hymns in stand of the four brethren is, that this is both advisable
our public worship. In these articles I took the stand and possible. We are all aware what is meant by a
that such a step would be sure to prove fatal. The hymn in distinction from a psalm. Our psalms are the
aforesaid essays represent an attempt to overturn the versification  of that section of the Old Testament scrip-
argument of my articles. Let me assure these young tures known as the 150 psalms. A hymn may be defined
men, that it affords me no little pleasure and satis- as some Biblical truth imbibed, reproduced and cast
faction to know that they have pursued and weighed in poetical form by the sanctified mind.
my line of reasoning. The evidence that one's articles                                Let us now get the trend of brother Voss' reason-
are being read is always gratifying. The appearance of ing before our eye in a brief outline:
the aforesaid essays gladdened me for still other rea-
sons. It told me, that our young men are reading the                                  .(l)    He has listened to many arguments for and
Standard Bearer, study, appraise, pass judgment upon against the introduction of hymns, three of which are:
its content, and arrive at independent conclusions. This, cc. The tunes to which hymns are sung are more ap-
of course, is as it should be.                  Blind followers are pealing than the tunes to which the psalms are sung;
dangerous people. The only one whom we may and b. Our fathers were opposed to hymns; c. The majority
must blindly follow is God. What He does and says, favor hymns. Argument  e the writer considers in-
must be right and true because He is God. To believe valid. On argument a and b he passes no judgment.
merely because a mere man has spoken, is sheer                                        (2)     Many favor hymns for one of two reasons :
idolatry. We want you to carefully weigh our deliver- Either they are not aware of the risk the church
ances and challenge what we write. Don't affirm what takes when it introduces hymns into its public wor-
we say and write until you are convinced that what ship, or, aware of this risk, nevertheless favor the step
we say is the truth. These young men have made a as they have come to see by a study of the matter that
study.of my reasonings respecting the hymn question. the risk would be set at nought by the benefits that
And the conclusion at which they arrived is, that my would accrue from the innovation.
stand is wrong. What have I to say by way of reply?                                   Voss now sets himself to establish the truth about
Firstof all this : my young friends should know, that the matter by an appraisal of the objections raised
I may blindly follow them no more than they may against the introduction of hymns in public worship.
blindly follow me. Nor may I take the stand that I                                    Objection 1. The psalm, in distinction from the
could not have erred, that, therefore, what I wrote hymn, is fixed to a particular text or series of texts.
must be true, because I wrote it. Doing so, I would be                                Objection 2. The hymns cannot compare with the
blindly following myself. No one may take this stand psalms.
over against himself: Hence, because these young men                                  Objection 3. We are in great danger of singing
have taken issues with me respecting the hymn ques- unawares Arminian doctrine into the church.
tion, I consider it my duty to carefully weigh once more                              Objection 4. Each distinct church group should
my reasonings and, of course, the reasonings of these make its own songs and express by its song its dis-
young men. This I have done. With what result? I tinctiveness.
am not going to say immediately. Let us debate the                                    These arguments are held to be invalid, without
matter together. This is going to be an honest debate, force. Let us see, if they actually are. "It has been
of course. In an honest debate the persons involved said," wrote Voss, "that in distinction from the psalm
are always ready to admit that two times two is four, the hymn is fixed to no particular text or series of
that black is black and that white is white, so to say. texts." It was I who said or rather wrote this. What
A debater is intellectually dishonest when he insists was my argument? This : " . . . . the versified scrip-
that two times two is six and that black is white, be- ture is a far less formidable instrument for the easy
cause he is too proud to admit that his arguments hold conveyance of false, pernicious doctrine into the church
no water. We all desire to remain intellectually honest, than the free song. The free hymn, in distinction from
do we not? Certainly.                                                              the versified scripture, is fixed to no particular text or
    The first essay we pass by, not because it has no series of texts. For this reason the free song, more
merit, but because it was purely historical. The second than the versified scripture, can be used as an  instru-


308                                  T H E   ~STANDARD   B E A R E R
        -... "..-_l-.""--__                               -.._ ^^-_-~-__- . . .
ment for the conveyance of pernicious doctrine into the than he. Yet I affirm that the free hymn is much
church" (The Standard Bearer, vol. VII, p. 91).            more apt to be corrupt than the versified scripture.
       The substance of Mr. Voss' reply to this reasoning Consider that this statement of mine is not based on a
is : (a) True, many hymns are not versified scriptures ; study of a large number of hymns. In making this
many hymns, however, are. (b) Many hymns, though statement I present what follows from the very nature
not versified scriptures, are nevertheless sound and of things. Let me explain. I  affirm that a fish with
specific, that is, not general, as to their character. all its f?ns cut off cannot swim. Have I gained this
(c) There  are  two classes of general hymns: a corrupt knowledge by a number of trials? Not at ail. It simply
class, and a class comprised of hymns which, though follows from the very nature of things, that a fish
general, are nevertheless sound. (d) Whether a hymn without fins cannot swim. So, too, does it follow from
be sound does not at all depend upon whether or no it the very nature of things that the free sacred song is
is a versified scripture. A versified scripture is as apt more apt to be corrupt then the versified scripture.
to be corrupt as a so-called general or free hymn.         And that for the simple reason that the latter is what
Hence (such is the unexpressed conclusion) there are it is. The very fact that a poet sits down to versify a
enough good hymns to make a selection from.                scripture is by itself a sign that he is bent upon repro-
       This, as near  as we can determine, is what the ducing in song the truth. For it again follows from
writer meant to bring out. To this we reply: a. A the very nature of things that if he were of a mind to
versified scripture is properly no hymn (we now use corrupt the Word of God and thus to popularize a lie,
the terms hymn and psalm in their technical sense)         he would not tie himself down to a text, but would
but a psalm or sacred song equals to a psalm in that it choose as his medium of expression the free song. For
is a versified scripture. Rightly considered, it is not a it is comparatively easy to determine the true worth
matter of Old Testament psalms versus the  free  song of a versified scripture. All that we need to do is to
or hymn, b& a matter of versified scriptures versus compare the  verse  with the  originai  text and tabulate
the free sacred song or hymn. Very plainly, Voss and study the divergences. With the free song; on the
arises to the defense of the introduction of the latter other hand, it is different. The matter to be determined
in our public worship. 0. it may be that against many here is, whether the song agrees with the spirit of
free songs, when taken by themselves, no objections scripture or, to express it otherwise, whether the re-
can be raised. c. We agree with the assertion under c. ligious sentiments circulating through the song are
d. We do not agree with the assertion under d. How consistent with Scripture. To determine whether such
does Voss know that a versified scripture is as apt to be the Case is no child play. Then, too, the appraisers
be as corrupt as a free song? Has  he compared a must feel absolutely certain that the song is doctrinally
sufficient number of each kind with the original scrip- sound, that they have the courage to declare: We rec-
tures tb the able to make a statement of this kind? ommend this hymn for public u?orsh@. So, then, from
What is a sufficient number? A iarge number. More the very nature of the case it follows that when the
than ten or twenty, or even a hundred. It's a big task church opens the door to the free song or hymn, it
td -iletermine  whether a single free song and a single courts disaster; afid`that  the most effective  barrier to ~---~
versified scripture is in agreement with the Word of false doctrine is the versified hundred and fifty psalms
God, let alone a number sufKcientiy  large to make it of David. Tell me, why is it that our fathers  were
possible for anyone to make a statement that can be opposed to the free song if not for this very reason?
accepted as authoritative. A hasty, or even a careful And why is it that as soon as the church deteriorates
reading, of a song is not enough. What is required is spiritually,' its members begin to clamor for the free
a profound study both of the Word of God and of the song? I feel certain that if the three points of synod
song or psalm. For bear in mind, the approved hymn would have had to be three formulations of so many
or song is going to be sung in public worship, year in specific scriptures, in order to satisfy, they would have
year out. Please consider, that a corrupt song will do been rejected. "God shows favor unto the reprobate,"
much more harm than a corrupt sermon or a corrupt reads the first point or at least this is its import. Let
article in our magazine, or even a corrupt article of one of the framers of this point give it to us in the
faith of a Confession. For the sermon is preached but form of a versified or unversified (its all the same to
once and not even heard by members in the pew who us) text. It can't be done. But whereas all that was
sleep. The article is read but once and perhaps not at required is that these points ~eposc? upon Scripture,
all. And who reads our Confession? But when  the- they slipped into the church. This, of course, is not
assembly sings, everybody is awake. Most everybody denying that the versified scripture can be corrupt,
likes to sing. Further, what is sung, is soon learned. and that many a free song or hymn is sound doc-
Consider, too, that the hymn introduced into public trinally.
worship will be sung year in year out, perhaps century        Mr. Voss, strange enough, concedes that my reason-
in century out.                                            ing is correct. He puts the question: "But we  ask
       Someone may say, that I know no more about hymns does the heretic present his lie only by medium of the
than Mr. Voss. Perhaps I know even less about hymns creed?" And his answer: "He uses every medium he


                                   T H E   S T A N D A R D   B E A R E R                                        309

can and his specialty seems to be the hymn. He is              Imagine this :  Some  distinct brotherhood appoints
often more successful in using the hymn than by other a committee to comb the field of religious literature
means.,, This is exactly the point. There must, cer- for a creed. After a few years the committee appears
tainly, be a reason why the free song is so excellent an before the appointing body with the notice: we have
instrument for the conveyance of pernicious doctrine completed  our task  and submit to you for approval
into the church. And this reason is none other than our finding. This would be preposterous. It has never
that the hymn writer brea,ks  away from the letter of been done. A creed cannot be imported. It grows
the text.                                                   in the heart-soil of a distinct brotherhood. And the
    Mr. Voss wrote: "We admit that man is fallible lesson of history is, that it takes a long time, years and
and that whatever truth passes through him always years, and sometimes centuries, for the truth-plant
emerges bearing the stamp of this fallibleness. But that ultimately flowers into a creed. to attain to
this is also true of the creed . . . Both in the end bear maturity. So, too, a hymnal of a distinctive brother-
the stamp of infallible man. Yet many who oppose hood, if a real hymnal, is the rhythmical formulation
the hymn find no fault with the creed." If the creed of the truth that flowers in the hearts and lives of a
as well as the hymn is fallible, why tolerate the creed distinct group of Christian men and women. Cer-
and frown on the hymn? The question is a reasonable tainly, the spiritual song that speaks the language of
one. In replying we set out with the remark that the the glory of salvation in Christ as revealed in the New
reason we insist that the church keep its door closed Testament has a virtue all of its own. Our song, how-
to the hymn is not that the hymn, in distinction from ever, as well as our creed, our sermon and our prayer,
the creed, is fallible. A writing is said to be fallible must speak, declare, this glory as we see, understand,
when it may be in error. An infallible writing or com- and confess it. Deny this and you deny the very rea-
position is one that cannot  be in error. The Bible is son of our existence as a Reformed Protestantism. To
infallible. It cannot be in error because `its author import a sacred song for public service is as foolish
is the infallible God.' Our Confession  may be in error. and dangerous as to import a creed. An imported song,
Our hymnal, had we one, might be in error. Why, then,       like an imported creed, is and must remain a foreign
oppose the introduction of hymns into our public serv- addition. If we lack the talent to produce our own
ice? Here is our answer: We oppose the introduc- sacred song, let us keep to the psalms of David by all
tion of hymns into our public worship not because the means.
hymn, in distinction from the creed is fallible, but be-       In some sections of his essay, Mr. Voss is at one
cause the possibility that the hymns selected might be with the above reasoning. He writes : "He, the heretic,
in error, should always be held to be too great to per- is often more successful in using the hymn than by
mit the selection to be introduced into our public wor- other means. Do we as Protestant Reformed Church
ship. Why? Consider what took place in the Chris- confront the heretic in this respect? The answer must
tian Reformed Church. These churches, met in Synod, be: no. If the heretic comes with the lie in the creed,
instructed a group of seven churchmen to scour the          sermon, prayer, or magazine  artide,  we come with the
entire field-of Christian literature for church-songs. A' truth in the creed, in the sermon, in theprayer and in
year and a half passed. by. The seven reported that the magazine article. In other words, we use the same
they had completed their task, and the brotherhood          medium which he does, yet when it comes to the
which they served was allowed a half year for a study medium of the hymn, we are silent. Why?`,
of their findings. And if the seven churchmen could            The reasoning of the above paragraph is plainly
have had their way about it, the churches they repre- this : "We come with the truth in our Protestant Re-
sent would even this day be singing their selections.       formed creed, sermon, and prayer, but not in our Pro-
When the Christian Reformed churches will have ap- testant Reformed hymn. Here Voss freely admits that
proved the committee's finding, with what degree of we ought to have a song expressive of the truth as we
assurance will these churches be able to declare: these see, understand and confess it. Just so. But such a
hymns are sound and thus fit to be used in pubiic wor- song cannot be imported, as some seem to think, but
ship? And my answer: with a degree of assurance as must spring from our own Protestant Reformed
great as is the ability of a. comparatively small group hearts. Aside from the 150. psalms of David, we have
of clergymen to appraise within a space of a few years no such songs. Whether the Lord will ever give us the
some 1,000 hymns or more with an accuracy suffiei-          talent we need to supply ourselves with  such'songs,  is
ently accute to permit the churches at large to declare:    a question. But until He does, we can do no better-'
The possibility of the hymns selected being in error is than to keep ourselves to the versified psalms of David.
so exceedingly remote that the selections can and may That these psalms present to us salvation in the form
be introduced into public worship to be sung hereafter of a type is not so serious a disadvantage as some
by the assembly. How great may the ability of such would have us believe. The trouble is that the types of
an appraising body be conceded to be?        Not great the Old Testament are not understood as they ought to
enough to allow the churches to pronounce its selections be,  chiefly   because ministers fail to make a serious
fit  for public worship.                                    study of them. Not being understood, they no longer

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speak to us. The result is, that we begin to clamor for breath a different spirit than a Protestant Reformed
a sacred song that expresses the glory of Christ's salva- Hymnal would. And we may be satisfied with nothing
tion in New Testament language.                              less than a Hymnal from which animates a distinctly
  Mr. Voss writes further : "It is further remarked by Reformed spirit.
some that hymns cannot compare with the psalms of               What now has Mr. Voss to say to this? The follow-
David. We readily admit this. But we ask, is it fair ing: "Finally, to contend that the hymns of one eccle-
to compare the-language of mere fallible men with that siatical body are inferior to those of another (allowing.
of Scripture?" This, we reply, would not be fair. But that authors resident in such bodies are Spirit-filled)
who does this? No one. Voss continues: "Comparing is to contend that the work of the Spirit itself is fiuctu-
the hymns with the Psalter songs we have a more fair ating, inferior, and superior."
equality. Then we conclude that there are hymns that            To this we reply that the stubborn fact is, that the
can compare with the Psalter songs both as to lan- hymn of the one ecclesiastical body is, from our point
guage and as to content." We do not know upon what of view, inferior to that of another. This is the fact,
Voss based his conclusion ; but we assure him that no though however true it may be, that the one group has
one agrees with him here, not even such a lover of the Spirit of regeneration and sanctification as well as
hymns as the Rev. H. J. Kuiper of the Neland Ave. another. Why the one spiritual group dwells on a
Christian Reformed Church. Wrote this divine in his higher spiritual plain than another is a different ques-
report on the hymn question: "We fully agree with the tion. Insight into truth, let it be remembered, is a
statement that there are no hymns which can equal the matter of progressive sanctification of the regenerated
psalms in voicing the depths of spiritual life, the depth mind and heart of the believer. Why the Holy Spirit
of spiritual distress and misery, of penitence before raises the one believer to a higher spiritual plain than
God, of a struggling and triumphant faith, of praising another is a question I cannot answer. Fact is, that
and glorifying God. For that reason we value the -He does. But this does not mean that His work is
Psalms as a priceless treasure which we can in no wise superior and inferior in the sense of faulty.             The
afford to miss." And we add, so it is indeed. So price- Spirit's work is always perfect. And the believer
less a treasure the Psalms are that to place in their dwelling on the lower plain must not blame the Spirit
room a collection of hymns is like trading off a dia- for His spiritual backwardness.          The believer is being
mond for an ordinary stone. Proof of this is the col- held responsible for what he is. Herewith we do not
lection of hymns Rev. H. J. Kuiper submitted to the          mean to deny that throughout the centuries devout
Synod of the Christian Reformed churches for accepta- men have risen from whose hearts sprang a sacred
tion. Though as far as I am able to judge against as song that as far as any one can judge is sound. What
many of these hymns as I have read no objections can we mean to bring out is that the believer is in duty
be sustained, they do not compare with the psalms. bound to sing not for the mere purpose of singing, but
What is lacking in these hymns is the heart of the to declare the virtues of God as He is convinced these
argument of Scripture.                                       virtues ought to be declared. In other words, we may
       Finally, Voss takes exception to the following be satisfied. with nothing less than a  ~distinctively Re-
assertion appearing in my article: "The Spirit dwells formed Hymnal. And this hymnal cannot be imported
in the New Testament church indeed. However, He but must spring, as was said, from the heart-soil of
dwells in the Christian Reformed Protestantism in a Reformed believers. And until such a sacred song is
way in which it pleases Him not to dwell in the church available, we had better keep ourselves to the Psalms
at large." What we meant to bring out is that in the of David or the versified scripture. Doing so, we can
one universal church we distinguish between various sing with the conviction in our hearts that we and our
distinct groups, and that doctrinally the one group is children sing the truth.
purer than another. We say that Reformed  Protestant-                                                    G. M. 0.
ism has a purer conception of the truth than the Luth-
eran Protestantism. Each group or division, we main-
tained,. is in duty bound to project its peculiar concep-
tion of the truth in a hymnal as well as in a confession.
       Consider that we may not sing for the mere sake
of singing. We must sing the glories of God as we see
them in the face of Jesus Christ. If I believe that the                        AANKONDIGING
God of Reformed Protestantism comes closest to the              Op den Blsten April, des avonds te 7:45,  zal, D. V.,
God of Scripture,: I do wrong if I take upon my lips a
Lutheran or Methodist song of praise. Then I sing not Ds. G. VOS eene rede houden in de Fuller Ave. Protes-
because I believe but for the mere sake of singing. I tantsche  Gereformeerde Kerk over het  onderwerp:
am afraid that in this day there is too much singing "De Wisselende Geslachten Israels."
for the mere sake of singing. It follows again from
the very nature of things that a Lutheran Hymnal will           Collecte ter bestrijding van de onkosten.


                                              T H E   S T A N D A R D   B E A R E R '                                          311
--..." ._.--...._.. - ..__ - .--. -.      -".       ..^ -" ..__-..-......  __--.                    _____II ___._.-..-  -
                                                                            The preaching of a sovereign election, it is said, will
                  Sovereign Election and                                not draw men into the kingdom for the reason that if
                               Reprobation                              Christ died for the elect only, the gospel message,
                                                                        "Sinner, God wills to save you, Christ shed His blood
     Several are the objections voiced against this doc- for YOU," may be preached to the elect only, and, where-
trine.                                                                  as a sinner knows not whether he is an elect, he has
     It is said that the doctrine of sovereign election and no way of knowing whether the message is for him.
rejection leaves no space for the preaching of the My reply is, that the objection is vain. Know that in
gospel. We do not feel the force of this objection. The history the elect are the broken of heart, the poor in
gospel message is that whoever believes, will be saved, spirit, they who mourn, the meek, they which do
and whereas the elect only believe and come to repent- hunger and thirst after righteousness. TG  such Christ
ance, the aforesaid message is equal to the message that says that theirs is the kingdom of heaven, that they
the broken of heart, they  who hunger and thirst after shall be comforted, shall inherit the earth, be filled
righteousness, the elect, if you will, are saved. The                   with righteousness, and obtain mercy. With the spirit
sinner brought under the conviction of sin is, certainly, of such the  Holy Spirit testifies that God is their
aware of his contriteness of heart, knows, therefore, father in Christ Jesus and will save them to the utter-
that Christ died for him, knows that the Scripture pro- most.
nounces him justified and thus saved. Before his re-                        It is said, further, that the doctrine of sovereign
generation the elect one is known neither to himself election is destructive to the preaching of the gospel.
nor to the messenger of the gospel. While in this state,                If Christ died for the elect only, the reasoning goes,
he will and cannot hear. As a quickened sinner, how- it follows that the minister of the gospel must  &onfme
ever, he has need of the Christ. The Word of God as himself in his preaching to the elect, and whereas he
preached by His servant will draw the quickened one knows not who the elect are he, in the true sense, can-
out of darkness into the light irrespective of whether not preach. This GbjeCtiGn, too, is without force. Let
or no the preacher is aware of the reactions of the me expose its weakness by means of an illustration.
sinner to his preaching.                In other words, it is not Get before your mind four personages, two of which
necessary that the messenger of the gospel knows who at least think they enjoy perfect health, and two of
the elect are in order to draw by his word the penitent. which know they have cancer. A certain physician,
And this is the same as saying that the Word will having a cure  for cancer, is ushered into the presence
always do its work. Nay, it is not with the message                     of the group. Does his ignorance as to whom the
that Christ died for His elect, for His sheep, for the afflicted persons may be prevent him from earnestly
broken of heart, but with the message that Christ died declaring, You, suffering ones, come to me and be
for all (head for head} and that God wills to save all healed? Indeed not.                        In history, as was said, the
and offers His Christ unto all, that the doctrine of a elect are a people feeling themselves weighed  down by
svvereign  election and rejection is in conflict. But of a load of guilt and aware of being afflicted with the
this latter message, Scripture knows nothing.                       -~ deadly disease sin. This knowledge is a  sourceof grief  _~
                                                                        to them, for they know that only the pure in heart
      It is said, that the doctrine of sovereign election is will see God. Does the ignorance of the minister of the
exceedingly cruel.                Though a man may want to be gospel as to whom these mourning ones may be, inter-
saved ever  so much, he must perish because he is repro- fere with him declaring, "Those who mourn must be-
bated. My reader, dismiss from your mind for good lieve that the blood of; Jesus cleanses them from all
the thought that a reprobate one has moments in his sin." Indeed not. These distressed ones will take home
life when he feels a yearning for God and His salva- to their hearts this joyful announcement. For the
tion. The truth of the matter is that all such a one same Christ  who died for them, broke their stony
does from the time he attains to self-consciousness to hearts, prevailed upon them to cry for mercy, and set
the very day of his death and thereafter is to willingly them to longing for God, will cause their faith to
and knowingly reject Christ.                One who wills to be flower, so that soGner  Gr later they joyfully exclaim,
saved is no reprobate, but an elect.                                    We are saved unto His everlasting glory.
      Another objection urged against the doctrine is,                      Again  someGne may say: If the gospel message,
that it encouraged men to assume an indifferent, an Christ died for you, is only for the elect, it follows that
I-should-worry attitude, toward their eternal destiny. the minister of the Word has no message at all for the
We admit that as held by the ungodly, this truth, too,                  ungodly. Nay worse, whereas the elect ungodly in
as well as the truth in general, is a knife which the                   their unregenerate state as well as the reprobate un-
wicked one plunges into his bosom unto his eternal de- gGdly are hard-hearted sinners, and whereas only the
struction. This need not surprise us. The word is,                      broken of heart may say, "Christ died for the broken-
must be, a savor of death unto death as well as a savor hearted, hence He died for me, I am saved," it follows
of life unto life. The fault lies not with the truth but that the minister of the Word has no message either
with the wicked one.                                                    for the reprobate ungodly or for the elect ungodly. My


312                                    T H E   S T A N D A R D   B E A R E R
-..111~- ~ . .._l_l-  __... - .___ -___-                                                    -.-  ^  I.. ---.--^  ".." .--_...-
reader, you are mistaken. The messenger of the Word, of him. The sinner, says, "I am a reprobated one and
though he is forbidden to declare unto the  Ungodly,          therefore cannot believe." Fact is, however, that he
"Christ died for  you,"  has a most vital message for knows not whether or no he is a rejected one. He
every sinner. The message is: "Sinner, God demands should therefore say, "I am dead in trespasses and sin
of you that you repent and believe in the Lord Jesus and therefore cannot will to believe." Yet he is in
Christ. If as a result of being quickened by the Spirit duty bound to believe. And if quickened, will believe
of Christ, you believe, you will be saved. Persisting in unto his own salvation and God's supreme glory.
your unbelief, you are damned.                                   Some unbelieving person may may, "Let the min-
       If the ungodly  one is an elect, he will believe ; if not isters of the Word proclaim that a man of himself can
today, then tomorrow. God, sooner or later, will  in- believe, that Christ died for all (head for head), that
create faith in him. Not one `elect will perish. If a He offers His salvation to all, that God loves and wills
 reprobate, he will never come to repentance, as God to save all, and I and perhaps many more will believe."
wills not to reclaim him from death. The ground of his Suppose I had sent to you the aforesaid false message
damnation is his unbelief. The supreme reason is He through this magazine,  w-rould  you'  actually believe?
 who has mercy on whom He will have mercy, and Indeed not. Consider, that the air today is laden wit.h
 hardens whom He will. You ask, how can the sinner exactly this blasphemous speech. You have heard it
 in whom God will not  increate  faith, be held re- often enough. Why are you not then a believing Chris-
 sponsible for his unbelief.      Will not this one say to tian today? If this false message is  so  much more
 God in the day of judgment, "It is Thy fault that I effective in drawing men into the kingdom, how do you
 stand before Thy tribunal in my sins. For Thou willed account for it that so many who have never heard any
 not to turn my heart unto Thy service." Does not the other (the true message) perish in their unbelief? I
 doctrine of sovereign rejection put this excuse in the affirm that the aforesaid invention draws no one into
 mouth of the reprobate ungodly?                              the kingdom. ,For it is a lie, and the kingdom of God
       Allow me to expose the weakness of this objection is a kingdom of light. Can a black lie drive men in the
 by means of an illustration. Your son is playing out direction of the light? Impossible !
 of doors yonder.  You  wish him to come in. So  you             There are some ministers who preach a sovereign
 arise with the intent of ordering him in. YOU lock the election and at the some time prate about a rejection
 door through which you pass, drop the key in your on the basis of a foreseen unbelief. It means that God
 pocket, and, taking your stand upon the porch, order chose one spiritually dead sinner with the purpose of
 your  son to  CGme   indoors.  He refuses to obey  YOU,      increating in him eternal life, and rejected another
 however, and even becomes loud-mouthed in voicing spiritually dead sinner because He foresaw that He
 his vexation at being disturbed in his play. Taking would not be able to increate  in him life. What abject
 hold of him, you forcibly bring him in, and simultane- nonsense ! Don't these ministers understand that to
 ously let him know that you will meet out some kind          reject a sovereign reprobation  is to reject a sovereign
 Gf punishment to him for his rebellion. Arriving at election ?
 the door, you  unlock it, Would you  agree with your             Someone-may still have another objection. It is
son should he say to you, "The door was locked. It this: How can God demand of a sinner that he believe,
 was, therefore, quite impossible for me to obey your if He (God) wills not to increate  life and faith in him,
 orders; hence, you have no right to punish me?" In- in other words, wills not that the sinner believe. Would
 stead of agreeing with this reasoning, you would say it  not  follow from the fact that God demands of a
 to your son,  "You  knew not that the door was locked. sinner faith, that He wills that the sinner actually be-
 The simple fact is, that  you  refused to obey me. I, lieve and be saved? Not at all. I refer you to the case
 therefore, am in  "my right in punishing  you."   Had of Pharaoh (read Exodus, chapter seven). God ordered
 the son in his willingness to obey, tried the door; had      Moses to command this king to let the children of
 he upon finding the door locked, besought his father to Israel go. But before Moses set out for Pharaoh's
 be admitted, he would deserve no punishment. As to palace, the Lord said to him, "I will harden Pharaoh's
 the rejected sinner, he knows not that he is repro- heart . . . . but  I?haraoh shall not hearken unto
 bated and that being reprobated heaven's door is closed you . . . .  " So, then, God gave this king a command
 to him. He is not one who knocks without being ad- that He willed not the king should obey. It means
 mitted ; who cried without being heard. So far is he that the command was God's instrument for hardening
 from knocking and crying at all, that he goes his way Pharaoh. God says to the sinner yes that the sinner
 as if the Lord has never spoken.         His punishment, may say  no to Him. So it ever is. The command to
 therefore, is well-deserved. In the judgment day, he believe is God's instrument for hardening the repro-
 will therefore stand speechless before the divine tri- bate and for breaking the stony heart of His elect. For
 bunal.                                                       He has mercy on whom He will have mercy, and whom
       So,  then, every sinner despising the Christ and His He will, He hardeneth.
 salvation, is in duty bound to believe. God demands it                                                       G. M. 0.
                                                                            .


                                    A   R e f o r m e d   Sem:i-Monthly   M a g a z i n e
                    PUBLISHED BY THE REFORMED FREE PUBLISHING ASSOCIATION, GRAND RAPIDS, MICH.



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llllll......"     -^-I_____-                 ..--   --.l_____l_  11111...........                                     . ..--- -.__--.- _-___.__ --. ~--
Vol. VIII, No. 14                                                           APRIL 15, 1932                                         Subscription Price, $2.50


                                                                                            appeal to the God of his salvation, praying, yet con-
                  M E D I T A T I O N                                                       fessing the Name of his God in the prayer: Lord, only
                                                                                            lift up the light of thy countenance, and I shall be sat-
I!!1
                                                      .l_l                                  isfied, yea, filled with gladness, with a joy of heart the
          The Light of God's Countenance                                                    world knoweth not !
                                                                                                   Many say: Who?
                                 Offer  sacrifxes of righteousness and  put                        I say: Lord, Thou; the light of Thy face is  suffi-
                              your trust  in the Lord. There be  many;,:
                              say, Who  wilI shew us any good?                              .cient !
                              lift thou up the light of th             count.enancd                God's countenance is His personal Presence with
                                              Thou hast put g adness in my
                                                                  f
                              i!$?$ "&re than in the time that  their  corn                 us.
                              and &.eir  wine increased.                                           It is His personal Self-revelation, the revealed re-
                                                                       Ps. 4:5-T.           flection of what lives in God's heart concerning His
       Blessed joy !                                                                        people. Even as the face of man, who is made after
       A gladness in the heart that surpasses the re- God's image, reflects the life of his inmost soul, mirrors
joicings of those that bathe in the luxuries of ever his love and his hatred, his joy and his sorrow, his
increasing wine and oil!                                                                    pleasure and displeasure, the secret stirrings of the
       A joy, that is caused by the blessed light of God's heart; so God's countenance is the perfect reveIation  to
countenance lifted up over us ! A gladness that flows us of His divine attitude and disposition with relation
.fron_the  sole Fount of all real joy, our gracious cove- to His  peopIe.   Such,_.at least, is the meaning of the
nant-Jehovah!                                                                               poet's prayer. God's face, to be sure, also  reflects His
        He that knows the covenant-fellowship of Jehovah, inmost thoughts concerning the wicked. Hiti face is
that has once tasted the all-surpassing joy, the riches against them; He frowns upon them in His holy wrath;
of grace, the peace-affording trust there is in the there is terrible darkness in His face when He looks
assurance that the countenance, the lighted counten- down on them, even as the pillar of cloud was darkness
ance of the Lord is shining upon us from above, cannot to the pursuing Egyptians as they essayed to follow
but repeat the prayer of the poet: Lord, lift thou up                                       God's people through  the sea. But here the psalmist
the light of thy countenance upon us! Then all is speaks of light, of the light of God's countenance, of
well ! For, then I know that there will be gladness the revelation of that which lives in the divine heart
in my heart more than all the joy of those whose treas- forever and ever concerning the people of His sovereign
ure is in the world ! . . . .                                                               love !
        Lord, lift up the light of thy countenance upon                                            Nor are we left to conjecture what this light of
us! . . . .                                                                                 God's face may express.
        It is a prayer.                                                                        " It is the reflection of eternal good-will!
        Yet, let it not escape  our attention that it purposes                                     Is it not thus that the priest of old was enjoined
to be, at the same time, a confession, an answer to the to pronounce the blessing of Jehovah upon the people
many that ask the  question  of doubt and despair: Who of His choice, redeemed by Him and delivered from the
will shew us any good? Rather. than ask this question, house of bondage: "The Lord make His face to shine
rather_than  look about him to expect heIp and salvation upon thee and be gracious' unto thee"? God's shining
from men, the child of God professes his childlike, face is the revelation of His everlasting grace. The
absolute trust in the Lord and rather than grumble in light of His countenance is the reflection of that eternal
unbelief and lack of confidence, he would directly lovingkindness, that has its source in Him alone, in


314                                                           T H E   S T A N D A R D   B E A R E R
           -.._--_^ . . .._--.- -...,-.  ^^..^.^."l_llll-.         ---.I I..............................--_II_ __-." - - - --.-- ^"-      -__-..-.. --.---_l_-.."_
His sovereign good-pleasure, that is independent of the                                                      The lifting up of the shining countenance of
works of men, that is not of him that wilIeth nor of Jehovah over His people is the cause  ; exuberant,  all-
him that runneth; that is, for this very reason, un- surpassing, permanent joy and gladness of the heart is
changeable as Jehovah Himself, that can stand alone, the effect.
more firmly than the lonely rock in the midst of the                                                         And it is gladness i?z the heart, not a superficial
raging sea and the beating waves, that is faithful passion, not a ripple of the surface of the emotions,
though we are unfaithful, that reveals itself while we that causes merriment for a moment but the force of
are yet sinners, that justifies the ungodly; the ever- which is spent with the night of drunken revelry by
lasting mercy, rich and abundant as the divine heart which it is caused. It is gladness, indeed, .a happy
and love itself, in which He sovereignly determined to state of the soul, of the mind and the will, caused by
save His people, to redeem them, to cleanse them from the consciousness of a great good, by the possession of
sin and clothe them with righteousness, to deliver them real blessings. For, in misery and desolation the soul
from the death and darkness of this present world, to cannot rejoice. Even if it is true, that the child of
cause all things to work together for their good and to                                               God can rejoice in tribulation, in suffering and pain,
be conducive to their eternal glory, to receive them in in persecutions and reproach, it is only because he is
His covenant of friendship, transforming them accord- conscious of an all-surpassing good in the midst of
ing to the image of His Son, finally to spread Hi: surrounding dangers and present afflictions. But it is
eternal tabernacle over them and wipe away all tears a gladness that is not caused by external circumstances
from their eyes . . . .                                                                              and, therefore, not dependent on them. For, it is a joy
   That is the light of God's countenance !                                                           of the heart, the center of our life from a  spiritua1
   Lord, lift it up !                                                                                 viewpoint, whence are all the issues of life, a pro-
   Let it shine upon me from above, in the darkness of found joy, a spiritual joy, a gladness that raises itself
this desert-night, as I am traveling, as a sojourner and above the changing experiences of the present time,
stranger in the world ! Lift it up, as in the terrible because it has its source in the love of Him that never
desert of Thy people's wanderings the pillar of fire changes, in the light of the countenance of Jehovah, the
was lifted up above their camp! . . . .                                                               only Good and the overflowing Fountain of ail good. . .
   But it was lifted up, once for all!                                                                        The shining face of God lifted up over us is the
   God's shining countenance in the face of Jesus highest good in itself, filling the heart with purest joy,
Christ. The light of God's eternal grace, reflected in lasting gladness, truest delight.                                                      '
the face of Jesus Christ, our Lord ; in His sufferings                                                        And the light of that countenance of our God,
and death, in His resurrection and glory ; in His won- shining upon us in Jesus Christ our Lord, is the impli-
derful exaltation on the right hand of the Most High. cation of all conceivable good. For, shall not He, that
God's Face, shining with unfathomable mercy upon His gave us His only begotten Son and delivered Him for
people, lifted up for all to behold!                                                                  us all,  aIso with Him  freeIy  give us  all things? And
   Lord, let it shine upon me, so that I may behold does the blessed light of God's shining face, beaming
and believe, and believing-may- trust, and trusting may forth assurances of everlasting-mercies, not- carry with
have peace . . . .                                                                                    it the joyous certainty that all things work together for
   The peace that passeth all understanding!                                                          good to them that love God? . . . .
   Gladness in my heart !                                                                                     Incomparably greater, richer, deeper, because
   Blessed joy !                                                                                      essentially different, this gladness is, than the joy that
                                                                                                      is theirs who are exultant over ever-increasing luxuries
                                                                                                      of corn and wine and oil. Surely, the men that are of
                                                                                                      this world appear joyous. Their state would seem en-
   Joy in the light of God's countenance !                                                            viable and is often considered such even by the chil-
   An  all surpassing, permanent gladness of heart, dren of God, in moments when their feet wellnigh  slip.
that is independent and raises itself above the changing They appear to have more than heart could wish. They
vicissitudes of this present world!                                                                   prosper in the world. They need not ask from morning
   A joy and gladness that is not caused by things, till night, whether there will be labor for their hands,
that does not have its reason in an abundance of posses- bread to supply their families, homes to shelter them,
sions, but solely in the assurance, in the knowledge, in garments to cover their nakedness. Without the
the experience of God's shining face lifted up over us! worries of the poor, free from the cares of the indigent,
       Lord, lift thou up the light of thy countenance . . . independent from men, they walk day by day, boasting
Thou hast put gladness in my heart, more than in the                                                   in their strength, proud in their prosperity, wanton in
time that their corn and wine increased !                                                              their abundance of goods. And they say to their soul:
       It is the prayer and its answer.                                                               thou hast many goods, laid up for years to come; eat
       It is the yearning of the heart and its fubilment.                                              drink and be merry ! And God's people envy them, as
       It is the hope and its realization.                                                             long as they do not enter into the sanctuary, when
       It is cause and effect.                                                          -              waters of a full cup are wrung out to them, when their


                                   T H E   S T A N D A R D   B E A R E R                                           315
- -   -....._  - -I _ _ _ _ -       .._^.                      -._II..                         _-
punishment is there every morning, or even when they             Peace-affording gladness !
must wait for their appointed portion every day and              A joy that is rooted in tranquil reliance and child-
can only buy their measure of wheat for .a  penny. . . . like trust in the Lord, and in which we may offer unto
    And envying the wicked in their apparent pros- Him the sacrifice of righteousness!
perity, they are inclined to complain: is there no               For, to offer sacrifices of righteousness does not
knowledge in the Most High?                                  mean that we bring something to Him, enrich Him
    Or, when the days come wherein even the measure with our goods. The very thought would be an abom-
of wheat for a penny and the three measures of barley ination to the Most High. Is not all the gold and silver,
for a penny seem to fail them, when day by day they are not the cattle on a thousand hills the Lord's and
walk the streets in vain, wanting employment and His alone? Is not He the absolutely  Self-sticient,
finding none, they are in danger of wailing with the Who only gives and never receives, Who only fills but
children of the world : who shall show us any good?. . . never is filled, the overflowing Fountain? . . . .
    So foolish are they and ignorant!                            What, then, shall we render unto Him?
    For, as they ask this question: who shall show us            Wherewithal shall we meet Him?
any good? this question of fear and doubt, of anxiety            Only with those sacrifices in which we acknowledge
and worry about the morrow, their eyes are turned that He is God! The offerings of a broken and contrite
away from the light of God's countenance, lifted up spirit, of humiliation before His face in the conscious-
over them, and fured expectantly but in vain upon man ness of our own nothingness and His All-ness, of our
and upon the things that perish, and they become own sin and undoneness and His righteousness and
oblivious of the fact, that they have a joy and gladness,. holiness, in the assurance of the light of His counten-
greater, richer, deeper than all the gladness that is ance and His great goodness, His unfathomable
dependent upon ever-increasing wine and oil . . . .          lovingkindness and mercy, revealed unto us in the light
    Will not the gladness of the world perish with their of His countenance shining in the face of Christ Jesus
corn and wine?                                               our Lord. The sacrifices of righteousness, of a right-
    And is not the joy that fills the heart in the assur- eousness which itseIf is not our own but His, are pleas-
ance that the light of God's face is lifted up over us, ing and acceptable in His sight . . . .
enduring as long as the everlasting faithfulness of              Yet, how shall we bring them?
Jehovah ?                                                        How, if we walk not in the light of His counten-
    Is not the gladness that has its reason in abundance ance ?
of material things superficial, limited, carnal, a mere          How, if we are envious of the wicked and lust after
semblance of joy, the dance of Death in the darkness their prosperity? How, if we wail with the world,
of this present world, the revelry of those that make it that the ways of the Lord are not equal? `How, if we
their foolish slogan: let us eat and drink for tomorrow cry out in unbelief: who shall show us any good? . . .
we die ! ? And is not the joy that is put into our hearts        Impossible !
by the light of God's countenance, a joy of the heart,           Offer sacrifices of righteousness and trust in the
spiritual, all-comprehensive, the assurance of present Lord! These are inseparably connected. For, to trust
guidance and the hope of eternal life through Him in Him implies that we walk in the knowledge of His
that loved us even unto death? . . . .                       shining countenance, lifted up over us, in the assurance
    0, we of little faith!                                   of His great love wherewith He loved us, in the con-
    The psalmist knew of distress, of want and suffer- fidence that in that eternal mercy He ordered all things
ing, of enemies that troubled him, that loved vanity, to work for our salvation and that He will surely bring
that sought after leasing, that would always turn his it  to. pass. The confidence of faith to cast our way
glory into shame . . . .                                     upon Him . . . .
    He knew of those, that rejoiced because their oil            Though the figtree  shall not blossom, and all things
and wine increased.                                          fail !
    And he heard the complaint of others, that asked in          Yet, in the light of God's countenance we may trust
the despair of unbelief: who shall shew us any good? and rejoice !
    And in the midst of it all he prays and confesses:           The joy of everlasting peace !
Lord, lift thou up the light of thy countenance upon                                                         H. H.
us! Then all is well !
    Then there shall be gIadness in our heart, which
the world  know&h  not, but which is truer, richer,
greater than the joy of those whose corn and wine  in-                               N O T I C E
creaseth.                                                        The Board of the Reformed Free Publishing  Asso-
    Joy that never faileth!                                  ciation   wiI1 meet on Tuesday, April 19, at  7:45 o'clock
                                                             in the Fuller Ave. Protestant Reformed Church.


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profeten, der Schrift  zelve. Gods Woord is alleen het organisaties zijn, allen  gebrekkig, tech is ieder geloo-
criterium, is alleen norm en bron. En dit Goddelijke vige geroepen en wordt hij ook gedrongen  zich te  voe-
Woord is zelfgenoegzaam. Het kan en moet volstrekt gen bij zulk een organisatie. Hij zoeke  echter het meer
alleen  staan. Het heeft geen behoefte  aan menschelijke of min zuivere eener bepaalde kerk niet in iets bijkom-
steunsels. En heel het leven der Kerk is volstrekt aan stigs, niet in het meer of min zuivere van eene belijde-
dat Goddelijk Woord ondergeschikt.                                           nis, maar veeleer daarin, dat men in de gemeenschap
   Voorts legt Dr. U. er ook in de Proeve  nadruk op, der Kerk samenkomt om den Naam ,des Heeren aan te
dat de kerk geestelijk van aard is. Ze is vrij. Hare roepen.                          Waar dit gedaan wordt, al is een kerk ook
organisatie moet hier mede rekenen. De laatste mag nog zoo klein en gering en veracht, daar hebt ge de
de vrije uiting van het geestelijk leven der Kerk in het Kerk. Waar twee of drie in Christus' naam vergaderd
algemeen, der verschillende "kerken" of gemeenten, zijn, daar is Hij Zelf in het midden.
der verschillende kerkengroepen, noch ook het leven                             Ook legt Dr. U. er nog eens weer nadruk op, dat es
harer leden,  niet in den weg staan. Zij mag niet weer in de uitwendige organisatie der kerk geen  regeer-
worden  gebonden aan wetten  en inzettingen. Zij heeft macht schuilen kan en ook geen andere tucht kan en
geen behoefte  aan een machtige organisatie met heeren mag  worden  geoefend, dan alleen die des Woords.
en regeerders, met priesters en vaders. Zulk eene Christus is alleen Heer en Koning Zijner Kerk. Hij is
organisatie is in strijd met haar geestelijk karakter en echter  nog in den hemel. De Kerk op aarde is dan ook
hare vrijheid. Ook moet de organisatie der Kerk  die- feitelijk nog zonder Heer en zonder Herder. Zij is
nen, om hare ware geestelijke  gestalte  tot openbaring eene herderlooze  kudde in het  midden der wereld, een
te brengen. Zij vermijde daartoe alles. wat gelijkt op koninkrijk zonder Koning en ook zonder uitwendige
de wereldsche staats-gestalte, zoeke hare kracht niet macht  en heerlijkheid. Het is daarom ook beter van
in uiterlijk vertoon van groote scharen, schoone  gebou- haar te spreken, niet als Kerk, maar als Gemeente. En
wen, machtige organisaties en wat dies meer zij, maar temidden der wereld heeft deze herderlooze kudde  tech
streve er naar, om de geestelijke gestalte aan te nemen niets te vreezen. Zij mag goeden  moed hebben, want
van een koninklijk priesterdom, een heilig volk, om te Christus heeft de wereld overwonnen.
verkondigen de deugden Desgenen, die haar geroepen                              Hiermede kan ik het overzicht van Dr. Ubbink's
heeft uit de duisternis tot Zijn wonderbaar licht.                           boek besluiten. Ofschoon het natuurlijkerwijze altijd
   Ook belijden wij, dat de Kerk een geestelijke een- moeilijk blijft, om iemands gedachten weer te geven,
heid is en dat deze eenheid dient te worden  erkend. In tech meen  ik, dat het mij tamelijk we1 gel&t is Dr. U.
welken vorm van organisatie zij zich ook moge open- te verstaan en de hoofdlijnen van zijne beschouwing
baren in de wereld, eene kerk is altijd slechts een deel en Proeve  voor onze lezers te trekken. In een volgend
van het groote geheel en opzichzelf geen openbaring nummer  hopen we te beginnen met de beoordeeling van
van het lichaam van Christus. Daarom  dient er dan het boek.
ook naar de realiseering van deze eenheid te worden                                                                         H. H.
gestreefd. Niets betreurt Dr. Ubbink meer dan de
onderlinge verdeeldheid en verbrokkeling der  verschil-
lende kerkengroepen. Een afzonderlijk artikel wordt
er zelfs in deze Proeve aan gewijd om de liefdeloosheid,                          The Christian School Movement
die in de kerken tot openbaring komt, de zucht om
eigen kerkje te handhaven, het onderling getwist en                                          Why a Failure?
geharrewar te betreuren. Dit alles  diem  te  worden                                                   VI
gestaakt. De een leere den ander ook hier uitnemen-
der  te achten dan zichzelven. Er zij geen kerk meer,                           In our previous article we called attention to the
die  zich opwerpt als de alleen-zuivere kerk, die tot alle weak and apologetic statement made by the Union of
andere kerken zegt : komt tot mij. Allen moeten  hierin                      Christian SchooIs in the third of its declarations under
eenheid zoeken, dat ze tezarnen  zeggen:`  laat ons tot the heading "Specific Principles."
Christus komen! En men verwerpe elkander als  ker-                              The statement concerns a) man's depraved condi-
ken niet langer om vermeende onzuiverheid. Relijde- tion and b) the possibility of his salvation.
nissen zijn dan ook we1 goed, maar niet om daardoor                             In the  first part of the declaration it is merely
de eigen kerk als de alleen zuivere van de anderen te stated that he is a fallen creature, that, however, he is
onderscheiden en te scheiden, noch  ook om de  leden  te still an image-bearer of God and that by restraining
binden  of als leerreglementen, maar om daardoor voor grace he is able to do civil good.
elkander getuigenis af te leggen  aangaande de waar-                            This declaration is specific only in the sense that it
heid en elkander te dienen.                                                  embodies all the errors of the "three points" of 1924.
   De vraag naar de zuiverste kerkgemeenschap is It stands very specifically on the platform of the Chris-
daarom niet te verwerpen als overbodig en verkeerd. tian Reformed Church. There is, in fact, no other
Ofschoon de Kerk het &ne lichaam van Christus  is, en Reformed Church, in our country or elsewhere, that
alle afzonderlijke kerkengroepen slechts menschelijke adopted these principles. The declaration, therefore,


                                             T H E   ST,4NDARD   B E A R E R                                                     219
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     is very narrow. It certainly excludes the possibility of tion and thus will prove to be the real cause of the
     any Protestant Reformed man's signing it.                         failure of the Christian School Movement.
             This is not the place to show that this third declara-              That we dare no longer to be distinctive as a Re-
     tion, as to contents, is contrary to Scripture and in formed people in the declaration of the truth certainly
     conflict with the Reformed Standards. I am trying to Implies  that we do not want to be really distinctive in
     find an answer to the question why the Christian practical  life.
     School movement in our country is, as yet, a failure.                       How the authors of the "Specific principles" loath
     And here is part of the answer: the movement cmnnot               to be distinct in their declaration of the truth is clear,
     stand on the basis that by the operation of a common too, from the second half of this third statement:
     grace upon  a- fallen creature that is still the  image-          "Though lost in sin man can be saved thru faith in
     bearer of God he $s able to do civil good.                        Christ; and thru restoring grace is able to do spiritual
             To do civil good can only mean, that the natural good."
     man is able to do good before God in every sphere of                   Notice  : man has a chance, is capable of salvation !
     civil life, the home, the society, the state, the school.                   What shall we build on this basis? An organiza-
     He is, therefore, able to do good before God in the tion like the Salvation Army? Or shall we start a
     sphere of education, not merely formally, as far as City Rescue Mission? It seems to be the only kind of
     methods of education are concerned, but also mate- institution one can build on it. Sure it is, that you
     rially, as far as the contents of the instruction are con- cannot come to the conclusion that we must have dis-
     cerned and this also in an ethical, moral sense. The tinctive and separate Christian Schools from the state-
     conclusion is that public education is well able to pre- ment that man is capable of being-saved. Let us start
     pare the child for a good life in this world.                     some movement to save souls and let us preach that
                                                                       man has a chance to become regenerated "through a
            But that is exactly what the school ought to do. It personal acceptance of Christ," as the relation between
     is not the purpose of the school to prepare the child regeneration and acceptance of Christ was expIained
     for confession of faith in the Church, to enable him to by one of our Christian High School teachers recently
     appropriate consciously the blessings of salvation in             (see The Banner of March 25).
.    the Lord Jesus Christ, for this belongs specifically to
     the domain of the Church. But the purpose of the                       Neither can you build a Christian School on the
                                                                       basis of the statement that "man thru restoring grace
     school is to prepare him for a life in the world that is
     good before God, to give him sound instruction in the is able to do spiritual good." For, first, this possibility
                                                                       is left universal : man may come to the state in which
     various subjects he must know to assume his place in
     the different domains of this present life. Is it not the he can `do spiritual good. Secondly, spiritual good,
                                                                       according to the interpretation of the "common grace"
     distinctive Reformed, Calvinistic conception of life, adherents is limited to such things as faith, hope, love,
     that it belongs to God in its entirety, that nothing may etc.
     be excluded from the service of the living God, that His                     What does this have to do with reading, writing,
                                                                       arithmetic, civics, history, physical geography, etc.,
     glory is the chief purpose of  all?$: And is it not exactly etc. ?
     on this basis that the need is felt for an education that                                                                                :
     may prepare the child for such a life?                                      Why this lame, vague statement, that is as far from     .
                                                                       the central line of truth as the poles are from the
             But if the world by the power of common grace             equator? Because we don't want to be distinct!
     can perform this good too, and if, therefore, she can                       For if we wanted to be distinct in principle and
     do good also in the sphere of education, what is the use          practice, this third declaration would have to be re-
     of separating from her in the maintenance of special              written in some fashion as here follows:
     schools to instruct our children and youth?                                 From a fallen and wholly depraved human race and
             Perhaps you will answer that the Christian is able in the midst of a. world that  lieth in  okkness,  a
     to do spiritual good, the world incapable of doing this.          crooked and perverse generation, God saves His elect,
     Very well; but if the Christian and the natural man               establishing His covenant with them and their children
     have  a  common grace, by the power of which they can in the Line of continued generations, forming them by
     both do good in civil matters, also in education, then by His sovereign grace in Christ into a people  of Himself,
     all means let them unite their efforts to establish com- that they might be His friends, and, living in every
     mon schools on the basis of common grace end let the sphere of life from the principle of regeneration thru
     Christian use his influence to make the good of this faith, they should shew forth His praises and wnlk as
     common education as good as possible !                            ch,ildren of light in the world.
             But you refuse to reach this conclusion, which is  SO                                                          H. H.
     clearly inevitable? Nevertheless, I assure YOU, that
     this principle of common grace, wiping out the anti-
     thesis between the Christian and the world in regard
     to civil matters will bear fruit, will obliterate the prac-                 De vreeze des Heeren is het beginsel der wijsheid,
     tical difference between Christian and public  instruc-           en de wetenschap der heiligen is verstand.


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                                                                  and a church using only the psalms in its service of
                  Hymns and Psalms                                praise eliminates from such a service the contents of
                        A           COMPAISIS~N                   sixty-five of the sixty-six books composing the Word
                                                                  of God.
        One of the most essential requirements relative to           In the light of these facts we would ask, "Why all
the solving of the hymn question is, that we clearly this discrimination in the use of the Bible when applied
understand the various factors which constitute it. The to our service of song?" We do not hesitate to preach
origin and history of the question should be known, the entire Word from the pulpit, to incorporate that
terms should be sharply defined, all irrelevant matter same Word in its entirety in our creeds and confes-
eliminated from the discussion, and the various sions, but when it comes tc appropriating to ourselves
elements compared and contrasted in order that the the gospel in song, some of us become possessed with
main issues may be clearly discernibIe  in the light of diverse and sundry apprehensions and fears, some
the clash of opinions thus revealed.                              imaginary and some real, and see a future with hymns
        It is especially this last named method of analogy only as dark  and foreboding, the forerunner of ap-
that we wish to utilize in this essay, first comparing proaching doom. We are told that the freedom of
the implications of the definitions involved, continuing hymn writers is too great, but we are not informed of
with a general comparison of a representative group the fact that this same freedom was a dominant factor
of psalms and hymns, and interspersing this com- in the formation of our creeds, and is still exercised
parison with a more detailed analysis of some partic- from week to week in the pulpit. They tell us, too, that
ular psalm or hymn as the need and occasion arises. because of this freedom the danger of false doctrine
From each of these comparisons we will deduce certain slipping into the church is greatly. increased, and to
facts and arrive at certain conclusions, discussing also support this contention, point to many hymns, the con-
this subject from the point of view of the objections tents of which are not scriptural, but which are never-
raised to the use of hymns and with the positive pur- theless found in the hymnals of churches which are
pose of showing that there can be no valid objection to supposed to be dedicated wholly to expounding the
the use of hymns based on and in agreement with the truth of God's Word, but forget that this fact does not
Word of God.                                                      excuse them from the duty rightly to divide the Word
        From the study of the definitions of a psalm and a of Truth, also'in the singing of the gospel, but that it
hymn which were treated in detail in another essay in should rather spur us on to a more diligent search of
this series, we find that they have many characteristics the Scriptures to see whether the songs, the writers of
in common. Eoth have their basis in the Word of God hymns present to us, be'true or not. Furthermore, they
and both have as their purpose the praise and adora- tell us that history aIso plainly teaches, that churches,
tion of God. The only marked difference between the adopting the use of hymns, have experienced spiritual
two is the source in the Bible from which they are                decay and lukewarmness, although failing to show  to
taken. We read concerning the definition of a psalm what extent, hymns have contributed to this  decay, and
that it is one of the hymns coIlected  into a certain book forgetting, too, that this same history is also crowded
of the Old Testament or a modern metrical version of with evidence that hymns have been used by the Spirit
such. Our Psalter is such a modern metrical version. of God as vehicles of great blessing an spiritual hap-
In addition a certain student of the Bible informs us piness. We should remember, that the  singing of
in one of his works that the book of Psalms is the hymns, as well as the pr'eaching  of the gospel, as used
earliest hymn book in existence. From these facts we by God as a savor of life unto life for some, and a
can make the following observations.                              savor of death unto death for others.       Finally, the
        It is evident in the first place that the difference advice is given us that as long as the church is in her
.between  a psalm and a hymn is largely one of scope,             present weak, spiritual condition and we have no
the psalms being confined to only one book of the hymn writers in our own group, we had better stick to
Bible while a hymn may draw its content from the the  versified translation of the Psalms as we have
entire Bible including the book of Psalms. A psalm them, which verily dismisses but does not solve the
therefore is always a hymn, although a hymn is not problem, and ignores the fact that, if fallible` man is
always a psalm.                                                   not capable of drawing material for his hymns from
        It is evident, in the second place, that because of the entire Bible, he will not possess any greater
t.his difference in scope, there is also of necessity to a capabilities when interpreting the book of  .Psalms.
certain extent a difference in content. A psalm must Therefore, as we enter into the second phase of our
confine itself largely to the shadow language of the Old subject and proceed with a direct comparison of
Testament, while a hymn is free to sing all that is                psalms and hymns as we possess them, it is well, that
contained in the Scriptures from the dawn of creation, we bear these various facts and opinions in mind.
as recorded in Genesis, to the coming again of the                        (*) We have taken as the basis of our comparison
Lord Jesus Christ, and the establishment of the new a group of fifty psalms and hymns, twenty-five of them
heaven and the new earth, as recorded in Revelation, from our Psalter, and twenty-five from the Tabernacle


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Hymn book used by our Society in conjunction with the psalms and hymns with regard to scriptural truth.
the Psalter. It is quite evident immediately, that an We believe very firmly in the unity of the Word of
enumeration and detailed discussion of each one of God, and consequently are addicted to the view that
these fifty psalms and hymns is impossible, neither do when any part of the Bible, including the book of
we believe this to be necessary. The hymns and psalms P,salms,  is isolated from the remainder, it ceases to be
were picked at random and, as no attempt was made the Word of God and becomes a nothing more than a
to pick or select any particular group of psalms or fine piece of literature. If in our service of song we
hymns, we believe that they present a fair cross-sec- confine ourselves to the limits of the book of Psalms,
tion, and that anyone making an attempt similar to our it becomes impossible to bring in song all that the
own, would be confronted by the same facts and prob- Scripture teaches. We do not mean to infer that the
lems, even though the deductions made and the con- church is duty bound to select material for its hymn-
clusions reached, might differ from our own.                                           ody from each individual book of the Bible, but we
     We will compare these psalms and hymns from do mean to say, that it is the duty of the church also
three points of view, namely, as regards their Scrip- in song to express the complete truth of the Word of
tural soundness, their completeness with regard to God as is done in preaching and teaching and incor-
Scriptural truth, and their fitness in relation to the porated in our creeds and confessions. This the book
New Testament church.                                                                   of Psalms, separated from the remainder of the Word
      As regards their Scriptural soundness, it may be of God, does not do, and it, therefore, follows that any
said of the Psalms, investigated in our comparison, that rigid  versification  of this part of Scripture must of
all proved to be a reasonably sound, though not per- necessity share its lack of completeness. This  com-
fect, human interpretation of the scriptures from parison, then, brings to light the fact that from this
which they were versified. Of the twenty-five hymns, point of view our Psalter, due to the limitation of its
which received our attention, this cannot be said. Five contents, is not free and does not express the full
of these hymns gave credence either to unsound inter- Gospel as is the privilege of a hymnal.
pretation of the Scriptures, or failed to sound any                                         That the aforementioned statement is true, will be
direct Biblical theme, while two additional hymns, still more apparent when we' look at this question from
which although they cannot be said to be unscriptural, a third point of view, namely, that of the fitness of the
nevertheless leave room for doubt as td the meaning of psalms in relation to the New Testament church. Here
their contents. The first five hymns to which I have more than ever the inadequacy of the psalms, as they
reference are: 1. Prayer Changes Things; 2. Beulah are isolated by themselves, is evident. It is true be-
Land ; 3. I Gave My Life for Thee ; 4. Memories of yond doubt that the vortex around which New Testa-
Mother; 5. Joy in My Heart. The two which were con- ment Christianity revolves is the living Christ mani-
sidered as leaving considerable doubt as to their mean- fested in the flesh. Of this living Christ the entire Old
ing and application are: 1. Whosoever Will, and 2. If Testament, including the book of Psalms, speaks only
Thou Shalt Confess. It would seem to appear, then, in a prophetic way. The Sun of Righteousness had not
from a comparison from this-particular point of view, yet arisen, and the life of the Old Testament mani---
that the psalms, as we possess them, are as a whole festation of the church centered around the command-
decidedly superior to the contents of the hymnal with ments of Sinai and the temple worship, and the rela-
which they are compared, and it may be frankly ad- tion of the people to both was a living testimony of
mitted, that this is true. It  also brings out vividly the man's impotency to fulfil his obligations to his Maker,
necessity of exercising caution, when using a hymnal and directed the attention of the people with hope and
of this kind, otherwise we stand in danger of ulti- expectation to a Deliverer, the coming Messiah. The
mately incorporating in, our hymnals such inspirational book of Psalms, then, in common with the rest of the
hymns as: 1. We Will Vote It Dry; 2. A Thousand Old  Testament,#ves no account of the life and teach-
Years of Prohibition ; 3. Apples for a Penny, and 4.                                    ings of the Prince of Peace. In a word, the book of
The Naughty Little Mouse, all found in the hymn book Psalms has a share in the shadow language of the Old
"Eternal Praise" used by one of the Reformed Testament, and this language is reflected in the
churches in our city. A second fact, which is easily Psalter.
discernible in the light of these observations, is the                                      Permit us to give a few illustrations from the
need of a hymnal which will eliminate all hymns of  :t group of psalms taken as the basis of our comparison.
positively harmful or doubtful character. Thirdly, it In the first stanza of No. 208 of our Psalter we read,
serves to bring out the fact, that even though error is "IIe makes Jerusalem His throne, Her peaceful hills
more prevalent in hymns as we have them, there is                                       His dwelling place." This is a direct reference to the
nevertheless no lack of hymns the contents of which Old Testament Jerusalem and its surrounding environ-
are in accord with Biblical truth in so far as this is ment, the historical dwelling place of Jehovah, but the
humanly possible.                                                                       fact is, that today the.name  of God is no longer identi-
       The second station point of perspective, from which fied with any particular geographical location, but
we wish to view the question, is the completeness of extends His throne from pole to pole in the hearts of


                                                              !I'HE  S T A N D A R D   B E A R E R                                            329
     -_-.-             _--..... ._-.l,"l  -.-...................__  -.-_l_____."..^    _ __ -. .-.... __^-.. -" .--.. - -..-- ..-.........
     all believers. Allow us to quote another example. In main objection seemed to be, that the hymn expresses
     the fourth stanza of No. 320 of our Psalter we find ex- only a half truth, namely, Jesus Saves"; but failed to
     pressed the prayer: "Let us Thy full salvation see.`? designate who are saved. With this view we cannot
     When the psalmist uttered this prayer he had in mind express agreement for the simple reason, that we are
     the coming of Jesus Christ. This prayer no longer fits unable to see that only a half truth is expressed here.
     the New Testament church which can say with Simeon As far as we were able,to  ascertain,  this hymn is based
     in the temple, "Mine eyes have seen Thy salvation." on the well-known story of the midnight conversion of
     We shall cite one more example. We have in the first the  jailor and his household at Philippi, as recorded in
     stanza of No.  336 of the Psalter this same longing the sixteenth chapter of the book of Acts, and more
     uttered in different words. We read, "For Thy word particularly, on the answer which Paul and Silas gave
     and Thy salvation, Lord my eyes with longing fail." to the query of the jailor as to what he had to do to be
     Here again the psalmist expresses a longing. for the saved, namely, "Believe on the Lord Jesus Christ and
     appearance of the Word made flesh, but the New Testa- thou shalt be saved, and thy house." We see in this
     ment church need not express this longing, for it has hymn nothing more than an injunction to Christian
     the testimony of the Apostle John, "The Word was people to follow the example of Paul and Silas to tell
     made flesh." It may be argued, that even now in the the story of salvation at any time, and to appropriate
     new dispensation the salvation, for which the psalmist each opportunity, or to use the language of Scripture,
     longed, is not completed, and that, therefore, these "to be instant in season and out of season." An in-
     words are still appropriate. Although this statement junction than which is Scriptural and timely as well.
     in itself is certainly true, it must nevertheless be ad- As to the contention that the statement, "Jesus saves,"
     mitted, however, that this was not the purpose of the is only a half truth, we would say that while it is  cer-
     writer of the Psalms, and that if we would hold our- ~%inly true that Jesus saves His people and them only,
     selves strictly to the meaning of the Scripture, as we nevertheless this does not alter the truth that Jesus
     fmd it, we cannot use this argument to favor a eon-                                    saves. To illustrate. Without doubt most of us at
     tinuance of the use of this Old Testament language. some time or other have come into a very real experi-
     The question might be asked at this juncture,  "Is the ence with the truth, "Fire burns." Now, if I make an
     Old Testament, then, of no value to the New Testament addition to this sentence and say, "Fire burns wood,"
     church?" We answer decidedly in the affirmative.-The                                   I do not change but simply make a special application
     recorded lessons of history are still valuable and the of the truth that fire burns. Likewise the addition
     teachings set forth are still applicable to the church of "His people" only serves to limit, but does not change
     today, and it is a well-known fact, that Jesus Christ, the truth that Jesus saves. With all due respect, there-
     the head of the New Testament church, referred time fore, for those who disagree with us, we reiterate once
     and again to the Old Testament. Therefore, the book more that we can find no fault with the hymn "Jesus
     of Psalms also is still full of meaning for the church Saves."
     of today, and provides much suitable material for song                                       Notwithstanding these differences of opinion,
.    as we also have it--in our Psalter. Our criticism, in which are eertain to arise regarding the soundness of
     regard to this subject, is resident chiefly not so much certain hymns, we would venture to surmise that there
     in what the versifications of the Psalms express, but are nevertheless a sufficient number of hymns in exist-
     rather in what they fail to express. Our desire is not ence on which there would be no difference of opinion
     to discard the Psalms, but rather to supplement them. so that also this conjecture would not prove a barrier
     Our purpose is constructive, not destructive. In all of to the introduction of Scriptural hymns, if a desire and
      the twenty-five  versifications  of the Psalms, which willingness to act were present.
      were the subject of our perusal, the name Jesus is not                                      We conclude this essay with  a few practical ob-
      once mentioned. The name Savior appeared only four servations and suggestions and would invite your
      times, and upon investigation we found, that those who attention, first of all, to a fact already hinted at earlier
      composed our Psalter, substituted the name Savior in in the essay, namely, that the stand of our churches
      all four cases for the name Lord. We believe, there- in regard to hymns thus far has been largely negative.
      fore, that the remedy of adding hymns to our psalms is While admitting that there can be no objections to the
      a necessary one.                                                                      use of hymns as such and even admitting. that the
              The conjecture might be inserted at this point in Word of God commends their use to us, the attitude
      our discussion, that even should there be unanimity of has been assumed nevertheless that hymnals, as we
      opinion in regard to the need of supplementing the have them today, expose us to every wind of false
      psalms with hymns, a united opinion as to which doctrine, while at the same time not a finger has been
      hymns were Scriptural and which were not, would still stirred to remedy the condition. It is our sincere con-
      be a virtual impossibility. We must admit the truth of viction, that this negative attitude is responsible for
      this conjecture. For instance, one of the editors of the much of the lethargy and false doctrine we find ram-
      Standard Bearer, while discussing the hymn-question, pant in the church today, even though we gladly admit,
      voiced his objections to the hymn, "Jesus Saves." His that such was not the intention of those assuming this


330                                      T H E   S T A N D A R D   B E A R E R
-__                                 II..........____.  -.-    __ -...-. "ll^ -......  -" .._ ^ ..__ ~-                        -"..-.
attitude. We will support this contention by citing             BASIS  OFCOMPARISON  -PSALMS--THE  PSALTER
but one of many examples which could be given of                  1. The Blessedness of the Godly..
how this attitude works out in practical life.                    16. The Lord the Righteous Judge.
                                                                 ` `,
   As a church we lend cur moral and financial sup-               3f Y. Our Need of Divine Help.
port to the Christian school movement. These Chris-               48. A Call to Praise.
tian schools have :for years confined their singing               64. Spiritual Aspirations.
almost exclusively to hymns. While the writer of these            80. God Our Resort In Trouble.
lines has not spent his entire school career in these.           96. Contrasted Characters.
Christian schools, he can nevertheless say that seven             112. An Entreaty for Mercy.
of the eight years which were spent in these schools,             128. The Lord of Hosts.
hymn books were used to the virtual exclusion of all              144. Pardon and Testimony.
others and with very little effort at regulating the use          160. Confidence In God.
of their contents. Thus through all these years when              1'76. A Revived Church and Missions.
the mind is most susceptible to impressions, there has            192. A Prayer of Faith.
been imposed upon it a mixture of truth and error                 208. Aspects of the Divine Character.
with the silent content of the churches whose member- a           224. The Foes of the Church.
ship was represented in these various school societies.           240. An Outpouring of Sorrow.
And yet amazement is expressed by, many  wheh con-                256. Worship and Its Motives.
fronted by the fact, that those born and reared'in the            272. Affliction and Appeal.
church and receiving Christian instruction neverthe-              288. The Creator Glorified.
less frequently reveal themselves as opposed to many              304. The Marvelous Works of God.
of the teachings of the church. We cannot restrain the            320. Thankfulness and Triumphant Joy.
remark, that had the churches been as diligent in select-         336. Watching and Eager Longing.
ing a suitable number of hymns for use in church  and             350. Devotion to the Church.
school as they were in selecting  versifications  of the          366. Humility and Meekness.
psalms, the result might have been quite different.               382. A Vision of God.
       We see one ray of hope in this situation however,        BASIS OF  COMPARISON-HYMNS  -TAEERNACLE
and that ray of hope is centered upon the belated move-                                    H Y M N S
ment now on foot in the churches, of which we for-                1. His Matchless Worth.
merly constituted a part, for the introduction of a suit-         14. He Is Mine.
able number of Scriptural hymns, in other words, an               28. I Am His, and He Is Mine.
attempt to solve the question in a positive way. The              42. Constantly Abiding.
appearance of the Christian Hymnal also is a hopeful              56. Prayer Changes Things.
sign and a step in the right direction. This action on            70. I Know Whom I Have Believed.
the part of othefs,  we believe, should serve as a stimu-         84. His Eye Is On the Sparrow.
lus-to  -,inaugurate  a similar movement in our own               98.. Dwelling In Beulah Land.
churches.                                                         112. Faith Is the Victory.
       On the other hand we are convinced, that any at-           126. Redeemed.
tempt to solve this question negatively, that is by  sur-         140. I Would Be Like Jesus.
pressing and discouraging the use of hymns, is for                154. Christ Returneth.
reasons aforementioned, doomed to failure with the                168. Whiter Than Snow.
passing of time, with, the added danger that, when the            182. Beulah Land.
change does come, the reaction may be sb great that               196. Whosoever Will.  *
the pendulum of thought swings to the opposite side               210. Blessed Assurance.
of the clock, and our Psalter, as we have it today, be            224. If Thou Shalt Confess.
discarded altogether, a situation which would be                  238. A Mighty Fortress Is Our God.
equally as undesirable as the one now existing.                   252. Traveling Home.
                                                                  266. Take Time To Be Holy.
       We close with the contention that was expressed in'       j 280. I Gave My Life For Thee.                    "
the  early'part  of this essay, namely, that there can be         294. Memories of Mother.
no valid objection to the use of hymns based on and in            308. Jesus, Savior, Pilot Me.
agreement with the Word of God, and would like to                 322. Come, Ye Disconsolate.
add that we believe there are positive reasons why the            336. Joy in My Heart.
sanctioned use of hymns would be desirable. The sub- _
ject from this angle, however, will be treated by an-            *) PsaIms,  The Psalter, Numbers 1, 16, 32, 48, 64, 80, 96,
other writer in a  followicg under the caption,
                                essay                         112, 128, 144, 160, 1'76, 192, 208, 224, 240, 256, 272, 238, 304, 320,
                                                                             and 382.
"Positive Reasons for the Use of Hymns."                      336,350, 366, TabernacIe  No. 3, Numbers 1, 28, 42, 56,
                                                                 Hymns, Hymns, 14,
                               Wilfred G. Rottschafer         70, 84, 98, 112, 126, 140, 154, 168, 182, 196, 210, 224, 238, 252,
                                                              266, 230, 294, 308, 322, 336.


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  __. ----._" " .._ ._-....-.-..  "-.-_____-"  ..___....  ^ __-._  "" ._ -_-_ -.."  ".._"  ._. - -   -......        _,-.........  __ . .._. _l___l- -
                                                                                                   overturn these reasonings of mine. This friction of
                         The Hymn Question                                                         opinions all serves to bring out and to enhance the
               (REPLY   TO  WILFRED   G.  ROTTSCHAFER)                                             truth about the matter. And what I am, or at least
                                                                                                   ought to be, interested in is not my reasonings but the
       The  essay   on  Hymns,  to  which  we  now  direct   our
  attention, is signed Wilfred G.  Rot&chafer.  Let us truth. Any sincere attempt to show me up as being in
  get before our eye a brief outline of this essay also.                                           error  - an attempt springing up from the conviction
       I. Introduction.                                                                            that I actually am in error - I welcome. These young
       The essayist promises in his introduction that as he men, I feel, are very much in earnest. They strongly
                                                                                                   favor the introduction of hymns into our worship.
  proceeds he will give himself to a careful study of the                                                                                                To
  matter, and by a method he calls analogy - a method persistently show that another errs and then refrain
  that includes a definition of terms - arrive at right from putting forth a serious attempt to expose the
  conclusions.           He will thereupon consider with his error, is to give evidence of being moved by dark and
  readers the objections raised against the introduction sinister motives. This often happens. These young
  of hymns in our public worship and show that these men, however, impress me as being upright. They
  objections are invalid.                                                                         show that they h,ave the courage of their convictions
       II.                                                                                        by their publications of a series of essays representa-
               The body of the essay.                                                             tive of an earnest endeavor to persuade me, and our
       A. Part one of the body of the essay.                                                      people in general, to adopt their point of view. And
       a. The essay sets out with defining the psalm and
  the hymn and concludes that the only difference be- their cogitations are actually of a kind that deserve
 tween the psalms, as we sing them, and the hymns is, careful consideration.
                                                                                                        However, after  carefulIy  weighing all they have to
 that the psalms comprise a sacred song, that turns out say, I am still convinced that my stand on the hymn
  to be the incorporation of materials taken from the question is fundamentally right. And this implies, of
  original hundred and fifty psalms of David only, while course, that I am as strongly convinced that their stand
  the hymn constitutes a song, whose materials were
  derived from the entire Scripture, Old and New Testa- is wrong. However, I, as well as these young men, am
  ment alike.                                                                                     always willing to listen to reason. Let them weigh
                         The psalm, then, in the words of the
  essayist,                                                                                       carefully my replies, and if weak, show them up as
                  "must confine itself largely to the shadow
  language of the Old Testament," while the hyni6 is such. On the other hand, whereas I take these men to
                                                                                                  be honest, I trust, and I want them to trust that I am
  free to sing all that is contained in Scripture.
       b.                                                                                         similarly disposed, that they will always be prepared
              Whereas (such is the implied conclusion) there to cheerfully bow before such a self-evident truth as
  is only this formal, technical difference between the
  psalm and the hymn, the essayist cannot understand the truth that twice times two is four.
  why it is that some persons favor psalms and will
  frown on hymns.
       c. He insinuates that in doing so these persons are                                              The essayist sets out in the body of his writing
---ridiculously inconsistent ; they-are this for, though the with expressing his astonishment-at  ~the  o,pposition
  sermon and the creed as well as the hymn is the in- shown hymns and at the preference given to psalms.
  corporation of truth taken from the whole of Scrip- He can't understand it. For the content of the Hymnal
  ture, they (these persons) set themselves against the al well as the content of the Psalter is derived from
  hymn and at once insist that the church should have Scripture, the only difference being that the materials
  its sermon and its creed.                                                                        for the one are derived from only one book of Scrip-
       d. The essayist knows, of course, that hymns are ture while the content for the other is taken from the
  being opposed for other then merely technical reasons. whole of Holy Writ. So, then, the sole and real reason
  He now mentions these reasons, and shows them up for all this opposition to hymns is, that hymns com-
  as invalid.                                                                                      prise a sacred song with a content derived from the
       B. The second part of the body of the essay.                                               whole of Scripture, instead of from one of its books.
       a. The essayist first attempts to establish the true But if this reason for opposing hymns is valid, the
  worth of psalms and hymns by comparing fifty psalms opposition should turn against the sermon and  the
  with a like number of hymns.                                                                     creed as well; for the text of the sermon may be
       b. A presentation of the facts in the case as selected from any book of the Bible, and as to the
  gleaned from the comparison.                                                                     creed, what is a creed other than a formulation of
       c. Other arguments advanced in favor of hymns. truths that run through the entire Word, Old and New
       Before I take hold of this essay, I wan-i; to make a Testament alike.
  few remarks of a general character. The last three                                                     So the writer, whose writing we now analyse,  rkg-
  essays of the series constitute an concerted attack upon sons. What have I to say by way of reply? First
  my reasoning against the introduction of hymns in our of all this: The reason for my opposition to hymns is
  public worship. Of course, I do not mind this at all. not quite as ridiculous as this writer would have his
  I rather welcome the attempt of these young men to readers believe. I certainly do not oppose hymns be-


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 -^^  -  "-- --..- ..^ "-_ ..."          - _____ -.- ..-...---..........-."  ..--...... II_--.------  ..---..  ---.II_ .._...- ..-. ""    -_..-
 cause hymns comprise a sacred song with a content,                         freedom was a dominant factor in the formation of our
 derived from the whole of Scripture, instead of from creeds and is still exercised from week to week in the
 a single book of Holy Writ. Were this the reason I, to pulpit."
 be consistent, should immediately cease to preach from                          I have already replied to this in my foregoing ar-
 the entire Word and confine myself to the book of ticle.  To  what I  wrote  I add the following: It is as
 Psalms. It seems to me, that these things were writ- the writer says, the minister of the gospel engaged in
 ten in a moment of thoughtlessness. Does the writer sermonizing, the church at large engaged in formulat-
 actually believe that any sane person could be moved ing a current truth of Scripture, as well as the Chris-
 to oppose the introduction of hymns into public wor- tian hymnologist, engaged in composing a sacred song,
 ship for a reason so obviously ridiculous? He should                       exercise freedom. The freedom of the church consists
 not have written this. "Yet this is what he wrote. We                      in formulating in a sacred phraseology  of  its own
 quote : "It is evident, in the first place, that the differ- choosing, the current truths of Holy Writ. The free-
 ence between the psalm and a hymn is largely one of dom of the minister of the gospel consists likewise in
 scope the psalms being confined to only one book of the privilege, right and duty to receive into his soul
 the Bible, while the hymn may dra;w its content from revealed truth, to confess this truth as projected in the
. the entire Eible . . . . It is evident, in the second, creed of his church - a creed he, too, promised to up-
 place, that because of this difference in scope there is hold and to defend - and in a sacred phraseology of
 also of necessity to a certain extent a difference in con-                 his own choosing expound and explain the truth in
 tent. A psalm must confine itself largely to the shadow agreement with the creed he, at the beginning of his
 language of the Old Testament, while a hymn is free to ministerial career, so solemnly promised to defend. The
 sing all that is contained in the scriptures from the                      freedom of the Christian hymnologist also consists in
 dawn of creation, as recorded in Genesis, to the coming the  privilege,,right,  and duty, to receive into his heart
 of the Lord Jesus Christ . . . In the light of these the truth of God's Word, to confess by his song this
 facts we would ask, `Why all this discrimination in the truth as projected in the creed he also, as a member of
 use of the Bible when applied to our service of song? a distinct brotherhood, promised to champion and to
 We do not hesitate to preach the entire Word from the explain and expound this truth in agreement with his
 pulpit, to incorporate that same Word in its entirety creed. The hymn, as well as the sermon, must repose
 in our creeds and confessions, but when it comes on a sound exegetical basis, and from the very nature
 to . . . .  "                                                              of things is more or less expository, explanatory.
         It is plain, that in his great zeal to win men for his                  So, then, there is no essential difference between a
 views, the writer failed to properly weigh the reason- hymn, a sermon and a creed. Yet, we allow the sermon
 ing coming to the surface in that section of his essay                     and the creed and disallow the hymn. The writers,
 we quote. This, of course, may happen to the best of us.                   these four young men, can't understand how I can da
 But we say again, the reason for my opposition to the so and still remain consistent. To disallow the hymn,
 hymrris  not, that the hymnologist, instead of confining so they reason, is to be compelled to disallow the ser-
 himself to-asingle  book-of-Scripture,  draws upon the mon and the creed as well-. On the surface it wouId--`-
 entire Word for his materials. To refuse to give to the seem so. Yet, as I explained in my former article, after
 hymn a place in our public worship for this reason thinking the matter through, we cannot help but see
 would be most absurd.                                                      that the reasons for keeping our church door closed to
         The writer knows that there are other reasons. And hymns, are cogent enough. I am not going to quote my
 he gave these reasons : (a) "We are told," he wrote,                       former article in support of this statement. But I do
 "that the freedom of hymn writers is too great; ask you to allow me to drive home the point in my for-
  (b) They tell us, too, that because  of  this freedom the mer reasoning. True, we allow the sermon. There
 danger of false doctrine slipping into the church is must be regular preaching of the Word. Consider,
 greatly  increased, and to support this contention point                   however, that a sermon, as to the use to which it is
 to many hymns the contents of which are not scrip- put, is no hymn. The sermon, as was already remarked,
 tural . . . . ; (c) Furthermore, they also tell us that is preached but once. But the hymn, introduced into
 history also plainly teaches that churches adopting the public worship, will be sung year in year out, century
 use of hymns have experienced spiritual decay ; in century out, by young and old. To the hymn, in-
 (d) Finally, the advice is given us that as long as the troduced into public worship, the church, singing the
 church is in her present weak, spiritual condition, and hymn, points and says, should be able to say, should
 we have no hymn writer in our own group, we had have the courage to say, Meet in this hymn or hymnal
 better stick to the versified translation of the  Psalms the official doctrine of our church ; consider, that the
as we have them, which verily dismisses but does not ideas and sentiments coming to the surface in this
 solve the problem . . . . "                                                hymn have been declared to be the true doctrine by the
         These objections and this advice were taken from entire brotherhood singing the hymn. Know that the
 my articles. What now is the reply of the writer? danger of this hymn, being in error, is so extremely
  (a} "We are not informed of the fact, that this same remote that we, the church, approving this hymn, dare


                                      T H E   S T A N D A R D   B E A R E R                                     335
. ." "--_--- -_-.              .^~"."ll__.   -      " ..___-.._-  "-...
to place it upon the lips of every member of our allow t.he one as well as the other? I have met this
church, and upon the lips of every member of our argument in my former article and have nothing more
church in their generations. Consider, finally, that, be- t o   a d d .
cause the hymn introduced into public worship has               b. The reply of the writer to objection b. The ob-
received an official sanction, the members of the jection is: The free hymn is a formidable instrument
brotherhood, singing this hymn, unconsciously refrain for the easy conveyance of penicious  doctrine into the
from assuming toward this hymn a critical attitude. church. The hymnals now in use are proof of this.
The thought that will take ever deeper root in the heart The writer concedes that this danger is real enough,
of the brotherhood is: this hymn must be sound, for it but adds: "This fact does not excuse them from the
is a sacred song upon which has devolved the approval duty rightly to divide the Word of Truth, also in the
of the church.                                             singing of the gospel, but that it should rather spur us
    How about the sermon? Is the same sermon being on to a more diligent search of the scriptures to see
preached year in year out, century in century out? It whether the songs, the writers of hymns present to us,
is not. Is the sermon sung by the assembly and thus be true or not." The, reasoning here is plain : the
learned? It is not. And in a way, this is a good thing; churches whose sacred song is in error should not
for most of the sermons preached today are so mixed eject the hymn,,from  their public worship but should.
with error that the audience can do no better then to put forth an earnest efford to supply themselves with
forget them. Do the churches point to the sermon and songs that are fit to be scng.  Such is also our duty,
say, This sermon has been appraised and approved by namely, to appraise the existing hymns and appro-
the entire church and declared to be expressive of priate them such as are fit for public worship. In
sound doctrine. Therefore meet in this sermon the other words, our duty is to import a sacred song that is
officiai  doctrine `of our churches, and consider that the doctrinally sound. What these brethren conceive to be
views and sentiments coming to the surface in this our duty, to wit, the importation of a hymnal, 1: hold
sermon have been declared to be the true doctrine. to be radically wrong. My stand is that the only free
Know that the danger of this sermon being in error is song we may pronounce fit and safe for our  publi::
so extremely remote, that our churches dared to place worship, is a song that springs from and for years and
it upon the lips of all the members belonging to our years has flowered on our own heart-soil, breaths a
brotherhood and upon the lips of all these members in distinctively Reformed spirit and thus sets forth the
their successive generations? No, indeed. Does the truth in agreement with our distinctively Reformed
listening assembly say of the sermon to which it creed. I maintain, further, that until the Lord blesses
listens, It must be sound, because upon it rests the ap- us with this song, we are in duty bound to keep our-
proval of all our churches? Indeed not. I assure you, selves to the Psalter exclusively. My stand may be
that if the church would demand of me say some fifty wrong. If so, I wish these brethren would make this
sermons to be converted into hymns for public wor- plain to me; make plain to me that our duty is what
ship, the sweat would break out on me on all sides. they say it is. That these brethren actually maintain
Not that I lack the conviction, that my sermons-are that it is our duty to import a hymnal is evident from
                                                                      ..".  -_
fundamentally true. I have this conviction. And any the writer's, with whose essay we- now deal, reply to
one shouting in my ears, that my sermon is not true the advice he took from my articles. "Finally, the
must, of course, make this plain to me. But to permit advice is given us," he writes, "that as long as the
any of my sermons to be converted into hymns for church is in her present weak, spiritual condition and
public worship is a different matter.  I would first we have no hymn writer in our own group, we had
want the truth in those sermons to flower in the hearts better stick to the versiiied translation of the Psalms
of all our people for years and years before I could con- as we have them, which verily dismisses but does not
sent to such a thing. Verily, the sermon, as to the use solve the problem . . . .  " That these brethren are
to which it is put, is no hymn. Hence the argument we aIso in favor of combing the entire field of sacred liter-
have been considering is invalid. We see now how ex- ature for hymns, is especially plain from the following
ceedingly imperative it is, that a sacred song, intro- lines of Mr.  Voss' article. We quote: "Finally, to con-
duced. into public worship be doctrinally sound, and tend that the hymns of one e&zlesiastical body are in-
how absolutely necessary it is,  that a distinct brother- ferior to those of another (allowing that the authors
hood be able to declare, The possibility that this song resident in such bodies are spirit-filled) is to contend
is in error is so remote, that without any compunction that the work of the Spirit itself is fluctuating, in-
of conscience we introduce it into our public worship. ferior, and superior."
Should we allow ourselves to say this of an imported            In the second part of his essay, the writer presents
hymnal, of a hymnal comprised of songs collected, ap- the fruits of his study of twenty-five Hymns and
praised, and approved within a space of three, or four, twenty-five `Psalms. We quote: "AS regards their
or five years ? Sureiy not.                                scriptural soundness, it may be said of the psalms, in-
    But how about the creed? Is not the creed essen- vestigated in our comparison, that all proved to be
tially a hymn, and are we not therefore compelled to reasonably sound, though not perfect, human inter-


        B .
      8.3 _h                                    T H E   S T A N D A R D   B E A R E R
      -__ ..-. ..,_- --- -..._-.. .._. ".-" -. ,.^ ____. - . . .._-.._  "---_- -..""" "---..-- ~    - _--.-__-.__-.".._"~ -_....._  ".-
      pretations of the scriptures . . . . Of the twenty-five in duty bound to choose limiting themselves to these
      hymns, which received our attention, this cannot be psalms.
      said. Five of these hymns gave evidence either of un-                 Reasoning 3. "Of the living Christ the entire Old
      sound interpretations of the scriptures or failed to Testament, including the book of Psalms speak only in
      sound any direct Biblical theme, while two additional a prophetic way . . . .  " For the remainder of this
      hymns, which although they cannot be said to be un- paragraph I refer the readers to the brother's essay.
      scriptural, nevertheless leave room for doubt as to the True it is, that the psalms of David promise the Christ
      meaning of their contents." These observations are in and that the New Testament scriptures are a record of
      full harmony with what  I wrote in my previous article the  fulfilment  of this promise. It is true, that the
      about the superior doctrinal soundness of the versified psalms do not declare the salvation of God in New
      scripture or psalm. I wrote: "It follows from the very Testament language. But I purpose to make plain in a
      nature of things that the free sacred song is much following article that this is not nearly as serious a
      more apt to be corrupt than the versified scripture. disadvantage as some would have us believe.
      And that for the simple reason that the latter is what                Reasoning 4. "In a word, the book of psalms has a
      it is, to wit, a versified scripture. The very fact that share in the shadow language of the Old Testament
      a poet sets himself to the task of versifying  a scripture and this language is reflected in the Psalter." I will
      is by itself a sign, that he is bent upon reproducing in not insert here the paragraph of which the above sen-
      song the truth. For it again follows from the very tence is the introduction. Let the. readers turn to the
      nature of things, that if he were of a mind to corrupt brother's article and read to the end. My comment is
      the Word of God and thus to popularize a lie, he would that, though the brother, of course, meant no harm,
      not tie himself down to a text but would chose as his he nevertheless reasoned the entire Old Testament into
      medium of expression the free song." Mr. Voss is now oblivion. According to the brother's reasoning the Old
      in the possession of some evidence that his contention Testament Scriptures are without worth for the New
      to the effect that a sersitied scripture is as apt to be Testament church. Attend to the following statements
      corrupt as a free hymn is wrong.                                  taken from the paragraph in question. The brother's
                Another thing that the writer's comparison opened remark on the prayer in our Psalter, numbered 320 is:
       his eyes to is the need of a hymnal that will omit "This prayer no longer fits the New Testament church
      all hymns of a positively harmful or doubtful char- which can say with Simeon in the temple, `Mine eyes
      acter. But the writer should first make plain that we have seen thy salvation."  " Another illustration: "No.
      need a hymnal at all. In the sequence he attempts to 336 of the Psalter, _`For thy word and thy salvation,
       do this very thing. His reasonings are six in  num-' Lord, my eyes with longing fail." The brother's com-
       b         e    r    .                                            ment reads : "Here again  t.he psalmist expresses a long-
                Reasoning  1. "By limiting ourselves in our sacred ing for the appearance of the Word made flesh, but the
      song to the hundred and fifty psalms of David, we set New Testament church need not express this longing,
      these scriptures apart. The result is, that they cease for the Word was made flesh." The brother continues :
      to.be the Word of God and drop to the level of a fine "It may be argued-that even more in the new dispensa-
       piece of literature." Is it really as bad as this ? I tion the salvation for which the psalmist longed, is
      can't see it. True, to reject a book from the Bible or not completed, and that therefore, these words are still
       the Canon is to declare that the rejected book is not appropriate. Although this statement in itself is cer-
       t,he inspired Word of God. Are we actually denying tainly true, it must nevertheless be admitted, however,
       the canonicity of the hundred and fifty psalms of David that this was not the purpose of the writer . . . " If
       by limiting ourselves in our sacred song to these the brother had known the implication of a statement
       psalms? That is the brother's contention. The  Hol- of this kind, I feel certain that he would never have
       iander would say, "Bottschafer  slaat nu door."                   made it.
                Reasoning 2.  " . . . . it is the duty of the church         The brother seems to have felt, that his reasoning
       also in song to express the complete truth of the Word don't do at all for he put the question: "Is the Old
       of God as is done in preaching and teaching and in- Testament, then, of no value to the New Testament
       corporated in our creeds and confessions. This the church. `We answer decidedly in the affirmative."
       book of psalms, separated from the Word of God does                   If the brother is of the conviction that the Old
       not do, and it follows that any rigid versification  of this Testament scriptures have value for the church of the
(I     part of scripture must of necessity share its lack of new dispensation, he must declare his reasoning false.
       completeness."           I agree to this, providing the `Lord         In a following article I purpose to uncover the
       would give us the necessary talent to produce this song. fallacy of the reasoning in question. In this article I
       But if our churches must choose between limiting them- will make plain, that without this so-called shadow lan-
       selves in its sacred song to the versified scripture or guage the faith of New .Testament  believers cannot
       hundred and fifty psalms of David and importing a flower.
       hymnal, I am of the conviction that our churches are                                                              G. M. 0.


