248                                         T H E   S T A N D A R D   B.EARER
                             _---                                                                   -._-
                                                                  swered that the action taken was proper and serves as
                   Our Church Order                          .    one of the best examples of the serious striving of our
                             Article 9                            Fathers to maintain purity of doctrine. The, first
                                                                  exodus out of the Roman church occurred under the
         The original article reads: "Novices (Nieuwelingen),     fire of persecution. As long as persecution continued
       priests, monks and others who have left some sect shall    unabated there was little danger that men would break
       not be admitted to the ministry of the Church than with
   great care and caution after they have been well proved,       with the Pope and all he stood for except for the sake
   for a certain time."                                           of principle. Relatively soon however the forces that
                                                                  had arrayed themselves against the Protestant move-
   Let us first consider the original ruling in con- ment in the Netherlands showed signs of weakening.
nection with the historical circumstance from which it And the movement itself continued to make signal
rose. The word Novices in the ruling is evidently the gains. It became evident that Rome had had its day
signification of a class comprised of seceding priests, especially in the light of the developments of 1572. In
monks and the others, in all likelihood Anabuptisti.              this year the northern provinces had the remarkable
   The priests were office-bearers in the Roman courage to proclaim William of Orange Stadholder.
Church, those who were stationed in a certain place and This and other events gave to the influx into the Re-
the others, the itinerant priests, the walking Levitbes,          formed churches a new empitus. Monks and priests in
who went about administering to the spiritual needs of ever increasing numbers now swore off their allegiance
travelers, merchants, sailors  and  hunters. The monks to the mother church and joined themselves to the Re-
were men who devoted themselves to a certain form of formation in the hope of gaining new pastorates. But
godliness of their own devising and lived by vows to in view of the turn events had taken, our,fathers  seri-
obedience and poverty.               Their place of retire- ously began to question the motives of many of these
ment was the cloister where in a purely local sense new-comers. What was it that prompted them, love for
they lived secluded from the world. But the monk was Christ and His cause or the prospect of bettering their,,
a creature of like passions as the men and women from position and improving their condition of life? Our
whom he separated himself and thus went into retire- fathers understood that in too many cases old ties were
ment with a heart that by itself was a world of sin. being severed solely because the Reformation was now
The evidence of this is that at the time of the Reforma- being hailed as a movement with a future. So they
tion many monastaries yet not all were found to be threw up a wall about the office and provided this wall
veritable cesspools of corruption. The Anabaptists de- with a door - Article 9 - and resolved to open it to
nied the validity of infant baptism and, of course, main- such only who when examined and tried showed them-
tained that those who had been baptized in their in- selves up as worthy from both a moral and an intellec-
fancy ought to. be baptized again. Their world- and tual point of view. Not only seceding clergymen but
lifeview  concentrated itself upon the false antithesis of laymen as well were placed under the necessity of sub-
nature and grace. The most obnoxious feature about mitting to this trial. Only in case of successful issue
this sect was and still is a subjectivism that borders on were they to be admitted to the office.
rationalism. Breaking away from Scripture, the  Ana-                 It is to be observed that the original reading of
baptist built upon his religious experience. One of Article 9 (the article now under consideration) in addi-
their number, Johann Denk (1527) the learned human- tion to stipulating that the new-comer shall not be ad-
ist, taught an inner light superior to all Scripture, saw mitted to the office until he has been declared eligible,
in Christ only the highest human example of love, and after careful examination, denominates this person a
held that the Christian may live without sin.                     novice (nieuweling) first to be  proved.for  a set length
   In all likelihood the Reformed Churches as early as of time, placed.on  probation and then in the event he is
1568 (the Convent of Wezel) began to refer to the seen as a person fit for service to be called. What this
aforesaid persons (priests, *monks and Anabaptists) as trial consisted in is not known. It must have been
novices and to render their entrance into the churches some circumstance or situation that would show them
difhcult.  At least the Reformed Synod of Dordrecht up either as fit or unfit. However this may be, the sole
(1578) declared that Novices, laymen as well as clergy- reason the novice was temporarily barred from the
men, who broke with the papacy or any other sect, office seems to have been the ignorance of the churches
should not be admitted than with caution and prudence respecting his fitness. This reason was cogent. Wrote
after a period of probation. The question may be asked Paul to Timothy, "Lay hands suddenly on no man,
whether the Reformed churches in view of the fact neither be partaker of another man's sins" (I Tim.
that they themselves had but recently come into being 5 :22).             The apostle, however, advances still another
as churches with a membership comprised of persons reason why the office should be placed beyond the reach
having broken with the very sects and institutions of the "Novice," that is, one newly come to the faith.
which these "novices" now were forsaking, did well in The "novice" in office would be lifted up with pride and
setting these "newcomers" off as a class of persons of as one so lifted fall into the condemnation of the devil.
a more or less undesirable type. To this must be an- I Tim. 3:6. This description is clear and true to life.
                                                                                                             P


                                   T H E   S T A N D A R D   B E A R E R                                                 249
                      -.-        -_ll_                -..-_-l.                                     _.._..__.I__._,. I    -
Place the `novice' in office and without fail it will occur sion. But let the brotherhood that admitted him know
to him that, whereas he was chosen and others in the that it reaps what it sowed, that it is being punished
church, with a faith tried and approved and to which for refusing to act in agreement with the instruction
they came long ago, were left, he, the novice, must be a of Christ.
personage with remarkable endowments, one who in a                Why does a brotherhood clothe the novice with the
short time made such progress and is now so far in office? The reason cannot be that he is grounded and
advance of the others that the brotherhood he joined, settled in the faith and thus eminently abIe to rule and
having recognized his marvelous power, concluded that to teach ; for he is a novice. It must be then that he
it would be nothing short of a calamity should it fail to is selected for some carnal reason. Perhaps the man
vest him with the office. Fact is, however, that the
novice in virtue of his being what he is, a novice, is has money. Or perhaps he is a man with a name even
                                                            in that circle of men he forsook. And the brotherhood
still a babe in the faith and needs to be taught. Yet, covets this name. So it admits him to the office and
having been so singularly honored, he now rises before thus bathes itself in the glory and glomour that this
his mind as the master-spirit of the church whose word name radiates. And as to the novice, he falls into the
ought to be received as the end of all dispute. The man condemnation of the devil.  .For God resisteth the
is awed by his own imaginary greatness. And the sen- proud.
sation of awakening to  fmd himself so well thought of
is sweet. He is inflated nigh to the point of breaking.           Our fathers were aware of this as is evident from
He is lifted up with pride and glories in self. Deeming their rulings. The Synod of Dordrecht (1574) declared
himself st.rong, he is weak; for while in this state his that monks and priests aspiring to the office had to be
strength is not God but self. He is therefore a play- examined by the Classis. If it appeared that they were
thing for Satan. And as an office-bearer he is im- pure in doctrine and life and possessed the gift of
possible. The man's plight is sorry enough. And the "public address" they could be admitted. The Synod
brotherhood that contrary to the advice of the apostle, of Dordrecht (1578) resolved to .apply the ruling also
vested him with the office, will not be held guiltless. to Anabaptist new-comers. The following general
No greater injury can be done to a man than to clothe Synod added to the ruling the clause: "Shall not be ad-
him with the office before he has advanced beyond the mitted until they have passed through a long trial of
stage of a novice.                                          several month's duration." The Synod of `s-Graven-
   Let us analyze the aforesaid state and mental action hage adopted this amended ruling but rendered it less
somewhat more carefully. The novice in office without rigid by striking out the expression  %everal months"
fail will develop what today is called a superior com- and placing in its room "a certain time." The Synod
plex. He overrates his abilities. He esteems himself of Dordrecht (1619) again sharpened the article by
better than others and, in the words of Paul "looks ex- adding to it the clause that monks and priests, etc.,
clusively on his own things." His head being turned, "shall not be admitted- than with great care and
he is now constitutionally unable to appraise himself caution."
correctly, to form a true estimation of self. He thought          The article as revised and amplified by this synod
himself to be a beginner in the faith; but the brethren reads: "Novices, priests, monks and others who have
thought otherwise. And he is only too glad to acquiesce left some sect shall not be admitted to the service in
in their opinions. Now an inordinate self-esteem always the Church than with great care and caution, also after
goes hand in hand with pride. Pride is a mental state they have been well proved for a certain time."
that represents an action consisting in one regarding             It is to be noticed that the clause, "after they have
the self as the source and fount of whatever virtues        been examined by the classis"  was dropped and the
and powers one possesses or thinks he possesses. The clause, "shall not be admitted than with great care and
proud one therefore rests and glories in self. Pride is caution . . .  " placed in its room. The change, how-
sheer Atheism. The humble `man is one who acknowl- ever, involved the churches in no loss of something that
edges that he is creature, the issue of God's will. He should have been retained, for the substitution  calIs for
therefore comes to rest in God and glories in what the an action same as for the action signified by the
Almighty has achieved in respect to him and is achiev- clause that was dropped. The imphcation  of the sub-
ing in and through him. The humble man glories in stitution is plainly this: Novices, etc.,  shah not be ad-
the cross, lifts up, exalts God and debases self. The mitted to the service of the church  before being  ez-
proud man lifts up self and debases God.                    amined  by the Classis with great care and caution. And
   But if the novice in office with his imaginary gifts the stipulation, "also after they have been proved for
and powers rest in God, is he proud? There is no sense a certain time" in ail likelihood calls for an action that
in asking this question. For inordinate self-esteem is consisted in the examinee preaching "a word of edifica-
pride, is pride in action.                                  tion" in public worship. This trial was continued until
   The novice then developes into a proud office-bearer. the churches felt free to admit him.
Being proud he lords it over Christ's heritage and thus           The deliverance of Dordrecht (1619) appeares in
abuses the flock which he deems his exclusive posses- its  unaItered  form in the revised Church Order of the


250                                      T H E   S T A N D A R D   B E A R E R
          - - -   __......  "___.^_""                                     ---_^ ..-..-_.._.-.-.....-.-        -__--_
"Gereformeerde" churches of the Nteherlands. But has advanced beyond the stage of the novice. The
the Christian Reformed Churches of North  America clause at least allows this construction.
saw fit to depart from the aforesaid deliverance. The          One more remark.  The expression, "ministry in
article as revised by these churches reads: "Preachers the Church" is not the equivalent of the term "kerken-
without fixed  charges, or others who have left some dienst." The term "kerken" is here an attributive that
sect, shall not be admitted to the ministry in the serves to set the service signified off from every other
Church until they have been declared eligible, after kind of service.             The expression "Ministry in the
careful examination, by the  Classis,  with the approval Church," on the other hand, was coined by a mind
of Synod." The difference between this revision and that conceives of the aggregate of churches comprising
the corresponding original is conspicuous. The names the  deno,mination  as  The Church.
`Novices,' `priests' and `monks' were dropped in favor         It is certain that the "Gereformeerde" churches in
of the name "preachers." The entire second half of the Netherlands did well in keeping themselves to the
the original was cut away. To the half that was re- rendering of Dordrecht.
tained clauses were af-lixed that cannot be said to re-        It is plain from these various rulings of our fathers
produce the thought contained in the original phrase- respecting the matter at hand that in their quarrel
ology. The original requires more and excels in acute- with the Roman church they were constrained not by
ness. In distinction from the revision in question it a malicious hatred but by love for Christ and the truth.
asserts that the novice be examined with great cure, The Roman priest and the monk they received and gave
and that he be proved for a time before admitted. It is them pastorates if worthy. And many of these priests
so plain that the original issued from., minds to whom were worthy and had all along been fighting the good
purity of doctrine was everything. Why was it neces- fight of faith as office-bearers in the Roman church.
sary to drop this clause?                                   Consider that one of the reasons the Reformation
       The word "Novice" could have been retained, it struck first in what is now Belgium is that in this
seems to me. For this term was taken from Scripture region the soil had been prepared by priests and monks
and therefore immediately carries the mind back to the and others.
important mandate of Paul: "No novice lest he be lifted        As early as 1106 a great preacher, Tanchelinus by
up with pride." The omission of this name represents name, was laboring to purge out the leaven of the
a distinct loss. And what was gained by the omission papacy in these parts. In the thirteenth century ap-
of the names "priests" and  L`monks"? Did the Roman peared William Cornelius of  Antwerp  with a purer
Catholic church pass out of existence with the death doctrine on the Eucharistic sacrament. Then in the
of the Reformers? Observe further the clause, "Preach- same century followed the name of Nicholas of Lyra.
ers without a fixed charge . . . shall not be admitted He came with his commentary on the Bible. In the
to the ministry in the church . . . .  " I ask, can a fourteenth century a number of Waldenses, driven
preacher witlz n fixed charge be admitted to the min- from southern France, found rest in the cities of the
itry? Surely no. The phrase is superfluous. Further, Netherlands.           And they brought with them the
the original article is so worded that it can be used to Romaunt version of the Bible, which was translated in
safeguard the office of ministers of the gospel not low Dutch rhymes. In this same century came Gerard
merely, but also the office of elder and that of deacon,                                           ~~---
                                                            of Groot another sower of the seed of the Word. No-
to safeguard them against the novices. Strictly speak- where, in short, had the forerunners of the Reforma-
ing, the revision in question cannot be so used ; for it tion been so numerous as on the sea bordering this
singles out the preacher and  con&es itself to the land.
matter of the admittance of the preacher to the min-           In 1420, Henry of Ghent, archbishop of Tournay
istry. In agreement herewith it speaks of an examina- published a book in which he boldly challenged the
tion by  Classis  with the approval of Synod. The orig- Pope's power. Matthias Grabo, a monk, was cast into
inal article on the other band makes mention of novices a dungeon for publicly defending the proposition that
and stipulates that they shall not be admitted to the "the clergy are subject to the civil powers." Henry
"Kerkendienst." Nothing is said here of examination Loeder, prior of the Monastary of Fredesweel, wrote
by  Classis with approval of Synod. It means that the to his brother in the following manner: "Dear brother,
original is in a good sense more general and therefore the love I bear your state, and welfare for the sake of
more serviceable. We have need for the original, for the blood of Christ, obliges me to take a rod instead of
an article that safeguards all three offices and not a pen into my hand. I never saw those cloisters flour-
merely one of them.                                         ish and increase in godliness which daily increased in
       Finally, the original article (of Dordrecht) excels temporal estates and possessions . . . . The filth of
for still another reason. In distinction from the revision your cloister greatly wants the broom and the mop.
in question, it plainly  pIaces the three offices beyond the Embrace the cross and the  crusified Jesus and you shall
reach of the novice: for it requires that he first  be find full content." John Van  Kempen,  prior of the
proved  for  cr  time  before he be admitted, or, otherwise cloister "The Visitation of the Blessed Lady" is found
said, that the churches wait with calling him until he rebuking the monks in these words,  "We would be


                                   T H E   S T A N D A R D   B E A R E R                                          251
                                                                                     l_l....__           --.-_
humble but cannot bear contempt; patient, without op-
pression or suffering; obedient, without subjection;                           I n g e z o n d e n
poor without wanting anything."                                     Mijnheer de Redacteur!
   There follow, as we approach nearer the Reforma-
tion, the names of Thomas a  Kempis and John Hessel.             Vergun mij een plaatsje in onze Standard Bearer,
They went onward, showing men the way of life. Thus bij voorbaat mijn dank.
was there planted an incipient rebellion against prevail-        Het is een feit - door de praktijk des levens be-
ing conditions. What gave impetus to the movement vestigd - dat vooroordeel jegens personen, overtuigin-
was the writings of Wycliffe. Then followed in the gen, enz., op grand  van sleurisch volgen van anderen,
next century the martyrdoms of Huss and Jerome, the tot de grootste  schade en teleurstelling in dit leven
report of which was circulated as far as the banks of leidt.
the Rhine and the shores of the North sea, and led men           Dit was mijn persoonlijke bevinding jegens u en
to inquire into the teachings of the Waldenses and the uw heerlijk werk. Op gezag van uw tegenstanders,
writings of Wycliffe. At  Antwerp  the prior of the mannen  van naam in de Chr. Ger. kerk in Amerika ; van
Augustinian cloister was preaching a pure gospel, and de  Synode,  .enz.,  veroordeelde ik urn arbeid, als een
                                                                          .
nearly all the inmates were zealously sowing the seed werk van elgengerechtige opstandigheid; dus veroor-
of the Word. Two of their number, Hendrik Voos and deelde u op gezag. Zelfs mijn vooroordeel bleef, ook
Johannes van Esch, were burnt at the stake in 1523. toen  ik in voortdurende oppositie kwam, tegen de  voort-
So it appears that among those who had been instru- durende afglijding der Chr. Ger.  kerk van onze Geref.
mental in opening the way for the great struggle that belijdenis; ja zelfs,  toen geestverwanten van u mij  zei-
was now to begin were also found priests and monks.          den:  "U spreekt en verklaart Gods Woord juist als Ds.
   In this country Lutheranism first entered, there- Hoeksema."
upon Anabaptism by which it was largely displaced.              Ik was, onbewust, uw geestverwant, omdat de Ger.
But in 1561, when the Belgic Confession was being waarheden  - mij dierbaar vanaf  mijn prille jeugd  -
drafted by Guy de Bray, Calvinism was winning many door u werden gehandhaafd en in zijn eigen beteeke-
converts among the middle classes. Reformed congre- nis toegepast op den geestesstrijd onzer dagen.
gations were formed.                                            Alle ernstige Geref. broeders in de Chr. Ger. kerk
                                            G. M. 0.         zou ik willen toeroepen : "Onderzoek ! Werp uw voor-
                                                             oordeel, uw gemakzucht af! Wordt wakker,  staat op
                                                             uit uw sluimer en toon de oude energie onzer vaderen,
                                                             zoekend voor uzelf, het volle rijke  licht des Woords en
                                                             Geref  belijdenis.`"
  - The Lord hath been mindful of us; He will bless U.S.        Geachte Redacteur, in plaats van te schrijven over
                                           Ps. 115 :12.      kerkelijke toestanden in het Westen,  voel ik mij ge-
                                                             drongen, Uw Eerw.`s aandacht te bepalen bij Prof.
         My Father! what am I, that all                      Heyns'  schrijven,   "Dogroatische  Onderwerpen" in "De
         Thy mercies sweet like sunlight fall                Wachter."
              So constant o'er my way?                          Wonderlijke tegenstellingen, inconsekwenties, hoe
         That Thy great love should shelter me,              is het mogelijk, dat zulke stellingen, verklaringen, door
         And guide my steps so tenderly                      zonen  van onze stoere, beginselvaste, Gereformeerd be-
              Through every changing day?                    lijnde  vaderen  zoetsappig  worden  geslikt. Hoe een
                                                             hoogleeraar, een der steunpilaren der Chr. Ger. kerken,
   What a strength and spring of life, what hope and worstelt  - want het schijnt voor hem hard werk -
trust, what glad, unresting energy, is in this one de geestelijke grondslagen dier kerk te ondermijnen.
thought,  - to serve Him who is "my Lord," ever near            Allereerst wensch ik op twee verklaringen - waar-
me, ever  .looking on ; seeing my intentions before `He mede ik het ten deele roerend  eens ben - den nadruk
beholds my failures ; knowing my desires before He te leggen, te weten: Zijn Eerw. schrijft : de uitdruk-
sees my faults ; cheering me to endeavor greater things, king, Aanbod van Genade komt in de S&rift nice voor,
and yet accepting the least; inviting my poor service, maar de zaak zooveel te meer, die is te vinden, enz., dus
and yet,. above all, content with my poorer love. Let menschelijke philosophie, uit de Schrift afgeleid. Vraag
us try to realize this, whatsoever, wheresoever we be. den Modernist, den Christen Scientist, ja alle secten en
The humblest and the simplest, the weakest and the zij zullen u hetzelfde antwoorden; duidelijk en klaar
most encumbered, may love Him not less than the naar den eisch des tijds en steeds voortschrijdende
busiest and strongest, the most gifted and laborious. wetenschap, is hun stelling in den Bijbel te vinden; '
If our heart be clear before Him ; if He be to us our maar nog opmerkelijker, de Prof. schrijft, dat de be-
chief and sovereign choice, dear above all, and beyond wijsgronden, aangevoerd eegm de leer van een alge-
all desired; then all else matters little. That which meen welgemeend aanbod van genade en zaligheid  on-
concerneth us He will perfect in stillness and in power. zueerlegbaar  zijn  - niets tegen valt te zeggen, dus


                                       `jil<B  STANDARD  B E A R E R                                                 i53
                                              -_lll___
 woeste angstgolven stllde, door.Zijn machtwoord  "daar
 zij  geloof," en Luther greep en jubelde door tranen,  en         A Catechism On the History of the
 was een strijder Gods tegen  die leugen der kerk. Tech                Protestant Reformed Churches
 was die duisternis zondig voor Luther, wijl zij voort-
 vloeide uit den zondigen mensch.
    Voorts beschrijft de Prof. het Evangelie als een al-                      *                 PART TWO
 gemeen welgemeend aanbod met zekere inbezitstelling.                                            -         -
 God doet  dus van Zijnzijde alles wat noodig is, naar
 Zijn wil om allen te zaligen, en de mensch wil niet, en                                              I
 God neemt dat reeds in bezit gestelde terug, als die                      ON  THE.  ARMINIAN   DOCTRINE OF
 koning deed in de gelijkenis van den onbarmhartigen                                       C
 dienstknecht. Droevig!                                                                    OMMON  GRACE
    Ik vind dat de Prof. voor al zijn stellingen geen               1. why are you a member of the Protestant Re-
 enkel  standhoudend bewijs aanvoert, noch kan aanvoe-           formed Churches ?
 ren. De door hem aangehaalde teksten betreffende de                Because it is my conviction that every one is con-
 uitnoodiging van alle hongerigen en dorstigen, enz., science bound to join himself to the purest  manifesta-
zijn  allen  particulier.                                        tion of .the Church of God on earth.
    Allen die den Heere noodigt zijn bepaaldelijk aange-            2. HOW do  YOU  determine what is the purest  ma&
duid te zijn in zekere persoonlijke hoedanigheid, te we- festation  of the Church in the world? ~
ten, hongerig, dorstig,  willend,  biddend, kloppend,  zos-         BY the criterion of the distinguishing marks of the
kend, enz. Waarnaar ? Genade.  en zaligheid.                    true Church.
    De wereld hongert naar aardsche zaken: dorst, `v&l,             3.  Which are these distinguishing marks of the
klopt, zoekt, enz., naar aardsche  dingen. Satan hon-  true  Chur*  ?
gert en dorst naar verslinding.  Doch al die honger,                The pure preaching of the Word of God ; the ad-
dorst, dat streven en begeeren van den natuurlijken ministration of *the sacraments according to the in-
mensch is  &n concentreering, toespitsing, van  haat stitution  of Christ ; and the proper exercise of Christian
' jegens God' de Vader en den Zoon, voor al diegenen is disciphne*
het geestelijk voedsel, genade en zaligheid als de roode            4. It is a great sin to unite oneself with.a Church
lap voor den stier.                                             other than that which is, according to one's conviction
    Doch die God de Heere  aan zichzelf ontdekt, die the purest m&nifestation  of the true Church ?
Hij de som-zijns haats - zijn vroegere-hanger  en by                It is; for, by doing so .one .knowingly  co-operates
geeren - doet zien in erkenning van eeuwige doer@ with-`those forces that always  tend to  the%evelopment
waardigheid, die hongert, dorst, zoekt, klopt, bidt, enz., of the false Church. A Church need not be wholly
om genade en zaligheid, die alleen!                            false and corrupt to justify separation from its fellow-
    De Noodiger bewijst door den aard en natuur van ship. Every Church is false in the measure that it
het voedsel de soort en hoedanigheden der hongerigen departs from the Word of God, corrupts  the. Sacra-
die Hij noodigt.                                                ments  and becomes lax or perverse in the exercise of
    Schrijft de Prof. van twee willen bij God, te-weten,         Christian  discip1ine*
een wil des besluits en een wil des bevels, dan eischt              5. But why cannot you be a member of the  Chris-
de eenheid, heiligheid, souvereiniteit Gods, dat die wil tian Reformed Churches of America ?
des bevels uitvoert, openbaart,  toepast  wat de wil des            Because they would demand of me to express  con-
besluits  :jnhoudt  in zuivere volkomenheid, daar is bij formity with the Three Points adopted in 1924. These
God geen t?veede evenwijdig loopende wil, als bij de Points were added to the Confession of the Reformed
door den Prof. geteekende koning, want geen  omstan-            Churches by the Synod of Kalamazoo in 1924 and since
digheid, geen macht bestaat es buiten God die Hem that time they are an integral part of the Confession
zou kunnen. dwingen te doen in strijd met Zijn wil des of the-Christian Reformed Churches. And they officially
besluits. Want Hij, onze God, is de alleen machtige, de expel or bar from their fellowship every one that will
alleen souvereine.                                              subscribe to the Three Forms of Unity, viz., the Heidel-
    Doch gelukkig, hoewel  dit lied van aftakeling der berg Catechism, the Belgic or Netherland Confession,
waarheid komt uit het Geref. Sanhedrin, tech niet alle and the Canons of Dordrecht, but refuses to express
predikanten en lidmaten in de Chr. Geref. kerk  stem- agreement with the Three Points. And seeing that I
men hiermede in. Ook nu heeft de Heere nog vele ge- cannot sign these Points of doctrine they certainly
trouwen in Israel, die hun knieen niet hebben gebogen make it impossible for me to affiliate  myself with them.
voor menschelijke wijsheid,  doch die  zich, helaas !  ver-         6. Which are those Three Points of which you are
borgen houden in de spelonken van menschenvrees.                speaking ?
    Laat ons ook hen  dragen  op de vleugelen des gebeds.           For the present I refer you to Chapter V of Part
                                                                 One of this Catechism for an answer to this question.
    Los Angeles, 26 Jan. 1933.              S. De Boer              7. But why can you not subscribe to them?


254                                   PHE      STAPf\;iDARD   3333~RER

       Because they embody the doctrine of Common many in the Reformed Churches of the  Netherlands at
Grace which is contrary to Scripture and to the Re-          that time.
f o r m e d   S t a n d a r d s .                               b. That God determined to accept in Christ all
       8. What is this doctrine of Common Grace which penitent and believing sinners ; to condemn all that re-
you consider un-Scriptural and un-Reformed ?                 mained impenitent and unbelieving under the preaching
       To answer this question adequately it will be expe- of the gospel. Even this proposition, as it stands, could
dient that I explain, first, the doctrine as it was in- not very well be gainsaid. However, it very really im-
troduced and expounded by Arminius and his followers plied a serious departure from the Reformed Faith.
in the beginning of the seventeenth century; secondly, For, if Arminius had been asked to explain this second
the doctrine as it was most elaborately developed by proposition, it would have become evident that in his
Dr. Abraham Kuyper; and thirdly, the same doctrine opinion it depended, not on God's sovereign determina-
as it is embodied in the Three Points, for these Points tion, but on the free will of man whether or not he
really represent a combination of the Arminian and would repent and believe in Christ.
Kuyperian  view of Common Grace.                                c. That God ordained the means of grace unto sal-
   9. Who was Arminius ?                                    vation. Again, on the face of it, this statement is so
   James Arminius (Jakobus Harmsen)  was a .Dutch           evidently true that no one would think of rejecting it.
Theologian of the Reformed Churches of the Nether- Yet, in the mind of Arminius it implied that God on
lands. He was born in Oudewater, the Netherlands, in His part earnestly willed and revealed the salvation of
1560, one year after Guido de Bres composed his all  that hear the gospel and that He provided all equally
Ar&les  *of  Faith,  now  OUI Netherland Confession, with the means of grace. These means of grace, there-
three years before the  Heidelberg Catechism was  pub- fore, constituted a general and well-meaning offer of
lished, and four years before the great reformer of salvation to all that hear the Word preached.
Geneva  linished his life's work. He studied at the             d. That God, foreknowing who would believe and
University of Leyden from which he graduated in repent and who would not believe in Christ, fore-
1582, continued his studies under  Beza at Geneva, ordained particular persons unto salvation. This last
where that disciple of Calvin was, at that time, lectur- proposition rather clearly expresses Arminius' concep-
ing on the epistle to the Romans, made a visit to tion of Predestination. He did not deny apparently the
Padua and Rome, returned to the Netherlands in 1587, doctrine of election and reprobation. Yet, by stating
and became minister of the Divine Word in the Re- that God's election and rejection depended upon His
formed Church of Amsterdam. Although even in the fore-knowledge. he actually made God's decree de-
period of his ministry he created suspicion with respect pendent on the will of man. This is the Arminian doc-
to his orthodoxy, and although he found strong oppo- trine of election and reprobation on the basis of fore-
sition especially on the part of Gomarus, who at that seen faith and foreseen unbelief.
time was -professor of Theology in Leyden, Arminius             12. Did the death of Arminius in 1609 check the
was appointed professor in the University of Leyden progress of his deviating views?
and became co-laborer with Gomarus till the day of              On the contrary; the doctrine of Arminius was after
his death on Oct. 19, 2609.                                 the heart of man and he had gained many discipIes.
   10. What influence did Armin& have as professor                                                               --.---
                                                            The Arminian views were preached from many a pulpit
in Leyden ?                                                 and taught in many a school. The followers of Arminius
   It soon became evident that in. his views of Pre- also further developed and more clearly expounded the
destination he departed from the accepted Reformed views of their master. As early as 1610 they were able
Faith. He not only developed these deviating views to offer five propositions as an expression of their be-
but instilled them into the minds and hearts of his liefs. These were called the  Remonstrance.
students, not only in the lecture-room, but also in             13. Which is the first proposition of this Remon-
private sessions with his disciples. And being an able strance?
scholar and of a pleasing and refined personality, his          "That  God by an eternal, unchangeable purpose in
influence was profound and widespread as soon become Christ  Jesus,  His Son, hath determined  out  of the
evident in the preaching from many a Reformed pulpit fallen, sinful race of men, to save in Christ, for Christ's
in the Netherlands.                                         sake and through Christ, those, who, through the grace
   11. Which views did Arminius personally develop? of the Holy  Spirit shall believe in this His Son, Jesus,
   The following :                                          and shall persevere in this faith and obedience of faith,
   a. !l%at God ordained Jesus Christ to be Mediator. through this grace, even unto the end; and,on the other
This proposition, though it might be criticised  for its    hand to leave the incorrigible and unbelieving in sin
vagueness and indefiniteness, could of course, be sub- and under wrath and to condemn them as alienate from
scribed to by all that embraced the Reformed Faith.         Christ; according to the word of the gospel in John
In its general form it could not be attacked and care- 3 :36: He that believeth on the Son hath everlasting
fully avoided the questions that occupied the minds of life, but, he that obeyeth not the Son shall not see life,


          .                           T H E   S T A N D A R D   B E A R E R                                                     255
hII__--....                                ^ ..^-.. __ -......-                              - -...-.-. ~--..-._--.-  ..___._-- "-._
the wrath of God abideth on him ; and according to of the world, died for all men and for every man, so
other passages of Scripture also."                                 that He has obtained for them all, by His death on the
    14, Could there be any objection to the doctrine cross, redemption and the forgiveness of sins ; yet so,
expressed in this proposition  ?                                   that no one  actually  enjoys this forgiveness of sins
    Seemingly not. The superficial reader might easily except the believer, according to the word of the gospel
accept this as `sound Reformed truth. No doubt, the in John 3:16: For God so loved the world that He gave
terminology of this proposition is calculated to deceive His only begotten Son, that whosoever believeth on
the minds of the imprudent and inexperienced just like Him should not perish but have everlasting life; and
the terminology of many a modern sermon and also of in the first epistle of John 2 :2: And he is the propitia-
the Three Points. It seems to teach an eternal and tion for our sins and not for ours only, but for the sins
unchangeable counsel of God and apparently it ascribes of the whole world."
all the work of faith and salvation to the grace of the                22. What is your objection to this article of the
Holy Spirit.                                                       Remonstrance ?
    15. Do you mean to say, then, that in this  first                  That it teaches the error of universal atonement,
proposition the Remonstrants deny the Reformed doc- maintaining that Jesus Christ died for all and every
trine of Predestination?                                           man.
    I most certainly maintain this.                                    23. But does not the article plainly restrict the
    16. But how can you sustain this position?                     actual fruit  of-the  death of Christ to believers?
    By pointing out, that in this first proposition the                It does ; yet, while it also maintains that in Christ's
Arminians or Remonstrants do not teach that God's and God's intention the suffering of the cross is for all
counsel is sovereign and independent, but contingent and every man, it makes the cross of Christ of none
and dependent on the faith and unbelief of man. The effect for many. And again, the determining cause of
objects of God's election are  those  that believe;  the ob- the effect or none effect of the death of Christ is the
jects of reprobation are the  incorrigible and unbeliev- will of man.
ing. This is identical with the last proposition of                    24. Is this also a serious error?
Arminius, that God's election and reprobation are de-                  Most certainly; for, it necessarily implies the denial
termined by His foreknowledge of those, that would and of the truth of vicarious atonement. Either, Christ's
those that would not believe in Christ.                            death is atoning so that it actually is the satisfaction
    17. How would you express the difference between of God's justice for all our sins, but then all for whom
this proposition and the Reformed Faith sharply?                   He died and rose are certainly justified and saved ; or,
   Thus: according to the first proposition of the Re- by the death of Christ for all whom He died are not
monstrance the counsel of God is determined by the certainly justified and saved, but then His death cannot
faith and unbelief of man ; according to the Reformed have been atoning. The doctrine that Christ died for
view the counsel of God is the ultimate determining all men is the beginning of Modernism.
cause of faith and unbelief both.                                      25. What is the third proposition of the Remon-
   18. Did you say: also of unbelief?                              strance ?
   Most certainly ; God did not only determine who                     "That man has not saving grace of himself, nor of
should, but also who should not believe in Christ. And the energy of his free will, as he, in the state of his
in both elements of this determination He is absolutely apostacy  and sin, can of and by himself neither think,
sovereign.                                                         will nor do anything that is truly good (such as saving
   19. But do not the Arminians clearly state that a faith eminently is) ; but that it is needful that he be
man can believe through the grace of God only?                     born again of God in Christ, through His Holy Spirit,
   They do, I admit. But this does not alter the and renewed in understanding, inclination or will, and
tendency of their first proposition in the least. For, all his powers in order that he may rightly understand,
they would explain, that God chose those  who should think, will and effect, -what is truly good, according to
be urillimg  to receive the grace of the Holy Spirit, and the word of Christ in John 15 :5 : Apart from me ye can
that He rejected those who should not be so wi&ng, do nothing."
which clearly makes the will of man the determining                    26. Is there any objectionable element in this third
cause of the counsel of God.                                       article ?
    20. But is this such a serious difference that it                  Not when it is considered all by itself. The truth of
would justify separation from a Church that holds the the total depravity of the natural man and of his total
Arminian view ?                                                    incapability of contributing anything to his own salva-
    It most certainly is. For, the deepest question tion, is certainly expressed in the strongest terms. Yet,
underlying this difference and determined by it is, this article and its strong language are deceptive as is
whether God or Man is really GOD.                                  evident as soon as it is read in the light of the pre-
    21.  How does the second proposition of the Re- ceding propositions of the article that immediately fol-
monstrance read ?                                                  lows. For, although the Remonstrants seem to teach
    "That agreeably thereto Jesus Christ, the Saviour that salvation must be solely the work of God and that


 256                                                                                                            *
                                       T H E   S T A N D A R D   B E A R E R
---.."-              - -.... -.-..^     -                        _---
the natural man without grace can do nothing that is and that Jesus Christ assists, them through His Spirit
truly good, yet, in fact they deny this, when they pres- in all temptations, extends to them His hand ; and if
ently add that man must show himself worthy to re- only they are ready for the conflict and desire' His help,
ceive this grace. The grace of God is not irresistible. and are not inactive, keeps them from falling, so that
    27. Where do they teach this error?                          they by no craft or power of Satan can be misled, nor
    In the fourth proposition of the Remonstrance, plucked out of Christ's hand, according to the word of
which reads as follows:                                          Christ, John 10  :28: No one can pluck them out of my
    "That the grace of God is the beginning, contin- hand. But whether they are capable through  negh-
uance and accomplishment of  all good, even to this gence  or forsaking again the first beginning of their
extent that the regenerate man himseIf  without  preve-          life in Christ, of again returning to this present evil
nient, assisting, awakening, following and co-operative world, of turning away from the holy doctrine which
grace, can neither think, will nor do good, nor with- was delivered them, of losing a good conscience, of be-
stand any temptations to evil ; so that all good deeds coming devoid of grace, that must be more particularly
and movements that can be conceived must be ascribed determined out of the Holy Scriptures, before we our-
to the grace of God in Christ. But as respects the selves can teach it with full persuasion of our  minds.?
mode of the operation of this grace, it is not irresistible,        33. What is objectionable in this last article?
in as much as it written concerning many that they                  That it constitutes a denia1 of the perseverance of
have resisted the Holy Ghost,  - Acts 7 and elsewhere the saints even unto the end, through the almighty
.in many places."                                                grace of the Holy Spirit.
    28. What is the serious error of this proposition?              34. But do not the Remonstrants leave the doc-
    That it reduces the grace of God &d the work of trine of the perseverance of the saints an open ques-
the Holy Spirit to a mere offer and an attempt to per- tion ?
suade the sinner to accept the offer. It is a denial of             In the last part of the article they appear to leave
the efficacious character of the grace of God.                   this matter open for debate, for they state that they
    29. Does the article not imply a contradiction?              are not fulIy persuaded in their own minds, whether
    It does ; for, on the one hand it asseverates that the the saints can fall away from grace. But in the first
grace of God is the very beginning of all good ; on the part of this proposition they clearly deny the certainty
other hand it leaves the natural man the power to will of the perseverance of believers.
`or not to will, to resist or not to resist this grace of the       35. How do they do this?
Holy Spirit. But surely, to will the grace of God is                By saying that Christ will assist them through His
very positively a good. If the grace of God is really the Spirit and keep them from falling,  ;if  on@ they are
beginning of  all good man can do, it cannot follow but ready for the conflict and desire His help and we not *
must needs precede the will to receive it.                       ina&ve. For, in this statement the grace of Christ
    30.  What, then, is this article in effect?                  whereby only the saints are able to persevere, is made
    A denial of the doctrine of total depravity. For, if dependent once more upon the  will and desire and work
man is really totally depraved by nature, so that he is of man. And the truth is, that their very readiness for
wholly incapable of doing, thinking or willing  any good the conflict and desire to receive the help of Christ is
thing; if it is maintained that he is carnal and sold dependent upon the grace of God, which is-always first. ----
under sin, and that his mind is enmity against God, he              36. What Synod marks the close of the Arminian
surely cannot long for or will to receive the grace of controversy in the Netherlands ?
God.                                                                The famous Synod of Dordrecht of 1618-1619.
   31. Is there any relation between the denial of the              37. What was done by this Synod?
sovereign character of God's decree of Predestination               In five Canons or chapters of doctrine the Synod
and the denial of the total depravity of the sinner?             developed and set forth the true doctrine of Scripture,
    There is. The one demands the other. He that de- as confessed by the Reformed Churches, and rejected
nies the doctrine of sovereign election and reprobation the errors of the Remonstrants, always stating the
must also deny the total depravity of the  natura1 man. grounds on which these errors are rejected. These
If salvation is an offer there must be left in the sinner Canons of Dordrecht constitute a part of the Reformed
to whom the offer is made the power to accept the Confessions. They are printed in the back of every
offer.. For, to offer any good thing to one of whom we Psalter in use by our Churches and should be studied
know that he cannot accept it, is mere mockery.                  by every member of the Protestant Reformed Church.
   32. What is the last  a.rticle  of the Remonstrance ?            38. What may be learned from the five articles of
   "That those who are incorporated into Christ by a the Remonstrants ?
true faith, and have thereby become partakers of His                That one may express himself in rather strong
life-giving Spirit, have thereby full power to strive terms as believing in the Reformed truth, while in
against Satan, sin, the world and their own flesh, and actual fact he denies the very fundamenta1  principles
to win the victory, it being well understood, that it is of the Reformed doctrine and Confessions.
ever through the assisting grace of the Holy Ghost;                 39. What else may be learned from these articles?


                                          T H E   S T A N D A R D   B E A R E R ,                                          257
                             - -....-.                                                                             ---.---
    That there is an inseparable relation between one's
view of God and his conception of man. The whole-                                 I n g e z o n d e n   _
hearted confession of the sovereignty of God is content                  Geachte Hoofdredacteur !
to leave man as he is by nature, apart from the grace                We lazen onderstaand stukje in "De Volksvriend"
of God, dead in sin and misery. But in the same meas- van 17 November 1932; en dachten, dat het niet on-
ure as the sovereign grace of God is denied, man must wenschelijk was onzen  lezers eens te doen hooren  wat
be represented as having `the power to do good.                   ens volkje hier denkt  van het zoogenaamde aunbod van
    40. Of what significance is this with respect to genade. Om die reden zondeh we U dit stukje toe, ge-
the Three Points of 1924?                                         achte Redacteur, met vriendelijk verzoek om opname in
    It is a striking fact that, like the Remonstrance of onze Standard Bearer.
the Arminians, they also declare themselves concerning               U bij voorbaat dankend voor Uw welwillendheid,
man and God. And, while speaking of a certain com-
mon or general grace of God in the First Point, they                                         t.t.,
attribute the power to do good to the natural, unregen-                                                           G. V.
erated man in the Second and Third.-  But of this we                             DE WEDERGEBOORTE
must speak later.                         *           H. H.          Met aandacht heb ik gelezen, het artikel van Ds.
                                                                  Dick A. De Jong, van Lynden, Wash., over de Wederge-
                                                                  boorte, in de Volksvriend van 27 Oct. 1.1. Onwillekeurig
                    UP, YE SOLDIERS                               dacht  ik onder. het lezen: Hoe heb ik het nu met De
          All around the battle rages                             Jong? Stelt hij de Wedergeboorte als een daad Gods,
            With the host of sin and wrong;                       waar de mensch heelemaal lijdelijk in is; of is het een
          Only to the true and loyal                              actieve  daad des menschen ? Uit zijn artikel moet ik
            Shall the victory belong.                             haast  we1 opmaken dat het laatste wordt bedoeld, en
          Lo ! our Captain goes before us !                       we1 ten eerste doordat Nicodemus wordt beschouwd
            Shall we follow where He leads  ?                     als volslagen modern, omreden hij nooit van de Weder-
          Who is willing for the service ?                        geboorte had gehoord. Nu zou ik we1 eens willen vra-
            Who is ripe for noble deeds ?                         gen: Hoe kon Nicodemus zulks  weten? Zoo ver mij
                                                                  bekend, wordt dit heilgeheim, de Wedergeboorte, voor
          Lo, the ranks of sin and error,                         het  eerst  hier geopenbaard; en was het natuurlijk heel
            How they crowd upon our way !                         geen ongeloof, Iaat staan van een modern ongeloof, dat
          How they crush the souls immortal,                      Nicodemus daar  niets van af wist. De Wedergeboorte
            Which for help unceasing pray !                       was natuurlijk  toen  al van af de vroegste menschheid,
          Shall we, then behold them perish,                      we1 bij ieder kind van God aanwezig, doch onbewust.
            Lifting not a helping hand,                           Neen; m. i., was Nicodemus een zoekende ziel die heil-
          Speaking not a word of comfort,                         begeerig was, in de stilte van den nacht, al was het dan
            Tho' it be the Lord's command?                        ook om de vreeze der Joden,  met  zijn Heiland  te  spre-
          Let us, then, arouse and hasten                         ken. Als Schriftgeleerde zag hij zijn onkunde in. En
           To the thicket of the fight;                           daarom werd hij gedreven door Gods Geest om meer te
          Let us bravely do our duty                              willen weten van den weg des heils, die alleen is ge-
            In the struggle for the right.                        openbaard in Christus Jezus onzen Heere, vandaar zijn
          Precious souls of men are dying,                        nederig vragen. Waar  tech de wedergeboorte een daad
            And shall we be not to blame                          Gods is, waarin de mensch geheel lijdelijk is en geen
          If we sit in idle dreaming,                             bewustheid van heeft totdat het zaad der  wederge-
            Going not, in Jesus' name?                            boorte begint te ontkiemen was het voor Nicodemus een
                                                                  nieuw  evangelic,  hem geopenbaard door God Zelf.
                                                                     Ten  .tweede  trof mij in  verband  met de  wederge-
                     IN MEMORIAM                                  boorte de uitdrukking: Omdat het aanbod van genade
   Whereas it pleased our Heavenly Father to  take again unto zoo ruim is, en zoo eenvoudig, kunnen  velen het niet
Himself one of our active members,                                aannemen. Wanneer men dit oppervlakkig leest,  dan
                      MRS. S. DOUMA,                              klinkt het bepaald schoon. De genade wordt ons aan-
we, the Ladies' Aid Society of the Fuller Ave. Protestant Re-
formed Church do hereby express our heartfelt sympathy to the     geboden, en de mensch heeft de macht  om het aan te
bereaved family.                                                  nemen of te weigeren. Dan is het niet meer  God,.die
   Our hearts are filled with sorrow, yet we bow in humble sub- in u werkt beide het willen  en het werken naar Zijn
mission breathing the prayer, "Thy will be done"; and are com-    eeuwig  welbehagen,  doch dan wordt de mensch op den
forted by the assurance that she has entered into the rest #at    troon gezet en staat het geheel aan den mensch de aan-
remaineth for the people of God. Mrs. F. Bergman, Pres.           gebodene genade te weigeren of aan te nemen. En wat
                                 Mrs. J. Verhil, Sec'y.           blijft er dan over van eene uitverkiezing van eeuwig-


260                                    T H E   S T A N D A R D   B E A R E R
- -                                 ..--___.-        .-                 ._.__ ______I                                -..-._-
pelen. Ook die wankeling of twijfel geeft hem geen
genot. Johannes behoort niet tot de lieden  van "Nevel-                       I n g e z o n d e n
dijk" en is geestelijk geen  farnilie van "de spelonkie-
menschen," die met hun och, och, nooit verder komen.                                     Redlands, Calif., Feb. 6, 1933.
Johannes wil in het licht staan, geniet niet van zijn              Dear Rev. Hoeksema:-
geestelijke duisternis. Zijt gij degene die komen zou,
of, komt er nog een ander?                                      As a reader of The Standard Bearer and member
       Zijn ziel schreeuwt om zekerheid en hoe het ook of the Protestant Reformed Church of Redlands  and
kome, hij  wil uit Jezus' mond de zekerheid ontvangen, an old timer in California, I would like to write a few
die hem .hier,  op de burcht Machaerus, in zijn kerker lines for our.paper, may I?
ontbreekt.                                                      Some of the readers may remember me writing for
       Jezus zal hem antwoorden en den wankelenden  dis- "De Wachter" and "The Banner."  I have enjoyed
cipel weer vast stellen. Als de groote Medicijn-meester writing for them and for our people. Some have re-
stelt de Heiland niet slechts Zijn diagnose vast, doch ceived a blessing by reading these letters. May our
dient hem tegelijkertijd het medicijn der  genezing  toe. God bless these to our Standard Bearer readers.
       Schijnbaar ontwijkt Jezus de vragers, maar meer          Having just recently become member of our Red-
dan schijn is het niet.                                      lands Protestant Reformed Church, we are sharing
       Johannes heeft zijn aardsche Messias-beschouwing their fellowship and brotherly love. We are joyful and
als maatstaf aangelegd ter beoordeeling van Jezus en is happy in the Lord and thankful for what He has done
begonnen met de werken van Jezus,  als niet passende for us here in Redlands.
bij die gedachte, te  veroordeelen.   Bleef dit zoo dan         On Sundays we find a large audience listening very
zou het noodzakelijkerwijze uitloopen op een  geergerd       attentively to Rev. Vos and at our first meeting we
worden aan Jezus.                                            could tell they were taking in his words, like a thirsty
       Met die schijnbare tegenstrijdige werking zal de person takes in water, not only listening while being
Heere dan ook beginnen. Hier, Johannes, is het ant-          spoken to, we find they repeat them over when they
woord: Ik genees er velen, blinden worden  ziende, de got home, and therein find a blessing also.
kreupelen wandelen, de melaatschen worden  gereinigd,           Then, when we get in contact with- these folks
de dooven  hooren, de dooden worden  opgewekt, den ar- during week days, we hear them say, "I long for the
men wordt het Evangelie verkondigd. Dit alles stond Sunday to come, to  hear,God's  Word explained." There
vermeld in de Schriften en werd door Jezus heerlijk is a longing, hunger and thirst for the living waters.
vervuld.  Zich houdende  aan die Schriften, was het And surely when we meet in God's house with that
voor Johannes niet noodzakelijk in het  duister te  ver-     attitude, God does  fdl our hearts, and also we  fmd
keeren.                                                      brotherly love, peace, and joy among the brethren.
       Als Johannes acht slaat op deze werken, die werke-       Should not all this encourage us? For there the
lijk van iets ontzaggelijks getuigen, en daarbij bovenal Lord commands His blessing. These are the blessings
let op hun karakter, dan moet het tech we1 duidelijk that count, and God has promised if we seek Him and
zijn, dat deze  Iuide getuigenis gaven, van zijn Messias- His righteousness He will take care of all our earthly
schap.  Toegestemd moet worden,  dat er in het grijze needs for He knows our needs. Our heavenly Father
verleden sommige wonderwerken ook al geschiedden, knows better than we.
doch nooit kwamen ze  allen zoo tot openbaring als dit          God is providing wonderfully. It all reminds us,
nu het geval was, nu de Almachtige Zoon van God met how 22 years ago the Christian Reformed Church was
eeuwige kracht en Goddelijkheid den scepter zwaaide organized in Redlands  with just seven families and I
over dood en ellende en met oneindige  barmhartigheid        want to call our Los Angeles brethren's attention to
aan de gekenden het heerlijk Evangelie verkondigde. this, "Where %wo or three are gathered in His name,
Ze getuigden van licht en leven, wilt ge, van het licht He will be there."
des levens en gaven getuigenis van de eeuwige ethische          We have had reading services some twenty years
volmaaktheid des Vaders gelijk de Zoon die  weerspie-        ago where there were five at our meeting, still we en-
gelde. Zoo vliedt dan de twijfel om plaats te maken          joyed our service and our fellowship. So keep courage.
voor den blijden jubel der verzekerdheid des geloofs. There is a lot of room to expand, to grow. Take heart,
                                                             look to the Lord, keep on praying, keep on trusting in
                                                 w. v.       Him. God can use you and me to be a testimony for
                                                             Him. And, brethren, have you noticed this advertise-
                                                             ment, "Watch us grow"?
                                                                We are building a neat church, which will seat about
       Wij zijn vermaand om lichten te zijn in de wereid,    three hundred. A  fine church building, with a large
IyIaar het zwaarmoedige aangezicht en de klagende basement. I would like to see a picture of it appear in
stem  nullen niet veel licht  noch vroolijkheid  ver- the Standard Bearer, so others could see it also. These
spreiden.                                                    things encourage. Let us share in one another's sorrow


                                               T H E   S T A N D A R D   B E A R E R   -                                         261
----.--..._............._  "__ll_ll__l  _---_-______             ..^_lll~---
and joys also ; so that it can be seen that we are one
in our Savior Jesus Christ. The Lord had said that                                            Ben jamin
therein we shall know that we are His children if we                    Benjamin shall ravin as a wolf: in the morning he
love our brethren. That His love may be shown in us.                  shall devour the prey, and at night he shall devide the
Then we will bring forth fruit to His glory.                          spoil. - Gen. 49:57.
    No doubt our church will find a large field to labor                And of Benjamin he said, The beloved of the Lord
in California. The population increases here constantly.              shall dwell in safety by him; and the Lord shall cover
If I look back some twenty years - what a change !                   him all the day long, and he shall dwell between his
There were two Holland families in- Redlands  when we                 shoulders.  - Deut.  33:12.
arrived and now over two hundred families, with four
churches for our people from Holland descent of which              Benjamin a ravin wolf, atrocious, maliciously de-
the Protestant Reformed Church is the largest. Then, structive, wild and fierce like the preying beast in the
in other towns we find many of our people. There is jungles? In tracing the history of this tribe we come
no doubt in my mind that many more will come. When upon crimes. There is the attitude assumed toward the
we see the large undertaking going on like .bringing              wrong done to the Levite and the refusal to punish the
water three hundred miles to Los Angeles, underneath offender. In the civil war that ensued, all but six hun-
mountains, through deserts  - a job greater than dred of the Benjaminites were killed, so that the con-
building the Panama canal, which will cost something clusion is warranted that the tribe as a whole had
like  $300,000,000  and will take seven years to build. I deteriorated into generation of fierce and unscrupulous
say, when we see those things, then we can expect men. Is it this lawlessness of Benjamin that the im-
people coming here, and they do expect people to come agery was meant to reflect,? It cannot be. Consider  '
- that is why they divert the water. So there is room that the wolf in Jacob's prediction gains the ascendency
here  for God's people. and God's servants to minister in the struggle with his prey; for his prey he devoures
u n t o   t h e m .                                               and at night therefore can devide the spoil, while the
    Let us look to our God for His guiding,. to Him be- crime referredt o came near working Benjamin's com-
long both land and sea, Creator of the world is He. plete ruin;
Let us cling to His Word, and the old time religion.                 It is not Benjamin's crimes but his courage and suc-
Let us be co-workers with Him - that we may praise cess as a warrior that Jacob foretells. He vanquishes
Him ; and that it may be in *our hearts : "0, my soul,            the adversary and returns to his own laden with the
praise thou Jehovah !"           "'       *                       booty of war. That the prediction should so be con-
    This is from your `Brother in Christ,, who praises strued is evident from the prophesy of Moses repeating
Him for having a Protestant Reformed church in  Red-              this tribe. In Moses' discourse Benjamin appears as
land, California.                                                 the beloved of the Lord, whom the Lord shall cover all
                                  1                               the day.
                                                 Barney Leest        Taking the construction we place upon Jacob's
    Redlands, Calif., R. 1, Box 58.                               prophesy to be correct, this prophesy went into  fulfil-
                                                                  ment first on a low natural plain. Benjamin held the
                                                                  main avenues of approach to the highlands from both
                 c                                                East and West, that by which Joshua led Israel past                   ,
                                                                  Ai from Gilgal and the longer ascents from the West,
                 I SHALL  BE SATISFIED                            namely, that along which the tides of battle so often
                                                                  rolled. Benjamin also sat astride the great highway
     After the storms and the trials are past,                    connecting north and south in the district were it was
     After the-shadows which sorrow has cast,                     easiest of defence, It was a position calling for occu-
     And I am at home with. my Savior at last,                    pation by a brave and warlike tribe. Such Benjamin
                 I &all be satisfied.                             proved to be. His warriors were skilful archers and
                                                                  slingers and they cultivated the use of both hands,
                                                                  which gave them a great advantage in battle. In the
     In that bright world where there cometh no night, book of the Judges we read of him, "And the children
     Where ev'ry hope is perfected in light,                      of Benjamin were numbered at the time out of the
     When faith shall be changed into wonderful sight, cities twenty and six thousand men that drew sword,
                I shall be satisfied.                             beside the inhabitants of  Gibeah,  which were numbered
                                                                  seven hundred chosen men. Among all this people
                                                                  there were seven hundred chosen men left-handed ;
     When I awake in that City of Gold,                           every one could sling stones at a hair's breath, and not
     When those I loved I again shall behold,                     miss" (Judges 22 :16). In the book of Chronicles we
     Amid all that rapture and beauty untold,                     find this notice, "And the sons of Ulam were mighty
                 I shall be satisfied.                            men of valour, archers, and had many sons, an hun-

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

 dred and fifty. All these are of the sons of Benjamin" Even the Patriarch Benjamin was this in the house of
 (I Chron. 8:40).                                          his father. Here he dwelt safely. Being the youngest
        The Benjaminites were also among those who child he was his father's darling. How reluctant Jacob'
 fought against Sisera under Deborah and Barak (Jdg. is to let him pass out of his range of vision. How his
 5:14). Thus did Benjamin war the warfare of Jehovah soul cleaves unto Benjamin. He felt that if they took
 together with the other tribes.                           this son; too, from him, they would bring down his gray
        Judah was to be the lion's whelp going up from the hairs to the grave. And how safely Benjamin dwelt
 prey ; Dan the serpent by the way that biteth the horse with his brethren. As actuated by malice, they had
 heels; Naphtali, a hind  let loose. But of Benjamin only sold Joseph to the merchants in their attempt to make
 it is said that he shall ravin as a wolf and divide the away with him for good. But about Benjamin they
 spoil. But this wolf-like engagement was peculiar to threw themselves up as a veritable wall of defence.
 all the tribes when they kept covenant fidelity and "Slay my two sons," said Reuben to his father, "if I
 when as the army of God they fought the warfare of bring him not to thee: deliver him unto my hand, and
 Jehovah. Yet there must have been something about I will bring him to thee again." True, this language
 this tribe in war that set it off from the rest. He must failed to put Jacob at ease. But it shows to what length
 have excelled in the qualities and action imaged by the Reuben was willing to go in his talk, to convince Jacob
 preying wolf. For this reason he in distinction from that as placed under-his protection, Benjamin would be
 the others appears in this  final prophetic discourse of safe. Thereupon Judah had spoken, "Send the lad with
 Jacob as the wolf returning in the evening to his own me, and we will rise and go ; that we may live, and not
 with prey. They all and thus he too and especially he die, both we and thou, and also our little ones. I will
 emerged from their holy conflicts laden down with be surety for him ; of my hand thou shalt require him."
 spoil. As the destroyer of the adversaries of Jehovah, How solicitous they alle were of his well-being. How
 as one leaving the plain of battle enriched by the spoils firm their resolve that no harm should befall him. How
 of war, as one dividing this spoil with his own, he is Judah pleads with the Egyptian to release him. Ben-
 pIainly a type of Christ, but a type only to whom clave jamin the beloved dwelt safely with them all. But these
 all the imperfections of a type. Benjamin, too, cor- brethren were but frail men rendered helpless by the
 rupted his way before the Lord. We have already re- least opposition, so that, rightly considered, the reason
 ferred to the hidious crime perpetrated by him during Benjamin returned was that he dwelt with the Lord,
 the period of the Judges. The election of Saul as  lirst *as that the Lord covered him all the day long, was,
 king over united Israel lent a certain prestage to this finally, that he dwelt between His shoulders.
 tribe. But after the death of Saul they formed the            It was this circumstance as a floor, it is certain,
 backbone of the Ish-boshet's party, and most unwill- upon which Moses, too, was standing, when he prophe-
 ingly conceded precedence to Judah, in particular, sied concerning Benjamin's safety.
to David the Lord's anointed. It was a Benjaminite who         But as was said, the Benjamin of the old dispensa-
 heaped curses upon David in the hour of deep humilia- tion was but a passing shadow. The true Benjamin is
 tion (II Sam. 16:5), and the jealousy of Benjamin led Christ and peripherally' the redeemed, the Benjamin
 to the revolt on David's return, which was stamped out according to the election. Of the achievements of Christ
 by Joab (II Sam. 19). At least a part of the tribe went here typified, the prophets that followed Jacob and
 against Judah at the disruption of the kingdom, taking Moses spoke, and in these achievements they gloried
 Bethel with them. I Kings 12:20  says that none fol- and by them were comforted. They saw him as the
 lowed the house of David but the house of Judah only. Son, as the only begotten of God, who asked, and to
 But the next verse tells us that Rehoboam gathered the whom was given the heathen for his inheritance and
 men of Judah and Benjamin to fight against Jeroboam. the uttermost parts of the earth for his_ possession .(Ps.
 It seems probable that as Jerusalem had now become 253).         And before the prophetic vision of Isaiah, He
 the royal city of the house of David, the adjoining parts rises as one who shall see the travail of His soul and
 of Benjamin proved loyal, while the more distant joined be satisfied; as one who by His knowledge shall justify
the Northern Kingdom. After the downfall of Samaria, many ; for He shall bear their iniquities. Therefore,
Judah took control of the whole territory of Benjamin. the prophet continues, will God divide Him a portion
But Benjamin, too, flied his measure of iniquity and with the great, and He shall divide the spoil with the
was thus uprooted from its land and deported to Baby- strong, because He poured out His soul unto death
lon.                                                       (Isa. 53 :ll., 12). *`When He ascended up on high, He
        It was this union with the tribe of Judah especially led captivity captive, and gave gifts unto men." He
after the destruction of Samaria that must be taken as ascended far above all heavens, that He might till all
the initial and typical  fulfilment  of the prophesy of things (Eph.  4:7, 8). And during all His travail, He
Moses. As a tribe joined to the dynasty of David, and was the beloved of the Lord, and dwelt safely by Him.
adhering to the temple service, as a tribe with Jerusa- And the Lord covered Him all the day long. And He
lem the city of God as its capital, Benjamin is the be- dwelt between His shoulders. His God upheld Him
loved of the Lord who dwells safely by Him (the Lord). and put His Spirit upon Him. Therefore He failed not.


                                   T H E   S T A N D A R D   B E A R E R                                            263
                 - _.. - .-..           "-- .__. - ..-.....        .__ll_--~
He was not discouraged till He had set judgment in the end, saith the Lord that thy children shall come again
earth.                                                         to their own borders" (Jer. 31:16).
   And as to His people, they'are  the recipients of His          Herewith we have completed our explanations of
spoil. They share in His victory. Therefore they are Jacob's blessings. Let us make a few remarks.
seen in the midst of this world as the invincible army            The lines of the aggregate of these utterances
of God. And they, too, dwell between His shoulders. diverge upon Christ and His people. The total is the
Them too He covers all the day long. When they pass floor, so to say, upon which the prophets following
through the waters, He is with them. And the rivers stood and at once the flower, the further unfolding of
do not overflow them. When they walk through the the first promise given in Paradise: "And I will put
fire, they are not burned ; neither does the flame kindle enmity .between  thee and the woman, and between thy
upon them. And they were created for His glory.                seed and her seed ; it shall bruise thy head, and thou
   Benjamin was the son of Rachel. And Rachel, for a shalt bruise his heel." Let us consider briefly this
long time barren, had wept for children that were not. promise. It is at once discernable that this speech calls
How she had desired seed. And at Bethel she travailed. for a holy race ; for the serpent and the woman to-
Her labor was hard. Yet from the assuring word of gether with their respective seeds are to comprise two
the midwife, "Fear not, for thou shalt have this child distinct parties  tp a strife arising from a mutual' dis-
also" it seems that in her great anguish she could still like and animosity. The strife will end in the destruc-
be tortured by the thought that her child would die ere tion of the serpent brood. The seed will crush its head.
it could be delivered. However this may be, the child But the seed with not escape unscathed. It will bear
was born and was named by the mother ere her spirit the marks of the conflict upon its heel, which is to be
departed from her,  Bemomi, meaning, "son of my bruised.
grief." The name was not to Jacob's liking. Asoften               The reciprocal opposition`will  be set by the Lord,
as he would take it upon his lips, the wife he had to that is, caused, necessitated by Him, so that the decla-
leave behind on his journey to the plains, would rise be- ration, "I will set enmity" must be made to appiy to
fore his eye in all the grief of those final hours. So he the subsequent demonstration of malice of the serpent
called his name Benjamin, meaning, perhaps, "the son as well as to the holy aversion of the seed of the woman
of my right hand." But unbeknown to Jacob, that for the brood of Satan.
other name was to prove also appropriate as a memorial            The serpent, then, shall have a seed  - the wicked
of Rachel's grief. For some hundreds of years later - of which he is the father. That he sustains to the
the Chaldean conquorer assembled at Rama the last wicked the relation of father is the, plain teaching of
band of Israelites for deportation to Babylon. The Scripture. Said Christ  to%he hostile Jews: "Ye are of
true people of God weep, for they think that the church your father the devil, and the lusts of your father ye
is now doomed to extinction. Their sorrow as to its will do. He was a murderer from the beginning, and
nature is that of Rachel their  ancestrial  mother. For abode not in the truth, because there is no truth in him,
she, too, in her great love for seed, wept for her chil- when he speaketh a lie, he speaketh of his own ; for
dren that were not. Therefore does she rise before he is a liar and the father of it" (John 8  :44). Where-
the eye'of the prophet as breaking forth into discon- as Satan is solely a spiritual being, it follows that  a~-
solate grief at seeing her offspring torn so ruthlessly cording to the flesh, his seed, as well as the seed he op-
from her side, and banished from God's land, and thus, poses, is the offspring of the woman. Yet in a spiritual
so it was thought, from God. In her spiritual kin at sense he is the father of the wicked. When the devil
Rama she weeps. Her spiritual offspring, the church, speaketh a lie, he speaketh of his own ; for he is a liar,
weeps. And she weeps as often as the oppressed church and the father of it. Of the lie he, not man, is the
in seasons of despondency is tortured by the thought originator. The lie first took root in his soul. He
that her children are not. "Thus saith the Lord: a was the first to imagine the lie and to attempt to real-
voice was heard in  Rama, lamentations and bitter weep- ize it. Hence, when he speaketh a lie, he speaketh of
ing; Rachel weeping for her children refused to be himself. For the lie is his very own fabrication. The
comforted for her children because they were not." lie that he was the first to imagine and to live, was
But let Rachel, the church, rejoice. For the Benjamin essentially the same whispered by him in the ears of
according to the election will also in those strange our first forbears. "I will be as God."               He actually
lands, dwell safely by Him. For he is the  beIoved  of attempted to usurp God's place in heaven. What  he
the Lord. The Lord will cover him all the day. And coveted is the homage due to God alone.
he shall dwell between His shoulders. Let Rachel cease            Not only is he the fabricator of the lie but also the
her wailing. For Benjamin, for her children, shall come father of the wicked. The latter are his children. For
again. `Thus saith the Lord, Refrain thy voice from he imparted his vile lie to man, when he said to the
weeping and thine eyes from tears: for thy work shall woman, "Thou shalt be as God knowing good and evil."
be rewarded, saith the Lord ; and they shall come again Thus did Satan fructify with his lie the woman's lust.
from the land of the enemy. And there is hope in tbine By that lie she and her husband were enticed and


i'     ~,
       264                                        T H E   S T - A N D A R D   B E A R E R
             1.-^-.-              -____-_____ll                                                       -             --__
             drown away, and lust conceived and brought forth sin. God took him. So "was he ushered into the very pres-
             And sin, whenit  was. finished, brought forth death.         ence of God, raised to a still higher elevation of life,
                Satan still tampers with men's heart. The apostle and thus made to attain to the priceless possession of
             therefore warns us against his viles. We wrestle not, the reward of the just, without seeing death. His
             said he, against flesh and blood, but against principali- translation was an event of the greatest significance for
             ties, against powers, against the rulers of the darkness the church -of that epoch. It assured the saints that
             of the world, against spiritual wickedness in high they, too, might look forward to that day when they
             places. The influence that Satan exerts upon the hearts would be ushered into the very presence of God.
             of the wicked is so great that Christ referred to him           And to Noah God said,  ."Come thou and all thy
             as "the prince of darkness." He still incites men to house into the ark; for thee have I seen righteous be-
             imagine a vain thing, to take counsel and to set them- fore me in this generation" (Gen. 7 :l) .
             selves against the Lord and His anointed, to break their        And as to the flood, it was a preliminary stroke, an
             bands asunder, and  tu cast away their cords from them, initial assault, and thus an initial  fulfilment  of the
             in a word, to realize the lie he planted in man's bosom promise made in Paradise, but also for this very rea-
             at the dawn of history.                                      son and event prophetic of t,he dividing victory to be
                That the natural man is an off-spring of the devil gained by Christ. In agreement herewith the Apostle
             in the sense explained above, is evident enough. The Peter links up the deluge with Christian baptism and
             two are alike as to the ethical qualities of their nature. sets  -forth  the latter as the  antitype  of the former:
             There is, further, an identity of aim,' purpose, ideal `Wherein (the ark) few, that is, eight souls, were
             and principle. As Satan, so man, he would be like the saved by water. The like figure whereunto even bap-
             Most High, exalt his throne above the stars of God; tism doth also now save us (not the putting away of
             sit upon the mount of the congregation, in the sides the filth of the flesh, but the answer of a good con-
             of the north ; ascend above the heights of the clouds. science toward God) by the resurrection of Jesus
             Natural man as well as Satan, opposes and exalteth Christ."
             himself above God. Both reason God out of their lives                                                         G. M.  0.
             and out of their world and set up a kingdom destitute
             of all that is called God.
                There is not only an identity but even a oneness
             of aim, purpose and ideal here. The devil and his
             seed constitute a confederacy of *which the former is                     &HALL  KNOW MY SAVIOR
             the master mind and the unifying force. Ye will do,                 `.
             says Christ, the lust of your father. The wicked, then,                   I shall know my Savior
             are in the power of the devil and do his bidding. The                       When I reach that city
             highest possible boon is to be delivered from his power.                      With its jasper walls
                The woman,  too, shall have a seed differing from                            And shining streets of gold ;
             that of the serpent as to its spiritual make-up. Where-                   When my eyes are opened
             as those constituting the seed of the serpent descend                     In that world of beauty,
             from the woman, it follows that the term seed of the                        His dear face will be
             woman, signifies a select group. It is doubtful whether                       The first I shall behold.
             Eve surmised that the promise implied a selective
             process ; that not the whole of her off-spring would be                   I shall know my Savior
             brought under the influence of grace and be made                          When He bids me enter
             to part company with and to oppose the serpent and                          To His presence, where
             his henchmen ; that, in other words, the. spiritual kin                       My heav'nly mansion stands ;
             of the serpent was to be recruited from her very off-                     By His voice  - far sweeter
             spring.                                                                   Than the angels' music,
                Such are the implications of the first promise given                     By His face, and by
             to the church. And  *of this promise as a bud, all                         His blessed wounded hands.
             prophesy was the unfolding. This is evident. Enoch's
             message reads, "Behold, the Lord  cometh  with ten
             thousand saints, to execute judgment upon all and to                      I shall know my Savior
             convice all that are ungodly among them of all their                      When I cross the river -
             ungodly deeds which they have cbmmitted,  and of all                        I shall look for Him
             their hard speeches which ungodly sinners have spoken                         In the heav'n first of all ;
             against  ,Him -"(Jude 14). This is plainly a reiteration                  How my heart will quiver
             of the  .declaration,-"And  it shall bruise thy head." As                 With the joy of meeting
             to  En&hi her was a man of singular piety. He walked                        Him, and at His feet
             with God. Then there came a day that he was not, for                          In ecstasy to fall.


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                                                                                                        The air is pregnant with rumours  about Jesus of
                             M E D I T A T I O N
                  - - -
            ".                 Amazing In His Perfect                                                   She has the sword drawn to kill ! She has gathered
                                                                                                   the stones to throw at the Greater than the greatest
                                              0 bedience                                           prophet . . . .
                                                                                                        Yet,  His  face is set toward Jerusalem!
i                                           And they were in the way going to Jcru-                    Her King cometh!
 ,. *                                     salem;  and Jesus went before them; and
..,.,:..                                 they were amazed; and as they followed
;.                                       they were afraid. And he took again the                       Amazing obedience !
T'.                                      twelve and began to tell them what things                     Awe-inspiring, fear-instilling self-surrender of the
                                         should happen unto him.
                                                                             Mark 10:X.           Servant of Jehovah!
                                                                                                       For, such is, evidently, the meaning of the text,
                     Jerusalem !                                                                  brief, yet, full of profound and mysterious significance!
                     Still the Lord had His face set steadfastly toward                              ~ The very brevity of the narrative here, as it merely
                  Jerusalem !                                                                     mentions the facts as they might have been observed;
                     During the last half year, ever since He descended without explaining them; as it co-ordinates phenomena
                  from the inount  of transfiguration, the goal had been that are, evidently, causally related, without, however,
                  Jerusalem, that  killeth  the prophets and stoneth them expressing this relationship, carries with it an air of
                  that are sent unto her! . . . .                                                 mysteriousness, suggesting rather than asserting that
                      From the Holy Mount, where' the Suffering Servant it deals with something amazingly real though  in-
                  had received a foretaste of the glory that was set tangible, something, the meaning of which is so pro-
                  before Him, that lay beyond the dark vale of His agony, found, that we may probably approach it, without being
                  His way had led to Capernauni;  and.while  He thought able to fathom . . . .
                  on and spoke of His approaching passion and death the                                 And they were in the way going to Jerusalem . . . .
                  disciples had been filled with the carnal ambition to be                              And Jesus went before them . . . .
                  the greatest in the Xingdom ! Still He pressed forward                                And they were amazed . . . .
                  to Jerusalem! . . . .                                                                 And as they followed they w&e afraid . . . .
                      Leaving the city that had been exalted to heaven                                  Evidently, there was something in the appearance
                  and would be cast down to hell, He had taken His way and mien of the Lord at this time, that reflected itself
                  through  Samaria, and a Samaritan village had refused in the amazement of the disciples because it was the
                  Him lodging because His face was tied toward  Jerusa- cause of the latter; amazement in the twelve, fear in
                  lem. Always, Jerusalem ! . . . .                                                another and larger group of disciples, more distant,
                     For a few months the Lord had labored in Peraea both locally and spiritually from the Saviour as He
                  and even during this brief period twice He approached went before them in the way to Jerusalem. For, though
                  and entered the Holy City, whose spiritual name was the translation hardly suggests this difference, the text
                  Sodom and Gomorrha . s. . .                                                     is best understood by supposing that there were two
                     Now, at the close of that period He is once more in different groups of disciples that  followed Jesus even
                  the way, with His disciples, to Jerusalem !                                     now His face was set towards Jerusalem, And the im-


266                                            T H E   S T A N D A R D   R E A R E R
               -^-.-          _-..--............ ".^ ..- - ____... -                                          _^__I___-_
pression  the Lord leaves upon these different groups of awful, that  implacabIy unchangeable perfection of God
disciples is not the same. The twelve are amazed, per- who is really GOD, according to which He always wills
plexed ; they are struck with bewilderment, with a holy Himself as the highest, as the only, as the eternal Good
awe ; due, most probably to two factors: on the one and the' sole Fount of  all  goodness, wills Himself only
hand there is their knowledge of an impending event, also in the creature, was to manifest itself, fully, in
which, though they do not clearly understand its full all the awfulness of its holy majesty; was to maintain
significance, they vaguely apprehend as the approach itself over against all the proud pretenses of unright-
of a dreadful evil; an evil, that will come upon them all eousness ; was to bring to nought the wisdom of the
as it will strike their Lord and that will be realized in world and the haughty self-exaltation of mere man;
Jerusalem; and on the other hand, in the light of that was to redeem Zion by justice. And the Servant of
impending evil, of which the Lord had spoken to them, Jehovah was to stand in the center of the conflict, was
they do not understand His attitude, now He goes be- to be the agent, the sole agent through Whom the
fore them in the way to Jerusalem. His attitude, with righteousness of God was to be maintained and forever
a view to approaching destruction, baffles them, tran- satisfied! Hence, His amazing suffering. He was to
scends their boldest comprehension, fills them with awe, suffer from men, for the world must have full oppor-
and causes them to follow Him in silent amazement. tunity to express itself with respect to the Servant of
And the larger group, also following, though at a Jehovah and to perform all their evil will upon Him, in
greater distance, the prophet of Nazareth, are filled order that the world might be judged and condemned.
with fear as they behold Him going before them in the And He was to suffer from the wrath of God, for, He
w&y to Jerusalem. They too are aware that something stood at the head of a sinful people, their representa-
fearful and terrible is impending ; they too are pro- tive and redeemer and He must in their behalf fulti
foundly impressed by the present attitude of their the righteousness of God, satisfy the justice of the
Lord; but they fear, afraid to follow farther . . . .                   Most High, in order that the righteousness of God by
       Why this amazement?                                              faith might be revealed . . . .
       What was there in the mien and appearance of the                    Amazing  suffering!
Lord that inspired the disciples with fear?                                And Jesus knew what awaited Him. He under-
       What was there, what was going on in the inmost stood what He. might expect in Jerusalem, was
soul of Jesus that so radiated from His countenance and acquainted with every detail of His passion,. as is
from His behaviour in the way to Jerusalem, that it evident from His revelation of it to the disciples!
struck perplexity and awe in the hearts of them that.                      The shadow of Gethsemane, the night of the cross
followed Him ?                                                          was even now creeping over His soul and somehow re-
       Two factors the text suggests rather than ex- flected itself in His appearance.
presses: an awful suffering; an amazing readiness to                       A fearful battle it was to be; a terrible conflict
bear it, a readiness that bordered upon, nay, that which must needs be fought to the bitter end; in which,
actually revealed itself at this time  as  alacrity, on the between the parties engaged in it, no compromise could
part of the Master. For: they were in the way to be made, no truce could be signed, no pardon could be
Jerusalem. And: Jesus went before them. Though he granted, just because it concerned nothing less than
had spoken to His disciples of shame and ignominy, of the righteousness of God, that is really GOD!
humiliation and reproach, of utter rejection and death;                    A conflict, moreover, it must needs be, in which
though it all awaited Him in the city that stoneth the God's Servant would have to stand alone, without the
prophets, yet He hastened forward as one that faces a help of men or angels over against all the forces of
conflict with joyful readiness, assured of victory and darkness ; in which He alone could not meet might with
gIory.  However this may have been, the  cIear  con- might and sword with sword ; His sole trust must be in
sciousness of His dreadful suffering together with God ; His sole confidence of victory must be in the
the perfect and joyous readiness of obedience to meet promise that God Ioves them that love Him and blesses
it and to bear it to &he full, must at this time have them that will His will . . . .
radiated from Jesus' appearance and behaviour and                          Superhuman conflict, never before, never after be-
filled. the hearts of the disciples with amazement and held in the world!
fear!                                                                      Yet, the Servant was joyfully prepared to engage
       And small wonder that such  shouId  be the im- in the fearful battle! If the consciousness of His
pression of the Servant of Jehovah, ready for the final amazing passion radiated from His countenance as it
confiict  !                                                             occupied His inmost soul, no less shone forth from His
       Amazing was the suffering, far beyond all human entire appearance His perfect self-surrender in love to
comprehension was the passion He was about to bear. the Father, His unshaken  confidence  that His God
For, His suffering was concentrated about, had its rea- would justify Him and give ,Him victory and glory,
son and ground in the unchangeable and awful right- though deprived He would be of all human aid, and His
eousness of God in conflict with a sinful world! God's eagerness, His longing for the moment when He could
righteousness must be maintained ! That gloriously Ieave the arena with the testimony: It is finished !


                                   T H E   S T A N D A R D   B E A R E R                                              if37
                 .-._
    These things, then, these awful, these amazing ness. In their system their was no room for  self-
things occupied the inmost soul of the Lord as He set humiliation. Who shall be the greatest? . . . .
His face toward Jerusalem: His terrible suffering for            Small wonder they were amazed !
the righteousness of God, His perfect self-surrender in          The difference between them and their Lord was as
the love of the Father, and His unmoveable  confidence that between darkness and light; between the world
that God would be with Him and give Him victory and and heaven . . . .
glory . . . .                                                    Small wonder they feared and were afraid to follow
    And- somehow they radiated forth from J3im and any farther in this awful way to Jerusalem !
impressed the disciples.                                         Lord ! this shall never be to Thee ! These words had
    Partly, because they knew though they did not un- expressed their own attitude over against the impend-
derstand, were they impressed with the present atti- ing suffering of Jesus. As He told them of His suffer-
tude of Jesus. For, the Lord had told them. Told ing in the way from the Mount to Capernaum, they
them repeatedly of His approaching assumption. And were  still disputing about the question, who should be
all things pointed in that direction. They knew that the greatest. As the Samaritan village had refused
Jerusalem was plotting, that the air was filled with lodging to their Lord,"they  had been ready to invoke
rumours  that He should be killed . . . .                    the tie of revenge from heaven upon its inhabitantb.
    And Jesus went before them ; in the way to Jeru- When someone they knew not cast out devils in the
salem !                                                      Lord's name they forbade him. And recently Peter
    Went before them, not merely locally, but was far had put the question of alI the disciples: we have for-
ahead of them spiritually, alacrity in every step He saken ail; what shall we have? . . . .
took, eager to hasten to the battle . . . .                     And still they nourish the same thoughts ! . . . .
    And they were amazed; and they feared to follow             Do not James and John, through their mother, ap-
HiIll!                                                       proach Jesus with the request that they may have the
    Perplexed because of His amazing obedience !             foremost  pIace  in the Kingdom to come?
                                                                And are not ah the disciples indignant because of
                                                             this request, and indignation that is as, self-centred as
    And they were amazed!                                    is the request itself?
    And as they followed Him they feared !                      Consumed with the zeal of God's house Jesus
    For, let us not forget that the perfect self-sur- hastens to the  .conflict.
render and obedience of love to the Father on the part          Consumed with the desire of  gIory the disciples
of the Master stood in sad contrast even at. this moment follow !
with the state of mind evinced by th< `disciples that           In the way to Jerusaiem  !
followed Him in the way to Jerusalem.                           And they were amazed!
    They were amazed, indeed, because the joyful
readiness of the Master to fulfill the righteousness of         Amazing, yet justified!
God, His perfect love to  oljey in the face of so awful a       He that will save his life must needs lose it; he that
passion gave them, in their eyes, a perplexing appear- will lose his life in this world shall save it!
ance, was beyond all the world had ever witnessed. But          Thus it was with the Lord Himself.
this amazement was greatly enhanced and deepened by             He would lose His life, give it, surrender it, in the
the fact that their own spiritual attitude was wholly sacrifice of perfect love, to maintain the righteousness
different from that of their Lord! . . . .                   of God, because of the joy that is set before Him! His
    He went before them!                                     eagerness, His firm resolve, His alacrity as He hastens
    A deep chasm separated them from Him ; they could to the arena of the final con&t is not explained merely
not reach Him!                                               by His readiness to die ; His longing' gaze was fixed
    Only of the gIory and righteousness of God were upon the glory that was set before Him, the glory of
the thoughts and desires of Jesus. The zeal. of God's His resurrection. He trusted in God. And trusting in
house consumed Him even now. That zeal of God's God, the Servant knew that through death He would
house demanded that the righteousness of God should enter into life, not alone but with His brethren For
be maintained in a world of sin and darkness ; that Him the fierce conflict was but the way to victory;
righteousness required of Him that He should humble suffering was but the way to glory; death was but the
Himself even to the shame and reproach of death and way to life.
hell. And for that righteousness of God He was fully            And thus He instructed His amazed disciples,  as He
prepared to surrender Himself even unto the bitter took them apart, speaking of His suffering and death
end! But the disciples were still busy with their own and . . . . of His resurrection!
notion of an earthly kingdom. In spite of Jesus' in-            And thus it is for them, for I+s name's sake!
struction and forewarning they had pursued their own            And for all that love His appearance !
train of thought. They were desirous of earthly glory,          Through death to life.1 Lose one's life to gain it!
power, influence, name and fame, of earthly righteous-          Amazing, yet justified!                      H. H.


                                       T H E S T A N D A R D   B E A R E R                                            275

                                                                    resolve was honored.
                Our Church Order                               .                            Hanecopius did not Ieave for
                                                                    Gouda. Wrote Vander Tuuk in his biography of Boger-
                                                                    man : `The securing of a dismissal for a minister in-
                         Article 10                                 volved the bodies concerned in a correspondence and
      A minister, once lawfully called, may not leave the           exchange of diplomatic documents so large that it
    congregation with which he is connected, to accept  a           seemed as if the matter dealt with had to do with a
   call elsewhere, without the consent of the Consistory,           covenant with France or England." And the minister
   together with the Deacons, and knowledge on the part
    of the  Classis; likewise no other church may receive           stood silently by ever ready to accept and act upon
    him until he has presented a proper certificate of-dis-         whatever agreement the contending parties would
    mission from the church and the  Classis  where he              reach. If the matter could not be settled amiably, the
    served.                                                         assistance of classis and, if necessary, of synod was
                                                                    called in. But, as was said, even after synod had
   The important clause in this article is the one for- spoken, the church with which the minister was con-
bidding a minister to leave the congregation with nected would sometimes refuse to relax its hold upon
which he is connected without the consent of the  con- him and would thus compel him to stay.
sistory. The presence of this rule in our Church Order                 It may come as a surprise to most ministers that a
implies that in those first days of the movement known ruling of this kind is to be found in our Church Order.
as Reformed Protestantism, ministers were doing what The practice that is now generally being followed reads
this article forbids, to-wit, leaving their congregations when put into words as follows: Whether a minister
without first ascertaining whether the respective con- called elsewhere shall leave or remain is a matter in
gregations served and the respective classes `in which which the consistory with which he is connected shall
they labored would consent to their leaving. Such are have no voice whatever. It is a matter therefore to be
the circumstances that gave rise to this article.                   decided by the minister, and the consistory shall in
   The clause "without consent of the consistory" every instance be in duty bound to acquiesce in what-
plainly denotes a right that the aforesaid body has to ever decision he may arrive at.
withhold its consent and thus to request the minister                  The most that a minister of today will deign to do
to remain. And the minister, such is the force of the is to notify the brotherhood including the consistory
article, is in duty bound to remain - if such be the re- that a call has been received and to exhort the brother-
quest - remain at Ieast until classis and, if necessary, hood to pray for him that the decision he by himself
synod has spoken. And only in the event the advice of arrives at may be pleasing unto the Lord. And any
classis agrees with his resolve, may he leave.                      action on the part of the consistory and the congrega-
   To deny this and to read into the article some such tion consisting in them telling him what according to
sentiment as, "the consistory shall in every instance be their conviction he should do, he regards as an affront-
in duty bound to acquiesce in whatever decision the ery, as uncalled for treatment, and interprets an en-
minister may make," is to destroy its real meaning.                 croachment upon his exclusive right to decide by him-
   That the construction we here place upon  .this article self what he ought to do. But the article requires more
is in agreement with what the ruling was meant to of him than this.
assert can be proven. Consider the following: In 1601                  Let us then lay hold on the full meaning of this
Ds. Vosculius of Epe wanted to accept a  *call  from article. "A minister, once lawfully called . . . . may
Steenwijk; but the  classis resolved that he should stay not leave . . . . without the consent of the  consis-
and so he did. How little he had to say in the matter, tory . . . ,  " Consent is a yielding of the mind and
to what extent his preference was ignored, is evident will; acquiescence. The minister must gain the  consnE
from the circumstance that the classis notified Steen- of the consistory. This last-named body must yield to
wijk what had been decided  - decided not by the his request that it grant him permission to leave. It
pastor, called but by the classis. There are other cases therefore must take cognizance of the call and, after
on record of a similar character. In 1604 William due deliberation, arrive at a decision. But it stands to
Crynsz, minister at Maasland, accepted a call from reason that the other side of this right to consent  is
Den Briel. The church of Maasland and the  classis of the right to  withhold  consent. To deny this and to
Delft resolved that he should stay. Not until Crynsz maintain that in every instance the consistory frn~t
had gained from the synod of Zuid-Holland a reversal yield is to convert the article in question into a series
of the decision of the two aforesaid bodies, did he leave of meaningless clauses. This is evident. If the  con-
the congregation to which he was connected. There is sistory had always to yield, the wish or will of the min-
a case on record of a congregation retaining its pastor ister would then comprise the determining and over-
in violation even of a synod's advice that he should be ruling factor. Why should the consistory trouble itself
given permission to leave. Ds. Hanecopius of Breda to reach a decision, if in its decision it might never go
accepted in 1620 a call from Gouda. But contrary to contrary to the will of the minister. Such a resolution
the advice of the particular synod of Zuid-Holland, would be needless. The right to consmf must there-
Breda  insisted that their pastor should stay. Breda's fore be held to imply the right to withhold conseat.


2i6                                   TvD3  STANDA~CD   B%ARE#                                                           Y

And whereas, in the event the consent is withheld, the these doings also show that in exercising these rights
minister may nut leave, it follows that the right or the consistories of that early period overshot the mark.
power to decide whether the call shall be accepted or In  reaching a decision respecting whether the call
declined belongs, according to Article 10, not to the should be declined or accepted the consistories neg-
minister but to the consistory. Here, then, we have to Iected and in some instances even refused to co-operate
do with an article that actually deposits the right to with the minister and to seriously consider his choice
determine whether a minister Galled elsewhere shall and the grounds upon which he based his choice. As
Ieave or remain in the consistory.                           was said, while the deliberations were going on, the
       But the clause "may not Ieave without the consent minister stood silently by unable to gain a fair hearing
of the consistory" does necessarily imply that the  con- for his preference. This was wrong as we shall show
sistory must take account of the minister's wish and in the sequence. I
consider the reasons upon which he basis his wish.              The aforesaid abuse was continued until the middle
Once having heard him out, however, the consistory re- of the 17th century. Then it occurred to thoughtful
solves to forbid or permit him to leave as it sees fit. men in the Ref. churches that the treatment that was
Such is the right given to the consistory by Article 10. being afforded the minister with a call was unjusti-
       Throughout we spoke not of the Tesolve  but of the fiable and bordered on tyranny. The evidence of this
zoish. of the minister. This is proper. For what the changed attitude is a declaration found in the "Com-
minister decides will depend upon the decision at which pendium of the Ecclesiastical Laws of Vriesland," 1771,
the consistory arrives. Not until this body makes up that as  freeIy  translated reads: "A minister shall be at
its mind, can the desire of the minister crystallize into liberty to specify the condition under which he can
a resolve. And the decision of the consistory he is in accept a call extended to him (provided he has any that
duty bound to make his own. If dissatisfied he carries are in agreement with God's will and with His Word)
his case to classis and if need be to synod. And in the and in all such instances he shall be allowed to follow
advice of these bodies he acquiesces.                        the voice of conscience if the reasons he advances for
       The question arises whether there is still more deciding to depart are fair and cogent." The original
contained in the article. And the answer: there is. text reads: "En in zulk een geval zal men een vroom
Keeping ourselves to the letter of the article we would dienaar niet bezwaren in zijn conscientie, als hij bil-
say that it gives the consistory the right to act only lijke redenen van vertrek zal hebben."           The very `ap-
when the minister called elsewhere contemplates leav- pearance of this ruling in the aforesaid code of laws
ing. In this case the consistory may interfere and re- is proof that what the ruling forbids was being done.
solve either to yield to the minister's desire to leave or Ministers were being prohibited from accepting calls
to bid him to remain. But it stands to reason that this so binded upon their hearts that in declining them they
right contains in itself still other rights, namely, the felt as if they were being hindered from responding to
right to request him to leave in the event `he con- the very voice of God. It was thisabuse that the above-
templates staying and the right to consent to his stay- cited ruling was meant to correct.
ing if he thinks he must.                                       Yet it must not be supposed that by this rule the.
       This, then, is the course a minister called elsewhere right under consideration were transferred from the
must, according to-Article 10, follow:                  -    consistory and the  classis to the minister. That such  :
       1. Announce to the consistory and to the congrega- was not the case is clear from the clause: "If' the rea-
tion that a call has been received by him.                   sons he (the minister) advances for deciding to depart
       2. Exhort the members to prayerfully consider are fair and cogent." Even though the minister de-
whether he should leave or remain and to speak their clares that he must be allowed to leave for conscience's
minds to the consistory.                                     sake, he must still reveal his reasons for deciding as he
       3. Exhort the congregation to pray for the  con- did. And only in the event the consistory finds these
sistory that the decision at which it arrives may be reasons cogent, does it consent to the ministers leav-
pleasing unto the Lord.                                      ing. Such surely is the implication. So, then, even as
       4. Exhort the congregation to pray for himself late as the latter half of the 17th century, the churches
that he may receive grace to acquiesce in the decision ruled that a minister's testimony respecting the wit-
of the consistory if there be conclusive reasons for be- ness of his conscience might in some cases be chal-
lieving that it is of the Lord.                              lenged. But since that time the right to determine
       Before we discuss the right or wrong of this article, whether a call should be declined or accepted was
uncover and appraise the principle involved, let us allowed to gradually pass from the consistory and the
again take a glimpse into the history of the doings of classis to the minister. Today the minister is the only
our Reformed fathers in connection with ministers one who considers a call. The  con&tory  and the con-
called elsewhere. We have already proven that these gregation take .cognizance  of the fact that a call has
doings are such as show that Article 10 was drafted by been received. If the minister is well liked he will be
our fathers for the purpose of vesting not the minister prevailed upon to abide. But in few instances does a
but the consistory with the rights in question. But consistory set itself to the task of seriously considering


                                                                                                       . ~~._-_  _...-. __-.._-._


                    ---           TiHE',  S T A N D A R D  B%.AREB
                                     -l_l-.-                                                                   277
                                                                                                         -        -
the call with a view of confronting the minister with a whatever decision he may make." But from such a
decision at which, after due deliberations, it has ar- rule one instinctively recoils.      Situations repeatedly
rived, a decision that it means to maintain even in op- arise in which a rule of this kind if applied would spell
position, if need be, to the conclusion which the min- disaster. Imagine a minister shepherding a large flock
ister might have reached. In other words, most con- who because of the infirmaties  of his age can no longer
sistories today and perhaps all labor under the notion carry on as he ought. The weight of the.load  he bears
that in every instance they must yield to the minister. crushes him, and the life of the congregation is on the
The determining and overruling voice or will is that of wane. He receives a call from a smaller church which
the minister. The right of deciding what to do with he decides to decline. According to the above ruling
the call is now his. How Article 10 is now being con- his decision should have to be received as final. Yet it
strued, that the present construction is actually in con- is imperative for both him and the church he serves
flict with what the article was meant to declare, is clear that he leave. Then again a minister might resolve to
from what the late Dr. H. Bouwman of Kampen  wrote: Ieave who for reasons that are conclusive should re-
Het recht eener kerk of van een meerdere vergadering, main. But the above ruling requires that the  con-
om het aanvaarden eener roeping  te keeren, was tot sistory yield. In short, with such a ruling the will of
aan het einde der  17de eeuw  onbetwist.  Daarna  ver- the minister is undisputed law and his decision the end
anderde de beschouwing." And again: "In de  16e en of all argument. Even though the conditions in the
17e eeuw... lag de beslissing feitelijk in handen van church he serves demand a decision-opposite from the
den kerkeraad of  classis, maar sedert de tweede helft one he contemplates making,. he must be allowed to
der 17e eeuw werd aan den dienaar al meer de vrijheid have his way. Whereas the decision that must be made
van beslissing gelaten . . . de be&sing en de verant- will have perhaps far-reaching effects for many besides
woordelijkheid voor de beslissing blijft ten slotte bij him directly concerned  - in this case the minister  -
den vertrekkenden dienaar. Maar de kerkeraad' heeft the question is whether the right to concmsively  decide
het recht om te beoordeelen, of de dienaar op wettige what is to be done should be vested in the one or in the
wijze vertrekt"  (Gereformeerd  Kerkrectit,   p. 447). many. Our Reformed fathers took the stand that this
Plain that the right of decistia  is now being viewed as right should be vested in the many, namely, in the
belonging not to the consistory but to the minister. church with which the minister was connected and in
And this view is now the rule. The only reason a con- the church that called. The two brotherhoods con-
sistory now refuses to consent to the departure of its cerned, in conjunction with the minister called; should
pastor is that he fails to heed the technicalities in which settle the matter between them. In case of disagree-
his resolve to leave involves him  - such technicalities ment the aid of the classis could be called in. At no
as requesting his consistory for proper credentials time have the Reformed churches officially declared
testifying to his faithful service and to the acqui- that the stand that was taken and the principle in-
escence of the consistory to his departure.                volved is wrong. The proof of this is that the article
   So it appears, then, that Article 10, if taken for has been retained, and rightly so, to the present day.
what it was meant to declare, is now a dead letter. And       Yet it seems to me that the article is not wholly
as now construed, it calls for an action that turns out unobjectionable. Its weakness is that it  falIs to stipu-
to -be- a mere formality. What sense is there in con- late to what length the consistory in conjunction with
tinuing to insist that a minister may not depart with- classis may go in thwarting the resolve of a minister to
out the consent of the consistory if the latter body can accept a call that came to him. It allows the afore-
do nothing else but consent to his resolve to depart?      said bodies to override the minister's solemn convic-
   It is significant, however, that the article in its orig- tions, to compel him to reverse his decision even when
inal form was retained by the revisers of our Church he feels in his heart that in doing so he obeys man more
Order both here and in the Netherlands. Though the than God. History shows that the danger of an un-
prevalent view now seems to be that the right under reasonable consistory insisting on the right afforded it
consideration belongs to the minister and not to the by Article 10 when it should be yielding to the min-
consistory, no group of revisers has ever advised that ister, is actual enough. We believe that a clause should
the article be so modified as to be expressive of this be affixed  to the article, stipulating to what length a
view. It means that the official stand of the Reformed consistory and a  classis may go in dealing with a min-
churches concerned is still that of our Reformed ister called anew, - -a clause reading as follows : "A
fathers.                                                   consistory shall not refuse to consent to a minister's
    We are now ready for the question whether this leaving, if the latter  decIare  that the call has been
stand is correct. To whom rightfully belongs the right binded upon his heart so that he must leave for con-
under consideration, to the minister called or to the science's sake." But to  afiix to the article a clause
consistory? Say that it belongs to the minister and reading: "The consistory shall in every instance acqui-
the article should read: "The right to decide whether esce in whatever decision the minister may make"
a call shall be accepted or declined shall belong to the would be to convert the article in a series of meaning-
minister called; and the consistory shall acquiesce in less phrases.


278                                    T H E   S T A N D A R D   B E A R E R
--  -.---  ---.-.------      -...l_lllll--                        l--.-^.lll_ ---- ---".l-.-  .__- -                              --
     Cases may arise in which the consistory should have
the right to conclusively decide whether the call should          De Nederlandsche Geloofsbelijdenis
be declined or accepted. It may happen (and actually                                       Artike
does happen) that the time allowed for considering the
call is spent without the minister having been able to             VAN DE VOLDOENING VAN GHRISTUS VOOR  ONS
reach a decision. The call has not been  binded upon his            Wij gelooven dat Christus Jezus een eeuwige Hooge-
heart. But if the consistory on the other hand can ad-            priester  is, met eede, naar de ordening van Melchizedek,
vance conclusive reasons why the call should be de-               en zichzelven in onzen naam voor zijnen Vader gesteld
clined or excepted, it should have the right to con-              heeft, om zijnen toorn te  stillen  met  voile  genoegdoe-
clusively decide what course the minister would follow.           ning, zichzelven opofferende aan het hout des kruises,
And the minister should be compelled to yield to the              en vergietende zijn dierbaar bloed tot reiniging onzer
consistory.                                                       zonden, gelijk de Profeten  hadden  voorzegd. Want er
                                                                  is geschreven: dat de  strafTe,  die ons den vrede  aan-
    Similar cases may be imagined. It may be that the             brengt, op den Zone Gods was, en dat door zijne strie-
reasons upon which the minister has based his resolve             men ons genezing  is geworden; Hij ter slachting  geleid
to depart are carnal. By accepting the call he will               is als een lam; met de misdadigen gerekend; en als een
better his condition of life.      The salary the calling         kwaaddoener veroordeeld door Pontius Pilatus, hoewel
church offers him may be larger; the house in which               hij Hem onschuldig verklaard had. Zoo heeft Hij dan
                                                                  wedergegeven, wat Hij niet geroofd had, en heeft gele-
he would come to live a little better. There may be               den, Hij rechtvaardig voor de onrechtvaardigen; en dat
other consideration of an earthly character. So the               zoowel  in zijn .lichaam als in zijne ziele,  gevoelende de
minister comtemplates leaving. Yet the consistory can             schrikkelijke straf, die onze zonden  verdiend   hadden,
show that his work in the congregation with which he              zoodat zijn zweet werd gelijk  druppelen bloeds, op de
is connected is not finished  ; that for various reasons it       aarde afloopende; Hij heeft geroepen: "Mijn God, Mijn
                                                                  God, waarom hebt Gij Mij verlaten?" en heeft  zulks
is imperative that he remain. The minister on the                 alles  geleden  tot vergeving onzer zonden. Daarom  zeg-
other hand is resolved to depart. But when asked if               gen we  we1 terecht met  Paulus,  dat wij met anders
the call has been binded upon his heart, he dare not              weten dan Christus  en dien gekruisigd; wij a&ten alle
and of course cannot reply with an unmistakable yea.              dingen  voor drek, om de uitnemendheid der  ken&se
In such a case, too, the minister should be in duty               van  onzen  Heere Jezus Christus; wij vinden  allerlei  ver-
bound to make the decision of the consistory his own.             troostingen in zijne wonden,  en hebben niet van noode
                                                                  eenig ander middel te zoeken of uit te denken,  om ons
Other cases of a like character could be imagined.                met God te verzoenen, dan  sheen  deze eenige offerande,
     Our conclusion is that the churches did well in re-          eenmad  geschied, door weIke  de geloovigen in eeuwig-
taining this article in its unmodified form. But if the           heid  volmaakt worden.  Dit is ook de oorzaak, waarom
article was worth retaining, it should be lived up to.            Hij door den  engel  Gods genaamd is Jezus, dat is,
Only, to it should be added a clause protecting a pious           Zahgmaker,  vermits Hij zijn  volk zoude  zalig  maken
                                                                  van hunne zonden.
minister against an unreasonable consistory and  classis.
When a pious minister declares that in accepting a call           In dit artikel  wordt ons de verzoening van Gods
he, according to his firm conviction, responds to the volk voorgesteld, niet alleen als een daad van de hoog-
very voice of God, the consistory and every other eccle- ste liefde Gods, maar ook als een daad van Goddelijk
siastical body should hold its peace. But the sad thing recht, waarin de eer van den Alleen Eerwaardige ge-
is that all ministers are not equally pious. Neither is handhaafd wordt. Wij merken op in dit verband dat
a pious minister always pious. In making his decision de Nederlandsche Geloofsbelijdenis niet afzonderlijk `t
he may be overruled by the flesh. There is such a sad profetisch en koninklijk werk van  Christus bespreekt.
thing as "church politics." It is with a view to such Dit komt omdat onze voorstelling van het profetisch en
"things" and with a view to ministers in the aforesaid koninklijk werk van Christus  moet worden  gedacht als
impious state of mind, that ArticIe  10 is needful. It gegrond in Zijn priesterlijk werk voor ons. Immers in
was with a view to such ministers that the article was Zijn priesterlijk werk, waarmee Hij verzoend en ver-
drafted and accepted, ministers who arbitrarily and geeft de  schuld van Zijn volk, komt  meteen  Zijn  ko-
without cogent reasons would forsake their flocks to ningschap tot openbaring, bestaande daarin dat Hij
join themselves in the capacity of pastor to other heerscht als Opperheer over de harten der kinderen,
brotherhoods.                                                  die de Vader Hem gegeven heeft; en ook komt Zijn
                                               G. M. 0.        profetisch ambt tot openbaring in Zijn priesterlijk
                                                               werk, omdat juist in dien weg van verzoening Hij met
                                                               onbetwistbare zekerheid aankondigd de verheerlijking
                                                               van Zijn volk. Het hoogepriesterlijk werk van  Chris-
                                                               tus staat steeds op den voorgrond in het Nieuwe Testa-
       Zou God de raven in `t bosch we1 gedenken,              ment. Zijn bloed is het bloed van het Nieuwe Testa-
       Kleeden de lelien, elk `t noodige schenken,             ment, dat voor velen vergoten wordt tot vergeving der
       En dan gedoogen, dat iets zijne kind'ren                zonden.    Zie Matth. 26  :28;  20:28.  Ook hebben de
       Zonder  `t bestier zijner liefde zou hind'ren?          Apostelen er steeds nadruk op gelegd, dat het lichaam


280                                      T H E   STANDkRD   B E A R E R
-_l__-_                       .-                                       ..-
hoogsten, meteen dat hij ook was koning van Salem.
En daarom was  Christus  priester naar de ordening                                 Contribution
yan Melchizedek. Hij was tegelijk priester,  profeet Editor-in-Chief of the Standard Bearer  :-
en koning. In Hem vielen de ambten saam.
       Zoo kan verstaan worden,  wat hier vermeld wordt          If pleasing in your sight will you please publish the
van Zijn werk ons ten behoeve. Als verordineerde  en following lines in our Standard Bearer, and much
van eeuwigheid aangestelde Hoogepriester was Hij obliged.
rechterlijk de vertegenwoordiger van  Zijn  volk. Dit                                 NOBLE
wordt dan ook in dit  artikel bewezen uit verscheidene
aanhalingen  uit de S&rift van beide Testamenten. De             Luke in the Acts, chapter 17 :lO, 11, -12 relates that
innerlijke eenheid van het Oude en Nieuwe Testament these from Berea were more noble than those in Thess-
wordt ons  recht  duidelijk'dus,  als wij  Christus  aan- alonica in that they searched the Scriptures daily,
merken  als het groote middel en vereenigingspunt  van whether those things (preached by Paul) were so.
de gansche openbaring Gods. De gansche profetie                  In accord with that we might expect that the clergy
blijft een nooit op te  lossen raadsel, indien we  niet of the Chr. Ref. Church are happy'if their members
vasthouden dat Christus  al deze dingen  lijden moest, follow the example set by the Ber&rs,  that they also
en  alzoo in  Zijne heerlijkheid ingaan. Zie Ps. 16 ; 40 ; search the Scriptures daily, whether those things be
69 ; Lukas 24 :26, 44, 45 ; Hebr. 10 ; I Pet. 1 :ll, enz. so as that they teach and preach.
Ook Christus  Zelf noemt Zijn dood een rantsoen, een             Paul calls that noble. But, sorry to say, although
losgeld voor velen, in Ma&h. 20 :28 ; I Tim. 2 :6. Daar- we have practised  such many years, we have never
om wordt er in de Geloofsbelijdenis alle nadruk op  ge- received a word of praise of our shepherds. But this
legd dat Jezus als een Onschuldige lijdde, als een does not stop us in making comparisons between their
Rechtvaardige voor de onrechtvaardigen, I Pet. 3  :18.        utterances and the utterances of Scripture, and the
Tot vijfmaal toe heeft Pilatus Zijn onschuld erkend, utterances of the Modernistic, Humanistic Religions.
en zelfs Judas moest bij zijn laatste snik bekennen:             Rev. G. Hoeksema rejoices in dwelling upon the so-
"Ik heb onschuldig bloed verraden."  Tech  zien wij deze called virtues of God's common grace. Once he was so
Onschuldige in Gethsemane liggen, Zijn angstzweet  ge- interested in that subject that he said: "God left in the
worden  als groote druppelen bloeds. En dat  angst- heart of men the desire to do good."
zweet laat zich niet verklaren uit een vrees voor het            In The Banner, church organ, of 13 months ago,
kruislijden als zoodanig, of het treurig lot der jonge- Rev.  Spalink explained that God's common grace was
ren, of ook het verraad van Judas. Dan zou Jezus be- expressed in the deeds of the unregenerated which
neden  vele martelaren staan, wier lijden in den uitwen-      made life richer.
digen zin  veel zwaarder is geweest dan de Lijdende              Prof. J. Vanden  Bosch said: It was God's common
Knecht des Heeren..  Neen, maar de eenig mogelijke grace that a few people were saved when the Titanic
verklaring van dit alles ligt in de woorden van dit arti- when down and nearly a 1,000 persons drowned.
kel: "Hij heeft betaald wat Hij niet geroofd had . . .           In  De  Wachter,  another church organ, we have
gevoelende de schrikkelijke straf die  onze zonden  ver- Prof. Heyns explaining that Jesus is the door opened
diend  hadden . . . . en heeft  zulks   alles  geleden  tot to enter for anyone who will, also proclaiming that
vergeving  onxer   aondm."          En die zonden, die een God is existent in two wills.
eeuwige straf eischten, .konden  alleen door die Eeuwige         In these few statements we have made it plain that
Hoogepriester  Christus   worden  weggenomen,  aange-         this doctrine, universal in the Chr. Ref. churches, is
zien Hij God uit God, Immanuel was. Zijn bloed was not the doctrine of Scripture, notwithstanding it is in
het bloed van God, d. i., van Zijn menschgeworden harmony with utterances uttered forty years ago.
Zoon, Hand. 20 :28. En die Zoon had macht  Zijn leven            I have here two great books written by Rev. John
af te leggen en wederom  aan te nemen, Joh. 10  :18. En Henry Barrows, D.D., wherein this gentleman reports
omdat die dood van den Zone Gods in onze natuur niet the progress  *of the proceedings of the famous "World
slechts een straf der zonde was maar ook een verlos- Parliament of Religions," held at the time of" the
sings-, d. i., een verzoeningsdood, daarom "zeggen we Columbian exposition at Chicago in 1893.
we1 terecht met  Paulus, dat wij niet anders weten, dan          Reviewing the proceedings some one said: "At this
Christus en Dien gekruisigd ; wij achten  alle dingen         particular World's Parliament of Religions marvelous
drek om de uitnemendheid der kennis van onzen  Heere denouncement of faith thrilled the hearts of the audi-
Jezus Christus. Wij vinden allerlei vertroostingen in ences. Christians, heathen and semi-Christians, relig-
Zijne wonden,  en hebben niet van noode eenig ander ious and irreligious alike agreed as to  *one thing,
middel te zoeken of uit te denken,  om ons met God te namely, to deny the salvation through faith in Jesus
verzoenen, dan alleen  deze eenige offerande, eenmaal         Christ. All sects, cults, professions, systems and de-
geschied, door welke de geloovigen in eeuwigheid  vol- nominations were present, with the exception of a few;
maakt  worden."                                               and it was positively clear, there were no sinners, and
                                              L. Vermeer      therfore Christ was not needed, but holy people were


 gathered there who were cock-sure that the redemption
 of the world and of mankind was a feature worthy the                      I n g e z o n d e n
 greatness of man."                                            In De  Wuchter  (Christelijke Gereformeerde) las ik
    No doubt, but this is a confession to which the Chr. in het nummer van 15 Febr. de meditatie van Ds. J. B.
 Ref. churches of forty years ago refrained with tremb- Hoekstra over Joh. 10 :27-30: "Mijne schapen hooren
 ling to describe.                                          mijne stem, en ik ken dezelve, en zij volgen mij. En
    But that is nearly a half century ago. What about ik geef hun het eeuwige leven, en zij zullen niet verlo-
 it today?                                                  ren gaan in der eeuwigheid, en niemand zal dezelve uit
    Read carefully the confession of these churches as mijne hand rukken. Mijn Vader, Die ze mij gegeven
 worded by their Synod of 1924, as expressed in the heeft, is meerder dan allen, en niemand kan ze rukken
 famous Three Points.                                       uit de hand mijns Vaders. Ik en de Vader zijn Ben."
     The First Point as thoroughly explained in De             Zooals wij gewoon zijn van de hand van Ds.  Hoek-
 Wachter   by Prof.  ,Heyns  tells us that the Evangel, stra, schrijft hij mooi. Gaarne lezen we zijne stukken.
 Glad Tidings, convey a well-meant offer of salvation to En ik denk, dat ze over het algemeen gaarne gelezen
 who hears and wills  to.be saved.                          worden. Ze  zijn in den regel ook aardig goed  Gerefor-
   . To make the grasping of the First Point easy, the meerd. Maar wat Ds. Hoekstra dezen keer mankeert,
 Second Point declares that God Himself holds sin out weet ik niet,, want hij gaat ditmaal we1 een beetje van
 of the way of the sinner.                                  de lijn af. Als leeraar van de Christelijke Gerefor-
    And to crown all things, the Third Point sets forth meerde Kerken is hij, zooals vanzelf spreekt, gebonden
 that all men do good for God. (Are therefore not cor- aan de leer van een welmeenend aanbod van genade.
 rupted.)       .`-                                         En dan kan het niet uitblijven, of men gaat van de
    Now, my dear Brother:- Would Paul, by the Gereformeerde lijn af, vroeger of later. Men kan zich
 mouth of Luke, call that noble? Are these three points, dan met geen mogelijkheid staande houden. Men moge
as our Confession, in harmony with the living Word of goed beginnen met een tekst, zooals ook Ds. Hoekstra
 a righteous God?                                           deed, maar men is niet ver gevorderd of men glijdt af.
     You will agree with me that both questions are to Wij zullen Ds. Hoekstra niet geheel aanhalen, want dat
 be answered with an absolute No. If it is a No, and it zou te veel plaatsruimte eischen, maar we zullen er
 is, then for sure it cannot be otherwise than be in har- tech iets van moeten aanhalen.
 moy with the confession of the. famous World's Parlia-        Laat ons beginnen met te zeggen, dat Ds. Hoekstra
 ment of Religions of forty years ago. The three points zuiver  begint. Jezus kwam om Zijn volk zalig te  ma-
 might not so clearly set forth the humanistic tendencies ken van hunne zonden. Omdat Hij hen liefhad, ont-
 as expressed by the `Parliament, still the soul is the fermde Hij Zich over hen. Naar Zijn rijke barmhar-
 same, the spirit is one.                                   tigheid en door Zijne groote liefde ontfermde Hij  Zich
     Does that not show that the purest of the pure have hunner. En zoo gaat Ds. H. voort op die lijn totdat
 become worldly-minded and are fast falling into the hij toekomt aan hetgeen wij nu zullen aanhalen. Want,
 snares of philosophy?                                      Ds. H. gaat voort:.  Hij kent Zijne schapen bij name,
     Notwithstanding, brother: God is and will be want hunne namen zijn geschreven in het boek des
 gracious toward His people.                                levens, des Lams. Hij zoekt Zijne schapen. Ze zijn
                                       J. H. Hoekstra       verstrooid de wereld over. Maar geen enkele is voor
                                                            Hem verborgen. Hij weet, wie ze zijn. En Hij weet,
     Chicago, Ill.                                          hoe ze te vinden. Zijn Evangeliewbord gaat uit in de
                                                            wereld om ze te  roepen.  Te  roepen  tot geloof en  be-
                                                            keering.  Vele zondaars hooren die stem, maar luiste-
                                                            ren er niet naar. Ze hebben geen behoefte  aan Jezus,
              Trials must and will befall ;p                als hun Herder en om door Hem gezaligd te worden.
                But with humble faith to see                Dat (pas op, nu komt het)  ligt niet  aan Jezus, Die
              Love inscribed upon them all,                 welmeenend roept, en ook niet  aan het Evangelie, dat
                This is happiness to me.                    een kracht Gods tot zaligheid is, maar het ligt in de
                                                            verdorvenheid en blindheid van den mensch, die zijn
     Be not afraid of those trials which God may see fit eigen diepe ellende niet kent, en die niet gevoelt een
  to send upon thee. It is with the wind and storm of Zaligmaker noodig te hebben.
  tribulation that God separates the true wheat from the        Ds. Hoekstra zegt hier zoo maar even, dat vele zon-
  chaff. Always remember, therefore, that God comes daars de stem van Jezus hooren, doch er niet naar
                                                            luisteren. Ze hebben geen behoefte  aan Jezus als hun
  to thee in thy sorrows, as really as in thy joys. He Herder om door Hem gezaligd te  worden.   Hij  zegt,
  lays low, and He builds up. Thou wilt find thyself far dat het  met  aan Jezus ligt, Die welmeenend  roept.
  from perfection, if thou dost not  find God in every- Het ligt in de eerste plaats niet aan God, maar aan den
  thing.                                                    mensch, dat hij niet zalig wordt. En dat is stoute taal.


282                                     TH.Ef  S T A N D A R D   B E A R E R
                                                                   -"
Daarom dachten wij, dat we dit ook niet zoo mochten
Iaten gaan, dat wij moesten schrijven terwille van de                    News From South Holland
waarheid, om de eere van  onzen God. Ga eens even              The village of South Holland is located only about
met ons  naar Gods Woord, Ds. H., en we1 naar dat  ge- two miles south of the city limits of Chicago, although
deelte, dat u behandelde, Joh. 10. Wij lezen  daar de some twenty-five miles from what is known as the
gelijkenis van den Herder en de schapen. Op die ge- loop. The town is one of the many suburbs that lie in
lijkenis kwam er tweedracht onder de  Joden. Sommi- the vicinity of Chicago. It is only a small village -
gen zeiden, Hij heeft een duivel. Maar anderen zeiden, its population does not exceed two thousand souls. The
dat dit geen woorden eens  bezetenen waren,  want de population is almost exclusively of Holland descent,
duivel kon der blinden  oogen  niet openen.  Zij komen and the virtues for which Hollanders are famed, clean-
tot Jezus en zeggen tot Hem: Hoe lang houdt gij onze lines and thriftiness also are characteristic of these
ziel op? Indien gij de Christus  zijt, zeg het ons vrij- folk. As far back as 1840 there were Hollanders in
uit. Maar Jezus antwoordde: Ik heb het u gezegd en this vicinity and many of those now living belong to the
gij gelooft niet. De  werken,  die Ik doe in den naam fourth generation of those that migrated hither from
Mijns Vaders, die getuigen van Mij; maar gijlieden the old fatherland. Materially considered the locality
gelooft niet, want gij zijt niet van mijne schapen, ge- *is rather prosperous, and several are even quite
lijk Ik u gezegd heb. Dus Gods Woord leer-t  bier we1 wealthy, `although the present economic stress is well
uitdrukkelijk, dat het hem niet zit in den mensch, maar felt. To be property poor is perhaps almost as serious
bij God ; omdat zij niet van Jezus' schapen waren  ge- as any other poverty. For the flesh it is even worse,
loofden zij niet. Omdat zij niet in de handpalmen des for it is hard to see slipping what one thought he pos-
Vader? gegraveerd zijn, daarom worden zij in de eerste sessed. Yet do not misunderstand me for I am sure
plaats niet zalig. En daartegenover  nu staan Zijne there are many other communities that are suffering
schapen. Deze hooren Zijne stem en Hij kent ze.             more than we.
       En wilt u meer bewijs, Ds. H., dan gaan we een
paar hoofdstukken verder naar Joh.  1237-40. Daar              In this town populated by folk of Holland descem
lezen we als volgt : "En hoewel Hij zoovele teekenen one would expect to find churches that belong to the
voor hen gedaan had, nochtans geloofden zij in Hem so-called Reformed denominations. Such is also the
niet, opdat het woord van Jesaja vervuld werd, dat hij case, even- to the exclusion of all else. There is first of
gesproken heeft: Heere, wie heeft onze prediking ge- all a large Reformed congregation consisting of some
loofd en  aan wien is de arm des  H,eeren  geopenbaard? three hundred families. It is lax in sheer every re-
Daarom konden zij niet gelooven, dewijl Jesaja  weder-      spect:  in doctrine, in the administration of the sacra-
om gezegd heeft: Hij heeft hunne oogen verblind en ments, in discipline. Reformed it is in name, but its
hun hart verhard, opdat zij met de oogen niet zien en Reformed distinctiveness is a thing of the past. Then
met het hart niet verstaan, en zij bekeerd worden,  en too there are two Christian Reformed churches.' The
Ik hen geneze." En zoo  leert de  S&rift  overal.  Ds. first of these, that is also the mother of the other, is the
Hoekstra en met hem vele anderen, weet dat zeer  we1        church of which Rev. K. Fortuin was the pastor. (He
en ik zou de broeders willen toeroepen wit het diepst was its pastor, but due to strained conditions between
van mijne ziel: Ga  tech niet verder op het pad, dat the congregation and himself, the classis has grantedd  `-
afwijkt van Gods Woord, want gij houdt geen God permission to sever the connection and he is eligible
                                                            for another call.) This congregation, I understand,
over; en gij wilt  tech ook een almachtige God, die
spreekt en het is er, die gebiedt en het staat er. Neen, consists of some one hundred and twenty-five families.
Ds. H., God is Jehova ; Hij ontfermt Zich diens Hij  wil    Sickly mysticism is not an imaginary evil amongst
en Hij verhardt dien Hij wil. Niet wij  zijn God, maar several of its members. The other, now called  Bethany                1
God is God!                                                 Christian Reformed church, is an exclusively American
                                           A. Poortenga     speaking congregation. It totals about the same  nym-
                                                            ber of families as the other, and Rev. Bouwsma is its       '
       Lansing, Ill.                                        pastor. Of it I know little except that a large percent-
                                                            age of its membership is not very active in Christian
                                                            instruction of the youth in the Christian school. The
                                                            Christian school at this place, let me in passing re-
                                                            mark, has by no means had the support, neither finan-
               All my life I still have found,              cial nor moral, that it should have had. But we are
                 And I will forget it never;.               glad that during the past few years there is improve-
                                                            ment evident. Then there is also what is known as De
               Every sorrow hath its bound,                 Ware Hollandsche Gereformeerde Gemeente. Its mem-
                  And no cross endures forever.             bership is falling off, due in part to the fact that for
               All things else have but-their day,          years it has been without a pastor. Rev. E. 1;. Mein-
               God's love only lasts for aye.               ders was its first and only pastor. He and his  con-


                                   Fr;titi
                                                 ..ANhAk`jj
                                                                    BEARtii;t                                    ^     .     .
                                                                                       ._-  . . -_ -. -- -       283
-___-__      ._-.
---."  ._.......                                 -
gregation severed their connection with the Chr. Ref. ically but above all spiritually. It is in His grace that
churches in 1886. Recently I have read portions of we are what we are. He has not taken his Spirit from
his De Heidelbergsche  Catechismus,  and can well un- us, but caused His Spirit to fill us with His knowledge.
derstand that he with his supralapsarian views could We rejoiced as a congregation when some time ago
not well agree with-men like Prof. Hemkes and Prof. four individuals publicly confessed His name, and
Heyns, the latter of whom he accused with others of could partake with us from the table of the Lord. Of
doctrinal unsoundness. Although a vigorous propo- course, we as a congregation have not reached perfec-
nent of God's sovereignty, he was not free from the tion. Far from it! Yet we may experience the bless-
error of sickly mysticism.     Undoubtedly the latter ing of the Lord.
accounts for it that the congregation some time since          This blessing of the Lord we might also experience
allied itself to the Oud-Gereformeerden.                    recently when three times in the space of two months
    Then, of course, there is in South Holland a Prot. we carried the remains of dear ones to the grave. The
Ref. church. It still bears many nicknames and is an first death was that of a youth of seventeen, who was
object of intense hatred on the part of many. We instantly killed in an automobile accident. His com-
officially count twenty-two, families. There are several panions, also from our church, were both injured, the
other families that regularly worship with us, how- one seriousIy,  but have been restored to health and
ever. Considering that the congregation was organ- strength. The second was that of another young man
ized some seven years ago with only seven families, it who although his "papers" were not with us lived with
has shown a normal and healthy numerical growth. relatives beIonging  to our church, and not only faith-
The attendance on the Sabbath is very good, especially fully attended our services and catechism class but also
in the afternoon, when we regularly hold service in the defended the cause of the Prot. Ref. churches. He was
American language. After the afternoon service we fatally injured when hit by a hit-and-run driver and
hold catechism. There are approximately some sixty died a few hours later. This was the second sudden
or seventy catechumens. Three elders each have a death within two week's time. The third, although not
class, and as pastor I have charge of the class for the as sudden nevertheless very sad, was that' of the
young people. The reason we hold catechism at this mother of a family of nine children. Add to this that
time is mostly because our people live too far from we have had much illness even at present there are
church to bring the children at any other time. Re- several that are unable to worship with us. Certainly
member that one family lives in Englewood some thir- the demand of pastoral work is by no means a thing
teen miles distant; several about Highland, Indiana, of the imagination and, I assure you, it is no simple
also some thirteen miles away; and some ten families task for a young and inexperienced pastor to acquit
in the vicinity of Lansing, Illinois, some six miles from himself well of the calling `wherewith he has been
the church. Especially in these times of financial stress called. But we as a congregation did experience the
it is impossible to take these trips any more frequently blessing of the Lord in these bereavements. Of course
than is absolutely necessary. Moreover we also have not at all times can we account them as blessings. At
a Young People's Society, which meets on Sunday eve- times there is rebellion amidst all these calamities of
nings, and boasts a membership of eighteen. And even poverty, sickness and death. Yet-it is-nevertheless  true-
though every one must travel some distance to church that we know that all these things come to us from a
we have a Men's Society. It meets on Monday eve- loving  ,Father,  whose ways are often deep and mis-
nings, is faithfully attended, and a very active society. understood, but none the Iess ways that lead to glory.
     So much for our congregation as such. It is enough For indeed what is the suffering of this present time
for the readers of the Standard Bearer to make compared to the glory that shall be revealed hereafter?
acquaintance with us.                                       It is but a light affliction that works so great a salva-
     In common with the world in general we all feel the tion as that of which we are made partakers in Christ
stress of the times. In common with the other Prot. the Lord. Certainly it is true, for thus the Scriptures
Ref. churches we experience,how  difllcult it is to pro- that cannot be broken testify, that the Lord chastiseth
pagate the distinctive principles which the Lord has those whom he loveth! To experience that, by faith,
entrusted to us as a denomination. There is plenty removes the sting from life's apparent adversities, and
of enmity in this vicinity for the "old paths," the en- fills us with thankfulness that He blesses us who are
mity of ignorance and of unwillingness to accept the so unworthy.
Scriptural truths of God's sovereignty, irresistible           How blessed it is not only to be Prot. Ref. in
grace and total depravity. Although this enmity does thought but also to experience that God's grace is not
not aIways reveal itself, and is not at the same pitch in things and incidents themselves, but in the light of
as it once was here, it crops out time and again. Natur-    His countenance that shines upon us in absolutely all
alIy it would, for also our slow but steady numerical that befalls us! What a comfort this conviction is that
growth is a stumblingblock for those who seven years although all things seem against us, they are not, but
ago promised that after three years we would be out work together for good to those that fear the Lord,
of existence. The'Lord  has blessed us not only numer- who have been called according to His purpose! Such

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

has been our experience, such has been my experience.
Thanks be to God for His great goodness !                          Rev. Van  Baalen On the Miracles
    Until later, au revoir.
                                              P. De Boer          In The BumneT of March 3, 1933, we came upon an
                                                               article, written by the Rev. Van Baalen, that sets forth
                                                               a view of the miracles of Christ that, to put it mildly,
                                                               raises strange questions. Wrote the reverend:

                                                                  "Since a well organized Sunday school should have
                     Sola  F i d e                             classes not only for children, but also for adults, I
                               EN                              venture from time to time an attempt at inserting into
                                                               my comments on the International Sunday School
                  Een Eenzame Stem                             Lesson some remarks which may be considered beyond
                                                               the intellectual grasp of the younger classes. Thus, in
    Eenigen tijd geleden  ontvingen we van de uitgevers The Banner of Friday, Jan. 6, 1933, I inserted these
IX Veenman en Zonen, Wageningen, Nederland, nog words, `The miracles of Jesus, -therefore, are not evi-
twee boeken met verzoek om te recenseeren. Het  eer- dence of his divine nature, but of his human nature.
ste was van Dr. Ubbink, getit.eld Solu Fide; het tweede He did not heal the sick, nor cast out demons as the
is geschreven door een der gemeenteleden van Dr. Ub- Son of God, but as the Son of man. He performed his
bink, als protest tegen zijne &horsing  door de Classis miracles by virtue of his kingly office.' A corres-
Woerden, en draagt den titel, den ietwat weemoedigen pondent asked for furthur information, which  was.
titel,  Een  Eenzame Stem.                                     given by me in The Banrner  of January 27, Since then
    Na de breede bespreking, ,die wij wijdden aan Dr. four more letters have been received, some by myself,
U.`s Nieuwe Belijdenti,  achten we het niet noodig, om some by the editor of this weekly.
verder in. den breede in te gaan op den inhoud dezer              "I should not trespass upon my space `limits, hence
beide boeken, vooral niet, omdat ze, voorzoover mij  na I shall refrain from giving a full exposition of the
nauwkeurige lezing bleek geen van beide nieuw licht theory implied, no matter how much I itch to do so,
over de zaak, waarom het ging, verspreiden. Ons oor- and although this would really be the only method of
deel over de dogmatische kwesties in het geding is er explaining myself to my own satisfaction. It appears
niet door veranderd.                                           that all my correspondents read Dutch: I request that
    Beide boeken zijn verkrijgbaar bij H. Veenman en the read the full treatise in Dr. A. Kuyper's Pro Rege,
Zonen, Drukkers-Uitgevers, Wageningen, Nederland.              where it covers Vol. I, pp. 113-247. Pro Rege is easily
                                                      H. H.    obtained, either from the Calvin College library or
                                                               from any one of many ministers. Had the brethren
                                                               heeded this twice given advice, this entire rushing into
                                                               letter-writing, as well as my reply, would have been
                                                               unnecessary. Whether agreed or not, they would have
    Yk  shall serve the Lord  GOUT God,  and  He-shall         understood that none-` of the imagined evils at which
bless thy bread and thy water. - Ex. 23 ~25.                   they hint were either meant, stated or implied by me.
                                                               I shall now limit myself to replying, and that as
       What I posses, or what I crave,                         briefly as possible, to the various questions contained
             Brings  `no content, great God to me,             in the letters.
       If what I would, or what I have,                           `Could Adam have done miracles in the state of
             Be not possest, and blest, in Thee;               rectitude, such as healing the sick .and raising from
             What I enjoy, 0 make it mine,                     the dead ? Answer: No, and that for two reasons.
             In making me that have it, Thine.                 First, because there neither was, nor could be, any
   Offer up to God all pure affections, desires, regrets, sickness or death in the state of rectitude. Second, be-
and all the bonds which link us to home, kindred, and. cause Adam stood at the beginning of the process of
friends, together with all our works, purposes, and human development. He received a command: `replen-
labors. These things, which are not only lawful, but ish the earth, and subdue it; and have dominion,' etc.
sacred, become then the matter of thanksgiving and This command was to be gradually fulfilled along the
oblation.     Memories, plans for the future, wishes, in- lines of normal, sinless human development.
tentions ; works just begun, half done, all but com-              " `When Peter said, aneas, Jesus Christ healeth
pleted ; emotions, sympathies, affections,  - all these thee' can we conclude from this that Peter performed a
things throng tumutuously and dangerously in the miracle here? Were not all miracles performed by the _
heart and will. The only way to master them is to offer apostles in the name of Jesus Christ, because He is the
them up to Him, as once ours, under Him, always His Son of man and the Son of God? Answer: I have
by  kght.                                                      already replied to this in the January 27 issue. F          o    r


                                  *THE  S T A N D A R D   B E A R E R                                .           285

every good work the Christian does he will always give cocksure as we see the possibilities in the opposite
God the credit. Mrs. Stowe, when complimented upon view. In that way we become well-informed, theolog-
Uncle Tom's  Cabin+ refused to take  credit,  stating that ically posted and sound, and at the same time  broad-
`God has written that book.' Yet she did the actual minded.           My correspondents give evidence of this
writing. We do our own deeds, but we know we could spirit. Now let them go and study the view that seems
not have done them in our own strength, and give God new to them. Then let them make up their own
the honor, who wrought through us or who made us minds."
work. So Peter indeed performed a miracle. But he
did it only by faith in Christ. That is to say, Christ         We single out the following expressions:
wrought through Peter, who was united with Christ              1. The miracles of Jesus, therefore, are not evi-
by the living bond of faith. Faith, however, does not dence of His divine nature, but of his human nature.
unite  US  with the divine nature in Christ (this would He did not heal the sick, nor cast out demons as the
be pantheistic teaching), but with his exalted human Son of God, but as the Son of man.
nature: He.the head, we the members.                           2. Could Adam have done miracles in the state of
   "Have we a right to separate the two natures of rectitude, such as healing the sick and raising the
Jesus; to differentiate between the `I' in Mark 2 :11 and dead? Answer: No, and that for two reasons. First,
the `I' in John  8:53, and say that the person in the because, there neither was, nor could be, any sickness or
first instance is human and the person in the second death in the state of rectitude. Second, because Adam
instance divine? Answer: We never separate the two stood at the beginning of the process of human devel-
natures of Christ. But we do differentiate between the opment.
two natures: the human is not divine and the divine is         3. For every good work the Christian does, he will
not human. We do not differentiate, however, between always give,God  the credit.
a divine and a human personality in Christ. He has             Here it is literally taught than man as rnun can per-
only one personality, which is the Second Person of form miracles ; that it lies within the scope of human
the Trinity. This divine Person; which on earth, always power to raise the dead, to bring the dead back to life.
acted through his assumed human nature. Hence all Of this Adam and in him all men was potentially and
the deeds of Jesus on earth were human deeds. Dr. originally capable. That this power did not flower in
Kuyper writes, `On this earth the Christ has not human -nature is because man sinned. Among the
reigned as the Son of God, has not displayed his endowments which he lost was also that of bringing
majesty as God, but has appeared as man, as one of back to life the dead. In Jesus, the sinless man, this
us, and he has revealed no other power than such as power was again seen. The raising of the dead is a
could appear in man.'                                       human deed of which man is the subject and which he
   "Will before long science triumph over death ? An- performs by a power that is his very own, a power
swer: It will not. The process of man's dominion over operative in his very self, essence. Man, therefore, can
all God's creation was thwarted by sin. It is to be raise the dead same as he  can  walk and talk and lift,
gradually restored through the following stages : First, let us say, a weight of a hundred pounds. The reason
through miracles done by man by the power given him that man is not actually raising the dead is not that
of God (this-does not include miracles done directly-by the performance of an act of this kind excels the
God `Himself, of course). Second, by the victories of human strength that was originally his.,
modern science. This will be a conquering in part, and         That such is the view we here come upon is evident
only along given lines. Third, completely when the enough. Read again what the reverend wrote under 2.
Central and Perfect Man, Jesus Christ, returns. Not As Mrs. Stowe could write "Uncle Tom's Cabin", so
until then will death be abolished, and that by Himself. could man in his original state potentially bring the
   "I think I have replied to all the questions. I did dead back to life. Raising the dead and writing a book
not realize when I first wrote the innocent sentences in are acts of a kind. The reverend adds that the power
the January 6 issue that these things were so new and to perform both is of God. But both are human acts.
startling to our people. I was a student of theology at The difference between the two is not that the former
Kampen when  P.po Rege appeared. Never .has there surpasses the strength with which a mere human can
been any serious criticism' of the views of Dr. Kuyper be endowed.
on Jesus' miracles, as far as I know. I know that others       The view here broached seemed to have startled
are of a different opinion. Too bad ? Not at all. Even many a reader of  The Banner. And the editor of The
on such points we may differ without differing in essen- Banner, Rev. H. J. Kuiper, placed an article in which
tials. There is as much danger in belittling the true he states that he differs with Van  Baalen.  I should
humanity of Jesus as in denying his true deity. That think he w-ould. As to Van Baalen,  he is surprised that
we cannot all think alike is a good thing. If only it his publication set some of his readers to wondering.
leads us to the study of both sides of a question. Then Read again what he wrote under 10. He did not real-
we learn to form our own opinions ; we know where we ize that "these things" were so new and startling to
stand, and why. At the same time we become less his readers. All he did was to repeat the late Dr. A.


236                                         T H E   S T A N D A R D   B E A R E R
-^ .._ "-                        -______                                            --_.-           -..-.._ -- __.. _I_-.-._I
Kuyper, whose view may be found in Pro Rege, Vol. I, the prophesy of Isaiah: Thus saith God the Lord, he
pp.  113-247. He feels certain that had his readers been that created the heavens, and stretches them out; he
aware of this, they would not have troubled him  (Van that spread forth the earth, and that which cometh  out
Baalen)  with their criticisms. For who would have the of it ; he that giveth breath unto the people upon it, and
audacity to challenge anything the great Kuyper Spirit to them that walketh therein: I the Lord have
wrote? No one, unless he be a fool raised up by pride. called thee in righteousness, and will hold thine hand,
Never therefore has there been any serious criticism of and will keep thee (the Christ) and give thee for a
the views of Dr. Kuyper respecting the miracles of covenant of the people, for light of the gentiles ; to
Jesus, no criticism as far as the reverend knows. As open the blind eyes, to bring out the prisoners from
shielding behind Kuyper he feels quite safe.                        the prison, and them that sit in darkness out of the
        But Kuyper's view on the miracles has been chal- prison house. I am the Lord ; that is my name ; and
lenged and in polite language even denounced as im- my glory will I not give unto another, neither my
possible. Wrote Dr. G. Wielenga in his "De  Wonderen                praise to graven images" (Isa. 42 :5-8).
van den Zaligmaker" : "Tech  zijn ook tegen deze ver-                  Notice that God here introduces Himself as Creator.
klaring (the explanation of Kuyper) nog bedenkingen Being Creator, He can and does give breath unto the
in  te brengen. God gaf  aan Adam  we1 heerschappij                 people. Giving  breath  is but another expression for
over de schepselen,  doch dat daartoe de wondermacht sating  the  dead. Of this God is only capable, He being
zou behooren, die de gewone orde der natuur tijdelijk almighty Creator.
opzij zet en met scheppende  macht ingrijpt, is een  on-               The servant of Jehovah opens the blind eyes, etc.
bewezen stelling." And again, "Alle  wonderen  van                  (verse 7). The question is whether He performs these
Jezus staan niet op een  lijn, en zijn  niet   allen even works as man or as God. If to open the blind eyes is a
groot en wonderbaar, maar bijv., de  doode  opwekkingen creative act, it is a work performed by Christ as God.
gaan alle ingeschapen menschelijke  kracht verre te In chapter 42 we come upon statements asserting that
boven, en zijn werken van Goddelijke almacht," p. 18 the aforesaid works are creative acts. We quote: "Bnt
of the aforesaid work.                                              He that formed thee 0 Israel, Fear not for I have re-
             Van  Baalen knows that others are of a different now thus saith the Lord that created thee, 0 Jacob, and
opinion. This is not too bad, however. Even on such deemed thee, I have called thee by thy name ; thou art
points we may differ without differing on essentials. mine . . . For I am the Lord thy God, the Holy One '
According to the reverend then the doctrine that Christ of Israel, thy Saviour: . . . Even every one that is
 performed miracles, raised the dead not  ns God but  as called by my name: for I have created him for my
 .rna%  is mereiy a view upon which we may differ, a view glory, I have formed him ; yea I have made him" (Isa.
 about which there is nothing essential, so that it really 42). Here in these verses the act of creating is identi-
makes very little difference what one believes respect- fied with the act of saving, and saving in turn consists
 ing this matter. But let the readers, such is the rev- in opening blind eyes, in bringing out the prisoners
erend's advice, study the matter and develop into good from prison, etc. Hence, the last-mentioned acts are
theologians.                                                        also creative. They are works of  which only the
             Let me yet remark that the view of Kuyper and Almighty Creator is capable. And whereas in chapter
 Van .Baalen  was contradicted not'only  by Wielenga, but 42 :`7 these works (opening blind eyes,~  etc.) are spoken --
 also by Dr. H. Bavinck, Dr. Geesink,  Dr. Charles Hodge of as performed by Christ, it follows'that He performed
 and Dr. .W. G T. Shedd.                                            them not as man but as God.
             Let us now uncover the implications of Van Baalen's       Once more, God only can create, redeem, save, open
view. I set out with the statement that the doing of a blind eyes, raise the dead, etc. One of the fundamental
 miracle is an act that surpasses anything that man arguments of the entire Scripture is that God only can
 has been empowered by the Almighty to do. A miracle and will save, redeem. And the one great reason for
takes creative power, only God can create. The miracle Him redeeming us is that we might know and confess
 spells redemption and is to be defined as that act of this very thing and praise Him. God could not deposit
 the gracious and Almighty God whereby He lifts the creative power in man. To do so would be to bring into
 fallen but chosen world out of the fall and elevates it existence  another God. If man possesses creative
 to the highest possible pinnacle of glory. Had sin not ability, he must be thought of as an extention of God's
 entered the world, the miracle would not have come very being. And this is sheer Pantheism. The view
 into being. These contentions of ours  can  be abundantly that Van Baalen here broaches is indeed sheer Panthe-
 proven from Scripture. All that needs to be done is to ism. And Pantheism is destructive of God. Van Baa-
quote Holy Writ to the effect that God only can and will len's view is therefore destructive of a faith in the
 redeem His people. Now every student of Holy Writ God of Scripture.
 knows that God may be said to have exhausted human                    But this is not all. Van Baalen with that view of
 vocabulary, so to say, in driving home to the hearts of his not only loses God, he also loses the Christ. Rom.
 His people that He, being their Almighty and gracious 1:4 reads : "And declared to be the Son of God' with
 Redeemer, can and will save them. I quote now from power, according to the Spirit of holiness, by the resur-


                                   T H E   S T A N D A R D   B E A R E R                                         287
               -..---  ..__                       ~--..-                            -.
rection  from the dead." So, then, Christ's resurrection righteous Noah in connection with blood that pointed
is the one outstanding proof that He is the Son of God to Christ, that the Lord instituted a covenant the bless-
also  as God. But if the ra.ising  the dead is a work of ing of which comprised the reward of an imputed right-
which a human is capable, Christ's resurrection is no eousness.
proof that He was Son of God as God but merely that           The salvation of Noah pointed to Christ's redemp-
He was a creature empowered by God to attain by Him- tion. It brought into play the principles of the salva-
self in His capacity of man to the resurrection of the tion of God in its final and decisive stage. As the salva-
dead. In fine, if Christ did not perform His miracles tion first promised in Paradise and that went into an
as God, all His testimony to the effect that He is very initial  fulfilment  in connection with Noah, so, too, the
Son of God is merely so much testimony that He was a salvation wrought by Christ,  - it is brought into
mere man empowered by God to perform miracles. If being through the separation of two disparate elements
so, Scripture contains not a single testimony to the - the seed of the woman and the serpent brood  - and
effect that Christ was God as God. The most that can through the destruction of the latter.
be derived from Scripture is that Christ was mere man.       The prophetic outburst of Noah on the occasion of
And if mere man, we are without a Saviour. We are the conduct of his youngest son, evinces that the in-
still in our sins.                                        sight of the church into the promise of God had been
   If it cannot be proven that Christ was at once very deepened, its sense of man's depravity and condemn-
God, it cannot be proven even that He objectively ableless  enlivened, its desire for salvation intensified,
merited salvation. In fine, if Van Baalen's  view is cor- that therefore the full light could be received and ap-
rect, we lose everything ; Gad, Christ, salvation. If preciated. For Noah's prophesy amounts to a eulogy.
Van  Baalen's  view is correct, we may as well say that Said he: "Blessed be the God of Shem . . . .  " Not
there is no God.                                          Shem but God is being praised by this saint. The feel-
   It appears, then, that what Van Baalen refers to as ings that prompted this praise were love, esteem and
an "innocent statement" is not so innocent after all. adoration awakened by the consciousness that the God
It is a statement packed with the most horrible of matchless purity and rectitude, deigns in His
heresy.                                                   fathomless mercy to be the Friend and Redeemer of an
                                           G.  M. 0.      impure, culpable and ill-deserving yet chosen race.
                                                             Further God shall enlarge Japhet (in his genera-
                                                          tions) and he shall dwell in the tents of Shem. Here
                      me Promise                          new light is shed upon the promise. For the first time
                                                          the seed through whom deliverance is to come is set
   As already announced, we have completed our ex- off from those to be delivered. For Shem is in the
planation of Jacob's blessings. The lines of the aggre- final instance Christ. And in the tents of Shem,  the
gate of these utterances, so we wrote, diverge upon Japhet according to the election is to dwell.
Christ and His people. Their total comprise the floor        But the serpent's brood is also much in evidence
upon which the prophets of subsequent ages stood and here in the person and generation of Canaan. Ham
at once the flower, the further unfolding, of the first had shown a dissolate and profligate spirit. He had
promise given in Paradise. We were engaged in show- mocked his godfearing father and had thus come to
ing this, in tracing' the development, this unfolding of the fore as the antagonist of the seed of the woman.
the first gospel preached. We began with considering And like father, like son. A corrupt stock had pro-
the  ,original  promise. The particular reiteration of duced a corrupt offspring: The curse could therefore
this promise last considered was the one made to Noah. devolve on Canaan.
To Noah God said, "Come thou and all thy house into          As to Abraham, the aggregate of revelations he re-
the ark; for thee have I seen righteous before me in ceived all turn on the one promise. In these revelations
this generation." As to the flood, it was a preliminary the promise receives a remarkable expansion. To him
stroke, an initial assault, and thus an initial fulfilment the Lord said: "Get thee out of thy country, and from
of the promise made in Paradise, but also for this very thy kindred, and from thy father's house, unto a land
reason an event prophetic of the final victory to be that I will shew thee: and I will make of thee a great
gained by Christ.                                         nation, and I will bless thee and make thy name great;
   There were positive elements entering into the and thou shalt be a blessing: And I will bless them that
make-up of the salvation wrought by the Lord in behalf bless thee, and curse him that- curseth thee: and in
of the elect remnant that went into the ark. Noah be- thee shall all families of the earth be blessed." Several
came heir of the righteousness with is by faith. The times during the life of Abraham was this promise re-
constituency of this inheritance was this very right- inforced. After Lot's departure, the.Lord  again said to
eousness  .and in addition its reward, namely, some Abraham : "Lift up now thine eyes, and look from the
higher good placed in his possession. This good was in place where thou art northward, and southward, and
the first instance the elevated position of the new earth eastward and westward: For all the land which thou
and of the place Noah occupied in it. It was with the seest, to thee will I give it, and to thy seed forever.


                                                      ,_. I         &;7


      288                                 T H E   - S T A N D A R D   BE:RER
      ---"                                        .lll___                        -                              -._l__l_
      And I will make thy seed as the dust of the earth: so adored. It had not yet occurred to these saints that
      that if a man can number the dust of the earth, then perhaps the gates of Paradise had forever closed upon
      shall thy seed also be numbered." After the slaughter them. Their minds had to be diverted from this region
      of the kings, the Lord again encourages Abraham. This to the distant inheritance. And the  first emblem of
       time a son is promised him and a multiplying of his this inheritance was the world to which Noah had fallen
       seed. He is justified by faith. Canaan is again prom- heir. With the 3lood Paradise disappeared. Then God
       ised him and confirmed by a sign. Then  .when Abra- called Abraham and directed his steps to a land that
      ham was ninety years old, God renewed the covenant. He would give him, and where He would tabernacle
       Abraham's name is changed. Circumcision is insti- with his seed. Upon this land Abraham, Isaac and
       tuted. Sarah's name is changed. Isaac is again prom- Jacob set their affections yet not upon this land but
       ised. Isaac. the seed is born. He is circumcised. Hagar upon the heavenly country they all during their earthly
       and Ishmael are cast forth. Abraham is now tempted p i l g r i m a g e   s o u g h t .
       to offer Isaac. He giveth proof of his faith and obe-               During the Iife of Isaac the promise was repeated
       dience, and is again blessed. "By myself have I sworn" but not enlarged. But in the mouth of Jacob the prom-
       said the Lord to him now for the last time, "for because ise again unfoIds, marvelously so. Before  his eye rose
       thou hast done this `thing, and hast not withheld thy this Iand with his seed established in it. The virtues
       son, thine only son: that in blessing I will bless thee, of this land he praises. In this land the bread of his
       and in multiplying I will multiply thy seed as the stars seed will be fat. In this land garments will be washed
       of the heaven, and as the sand which is  .upon the sea in wine, and clothes in the blood of the grapes. Royal
       shore ; and thy seed shall possess the gate of his ene- danties  it will yield. There will be blessings of heaven
       mies ; and in thy seed shall all the nations of the earth above, blessings of the deep that lieth under. He, too,
       be blessed ; because thou hast obeyed my voice."              spoke of the seed as no prophet before him had spoken.
                                                               l
             Let us briefly notice the subject with which the And the seed was Christ. And each time he had done
       sum total of these blessings deal. To begin with, the blessing another son, he had set forth some new aspect
       seed of the serpent is everywhere in evidence. In the of this seed. This seed successively rose before his eye
       first word that came to Abraham it appears as the as one with his hand upon the neck of his enemies, as a
       antagonist that will curse Abraham. For this it will lion gone up from the prey, as an old lion stooped
       be cursed. This seed as to the spirit pervading it raises down and crouched, and whom no one rouses, as Shiloh
       its head in his own household in the person of Ishmael unto whom the gathering of the people shall be, as a
       who persecuted Isaac. By this seed Abraham'&  every- serpent by the way that biteth the horse heels, as one
       where surrounded. With this seed he grappled in  be- assailed by a troop whom he overcomes, as a fruitful
      ..l$f of Lot. But the  last,:,revelation  that came to him bough with branches running over the wall, sorely
       contained the promise  tha&his  seed would possess the grieved by archers that hate him yet with a bow
.      gate of his enemies. And these enemies are again the abiding in strength, as one who shall devour his prey
       seed of the serpent. Thus the serpent's head will be and return at night with spoil, as a hind let loose giving
demolished.                                                          goodly words. What a varied picture of the seed, of
             In these promises the seed of the woman is. prom- Christ, of His struggles- and triumphs, of His might
       inent. The seed is promised and is fmally'born.  With and sovereignty.
       the appearance of Isaac the promise went into initial               But the seed of the serpent is also in evidence in
       fulfilment. But the seed is Christ. In this seed all the this discourse. This seed as to the spirit pervading it
       families of the earth will be blessed. Here for the had raised its head also in Jacob's household. Reuben
     second time the seed is brought into relief as the had gone up to his father's bed and defiled it. In the
       channel of blessing. This seed will be numerous. It habitations of Simeon and Levi were instruments of
       wid be a royal seed.                                          cruelty. This cursed seed is that' troop by whom Gad
             It was in the promise as proclaimed to Abraham shall be overcome, archers who sorely grieved Joseph.
       that the hand of Canaan for the first time is seen. From            The church at this juncture was sorely in need of
       certain notices of Scripture we gather that, the people the promise as enlarged by this dying prophet. For it
       of God clustered about the garden of Eden after man's would soon  find itself in a house of bondage, in which
       rejection from it, and set up their worship in its near house it would be sorely  afflicted. And in this expanded
       vicinity so that the territory surrounding this region promise uttered by Jacob it could see as in a glass its
       comprised the sacred spot where the saints would very self as a people delivered and exalted in the prom-
       assemble for worship. When Cain therefore forsook ised land.                       `.
       this region he truly went out from the presence of the              And so did the promise continue to expand and un-
       Lord. But the people of God clave to Paradise, clave fold in the mouths of  allthe prophets who came after.
       to this earthy heaven. What else could those, rendered Israel together with its land, its institutions, its kings
       by God's grace enemies of the Temptor  and lovers of and priests and prophets, its entire history was a de-
       God, be expected to do than to settle near the borders piction of the things contained in the promise.
       of Paradise, that "sacred region where dweIt  the God                                                      G. MI. 0.


