292                                                    T H E   S T A N D A R D   B E A R E R
- ..__._- - _--.--......___..- _~ -..-" . . . .._ -                                             -"  -.......  --  ..-
-----~- -                                                                 tion, responsibilities are to be taken away from the
                                                                          local societies and vested in a central Board. Local
!pFji boards are to be abolished, to be changed into mere
II
   .- _--."..."         .-..._ .._ "_^-_- -... "._-              -I___ executive committees, and their authority is to be con-
                                                                          centrated in the one Board. Instead of supervising
       Unification Of Schools Desirable?                                  principals, each fully responsible for the course of
                                                                          study in his own school, committees on teachers, visit-
                                        IV                                ing committees, by which the instruction as actually
                                                                          offered in the several schools is being supervised, the
       From an economic viewpoint, we found, the plan plan calls for one superintendent and one supervisor.
for unification of the Christion Schools in Grand                         It is evident, that there is a strong tendency towards
Rapids is not recommendable. The plan would cer- centralization in the entire plan.
tainly not reduce the cost of education. And although                        There is something appealing in this phase of the
it is impossible for us to speak with certainty on this                   matter. It would appear to make us stronger, more
phase of the subject because we do not have the figures,                  efficient to do things. Always, when power and re-
it would seem rather safe to conjecture that under the sponsibility are vested in a few, rather than in many,
new plan Christian instruction in Grand Rapids would ultimately in one man, rather than in more than one,
become more espensive. Usually positions like that of the result is more executive ability. Things happen,
superintendent and supervisor, for which the new plan when you have one man at the helm, rather than when
calls, make a heavy demand on the pocket book of those many men and different bodies of men must deliberate
that must pay their salaries and expenses.                                upon every detailed phase of every proposition. This
       To this we must add, that-there will be less interest is evident in Washington these days. It is quite incon-
in the local school societies for the schools they sup- ceivable that the tremendous changes that have been
port ; and more difilcult it will prove, accordingly, to                  realized in our country during the first year of the
collect the necessary funds in as far as the expenses Rooseveltian administration would have been effected,
are not covered by the tuition. As stated before, the                     if the president had not been vested with dictatorial
local societies really will be nothing but organs of the powers. And thus, it is probably expected by the
Board to collect the necessary funds. True, the new proponents of the new plan for unification of schools.
plan states that they shall "promote love for Christian                   there would be greater efficiency in education if all
Education in their own district". But this is a rather the local school societies, boards, committees, super-
abstract statement. The proponents of the new plan                        vising principles were abolished and replaced by one
themselves would, I venture to guess, find it very difl-l- Board, superintendent and supervisor. There would
cult to give any concrete meaning to it. It appears to be more uniformity in education. There would be uni-
have been added rather as a little consolation to the                     form requirements for teachers, uniform methods' and
societies in their being bereaved of all direct obligation,               conditions of appointment, a uniform course  ofstudy,
responsibility and control with respect to their own                      uniform rules of supervision and direct power of execu-
schools, than as an essential and necessary element of tion. All the teachers for all the schools would be ap-
the plan. But it is safe to predict, that when the socie-                 pointed at the same time and there would be no com-
ties that now promote the cause, not of Christian Edu- petition between the different schools. If a teacher in
cation in the abstract, but of concretely existing schools                any school would prove to be inefficient, he or she
in their own localities, are reduced to mere instruments could be quickly removed upon. recommendation of the
to collect funds ; when all direct interest in their local one supervisor and superintendent. In many ways, it
schools is taken away from them, it will prove very seems the schools would benefit by the new plan. The
difficult to make them feel responsible for collecting the instruction would he uniform. The administration
necessary funds.                                                          would be very efficient. This tendency toward c'entral-
       But more important than the financial, economic ization, for which men everywhere clamor in our day,
phase is the question of greater  elIiciency  in education                is appealing to the strong man !
and administration of the different schools.                                 But it is this phase of the matter which is also
       Once again I state that it is deplorable that the                  precisely its weakness.
proponents of the plan failed to state their own reasons                     I do not know in how far there is lack of unity and
for favoring it.                                                          uniformity between the different schools of our city
       The only reason  I can possibly conceive of as                     at the present time and under the present system, but
having been their motive for proposing the new plan I feel rather safe in saying that the differences between
is, that in unity there is strength. We are living in one Christian School and another are not considerable.
the days of Fascism, Ritlerism and Dictatorship.                          Generally speaking the same courses of study are
Everywhere there is a tendency visible toward cen- offered, the same requirements for teachers are main-
tralization of power.                  This tendency is also very tained, the instruction in all the schools is based on
strongly noticeable in the new plan. Powers, obliga-                      the same principles, and the schools are administrated


                                       TH'E  S T A N D A R D   B E A R E R                                                 893
               .-..1.1- -.-- - ---_.l__llll__l._   ,.- -       -
  according to fairly uniform methods. Besides, further groups of children. Thus the school originates., But
  uniformity and efficiency, if necessary, could very well even so, it is the parents that are, before God, respon-
  be effected without destroying the entire present  sps- sible for the education of their children in that school.
  tern and without any such centralization of power and Even in respect to the education their children receive
  authority as is proposed by the new plan. Although                in the school they are and act under the promise, that
  the different boards of the local schools have contact            they will instruct their children, or help or cause them
  with one-another in the meetings of the so-called cen- to be instructed according to the "aforesaid doctrine"
  tral board ; and although the principals of all the               to the utmost of their power. It is for that recasan,  that
  schools in Grand Rapids have their club, which holds              it is impossible for the Reformed parent to entrust his
  its regular meetings; perhaps, there are still other              children to the care of the Public School. To do so
  ways to come to a closer union and greater co-opera- would be in direct violation of his promise, made when
  tion between the different schools. But surely, it is             the children were offered for baptism. He must have
  wholly unnecessary for this purpose to deprive all his own school. And that school must be a Christian
  the local societies of their direct interest in their own         School. Still more, the Christian School, established
  schools and create a central Board with absolute dic- by the Reformed parent, must be a Reformed school,
  tatorial powers, entirely beyond the control of the               for it must be based on "the aforesaid doctrine".' And
parents that support the schools and are directly in-               that  schooi is the school of the parents. They are re-
  terested in the character of the instruction offered.             sponsible for the instruction given in that school. They
     And this constitutes my first main objection to the employ the teachers. They establish a basis of prin-
  new plan and to any similar plan for unification of the ciples according to "the aforesaid doctrine" determin-
  Christian Schools in Grand Rapids : it would so widen ing the character of all the education in that school.
  the gap between `the parents and the school, that it They determine upon the requirements for the teachers
  practically places the latter outside of the reach of the to be employed. And they supervise that school.
  former. It takes the school away from the parents.                   That responsibility of the  parent  requires that  the
  And thus it violates one of the main underlying prin-             contact between him  anA the school remain as close  as
  ciples of Christian Instruttion.                                  poszible.
     The Public School is virtually the school of the                   At present that contact is by the school societies,
  State.                                                            through their boards, constitutions, teachers' commit-
     The Christian School is not the school of the State ;          tees, visiting committees, supervising principal. The
  it is not the school of the Church; it is not the school of societies annually elect their own board members, that
  any group of men, of the School Boards or Central                 are responsible for the education in and administra-
  Board. It is the school of the parents.                           tion of the schools. They formulate and adopt their
     The children belong, before God, to the parents.               constitutions, in which they stipulate the principles
  The parents are responsible for their edudation. This underlying the instruction, the requirements for the
  responsibility the parents can never transfer to others.          teachers that are to be appointed, etc. They are sup-
  Because of this fundamental principle the parents are posed to receive a report annually about the affairs,
  required, whenever they present their children for bap- administration and instruction in their own schools.
  tism; to answer affirmatively to the question:                    They feel that the teachers in their several schools are
  "Whether you promise and intend to see these children,            their own teachers. If there is anything objectionable,
  when come to the years of discretion, instructed and              according to their openion,  in the instruction, conduct,
  brought up in the aforesaid doctrine, or help or cause public programs otTered  by the school, etc.,, they can  ap-
' them to be instructed therein, to the utmost of your `peal to their own supervising principal, or, if neces-
  power ?" This  mealis  that they are obliged to instruct sary to their own board. Their own board visits, or is
  their children in their homes in "the aforesaid doc- supposed to visit, all the classes at stated times to
  trine". And the necessity of home-instruction, along- assure themselves and the society that the instruction
  side of the instruction in the church, in catechism and is efficient and in harmony with "the aforesaid doc-
  Sunday school and in de Christian schools for primary trine". Such is the contact of the parents with the
  and higher education, can never be overemphasized. schools under the present system. It could possibly be
  But it is impossible for the parents personally to give           improved. It could probably be made more effective.
  their children a full education, according to the de-             Parents are, perhaps, nay, positively so, often lax in
  mands of the present time. Others must be called upon maintaining this contact. School Boards, it is con-
  to help them instruct their children. To those others ceivable, do not always do their duty in faithfully
  belong the teachers. And since it would be practically supervising the instruction. The annual meetings of
  impossible for every home to employ its own private the societies are, to be sure, frequently overburdened
  instructor of the children, parents group together and with mere financial questions. Under the system  &as it
  agree upon a uniform course of instruction, provided              now is the contact could be much closer than it actually
  always it is based on "the aforesaid doctrine", for               is. But  all this is not the fault of the system. The


294                                   T H E - S T A N D A R D   B E A R E R
                         l------__----                                                                     -~_
contact between the parent and school is there and the          Of this I am in position to offer a very concrete
parents can maintain it and make it as efficient as         illustration.
they please.                                                    I have before me the "Teacher's Manual for Bible
   In this connection it must be mentioned, that each Study" Part I. It is prepared by the National Union
school necessarily acquires a certain local color, be- of Christian Schools. It is supposed to be a guide for
cause of the constituency of the membership of the          Christian School teachers in their teaching of Biblical
                                                            History.
different societies, that cannot be ignored. While the          This Manual is wholly based on the doctrine em-
Christian Schools as supported by our people in Grand bodied in the Three Points of 1924. It is strongly
Rapids, ideally are Reformed schools, they are not Christian Reformed. In it I read:
Christian  Reformed Schools. As it is at present, Chris-       "The time will come when divine forbearance and
tian Reformed, Protestant Reformed and Dutch Re- patience cease to be a virtue - a last chance to return
formed parents work together for the maintenance of to God is graciously given to the human race by God's
the schools. Their ecclesiastical differences, let us say, declaration that He would delay the pending doom (the
are allowed to sink into oblivion as much as possible,      flood) one hundred and twenty years" (p. 95). Com-
in their school-society and school-board meetings. They mentary is superfluous. The quotation is wholly based
earnestly strive to co-operate in the sphere of Christian on the teaching of the First Point of 1924.
education. But that does not alter the fact, that there         On p. 102 we'read:
is difference of opinion between Christian Reformed             "The significance of the Covenant of Noah was
and Protestant Reformed parents, as to the interpreta- that God imposed certain salutary regulations upon the
tion of "the aforesaid doctrine". Now, there are in new world order which was made for the preservation
Grand Rapids approximately six hundred Protestant of life. Since this was a gracious act on the part of
Reformed families, and by far the majority of these         God and since its benevolent influence was  common  to
are strongly in favor of the Christian School. In some all, the none-elect as well as the elect, beast as well as
societies the Protestant Reformed constituency is very man, we speak of the Covenant of Noah as Colrtmon
strong. In others it is negligible. Now, my argument        G~race  in distinction from the Covenant which God
is not, that in the societies where that Protestant Re- made with Abraham, which pertains to the people of
formed element is strong, these ought to insist on em-      God and which is therefore Special  Grace."
phasis on their specific viewpoint in the instruction           Again on p. 113 :
offered in the schools. On the contrary, I understand           "The confounding of the language was an act of
very well, that co-operation demands that these differ- God's Common Grace. By this act God stayed man's
ences be pushed to the background as much as possible. destruction ; by scattering the human race God paved
Co-operation always means sacrifice. But, on the other the way for the choosing of one people out of many
hand, I do maintain, that co-operation also demands of who were to be His chosen race" . . . .
the Christian Reformed brethren that same sacrifice             And again :
with respect to their specific views on common grace.           "The descendants of Noah enjoyed the privilege of
Co-operation does not mean, that the Protestant Re-
                 ~.~_                                       a general covenant (the Covenant  with Noah - see
formed parents are willing to forget their specific p. 101, 102). The spiritual children of Abraham en-
views as far as possible and that, on the other hand, joyed the advantages, of a special covenant (the Cove-
the Christian Reformed parents, insist on emphasizing nant with Abraham).
their own views as strongly as possible. Strictly speak-        "Noah and his children were saved from the flood in
ing, co-operation implies that the matter of common. a natural, temporal sense. Abraham and his spiritual
grace is not mentioned in the schools. Such is the          children are saved from the  flood,of God's wrath in a
ideal, if you desire co-operation. If that ideal cannot spiritual, eternal sense. They are the saved of the
be realized, I am no longer in favor of co-operation.       saved.
Yet, this ideal will be realized more or less approxi-          "In short the difference between Noah and Abra-
mately, according as the constituency of the society ham can be expressed in the words : Material blessings
membership is more or less Protestant or Christian - spiritual blessings or, if you will, Common Grace -
Reformed. If a school is supported wholly by Christan       Special Grace".  p, 116. 117.
Reformed parents, elements of instruction can natur-            This is not the place, of course, to criticise  these
ally .be introduced which ought not to be tolerated in a statements and to expose their error. They are merely
school consisting largely of Protestant Reformed chil- quoted here to show that they are ,wholly based on the
dren. This it is, that necessarily adds a certain local doctrine of the Three Points of the Christian Reformed
color and character to the school in each district, that    Churches. They surely are not written in the con-
cannot be ignored.                                          sciousness of a willingness to co-operate with the Prot-
       It ought not to be ignored in respect to the instruc- estant Reformed parents in the matter of Christian
tion that is given in the schools.                          Instruction. No truly Protestant Reformed parent will


                                                T H E   S T A N D A R D   B E A R E R                                              295
" -..... ..._." _......_ ._._""  -.... "_.."                 . . . ..^"--______~                --... - __" .._ -.--.-..^l.lll.
have his children educated according to these teach-
ings. However, in a community where the Christian                                       Book Review
School is wholly supported by Christian Reformed par-
ents, these teachings will meet with no opposition and                  Prof. Loraine Boettner of Pikeville, Ky., has sent
will be embodied in the course of Bible study. While me his book, "The Reformed Doctrine of Predestina-
in another community, where there is a large constitu- tion." His wish is that I review the work in the Stand-
ency of Protestant Reformed parents and children,                   ard Bearer. I gladly do so.
these elements of the Manual will not appear in the                     The author is a member of the Presbyterian church,
instruction, if, at least, there is a serious effort to co- U. S. A., but, in his own words, is weil aware of the
operate.                                                            radical departure which the rank and file of that
         But not only in respect to the character of the in- church have made from their creed. The book "is sent
struction given does this local color appear, also with forth with the hope that those who profess to hold the
a view to other matters this distinctive individual                 Reformed faith may have a better understanding of
manifestation of each local school cannot be ignored, the great truths which are here treated and may value
if we are to co-operate. The different elements con- their heritage more highly ; and-that those who have
stituting the society will naturally want to be repre- not known the system, or who have opposed it, may be
sented in the board. ,,And to this t.hey have a right.              convinced of the truth and come to love it."
They will present teachers from their own midst for                     The book came to me highly recommended. The
appointment in their own schools. And if the appli- publishing company {Wm. B. Eerdmans) has this to
cants are qualified they have a right to be considered. say, "This scholarly work of Prof. Boettner will no
All this give a certain distinctive, local aspect to each doubt go down in history as the most thorough and
school. The different schools, therefore, do not all have           complete, as well as the most interesting and convinc-
the same needs, and for the well-being of the schools               ing statement of the Reformed faith or Calvinism that
and the maintenance of a spirit of co-operation it is               has appeared in any language.
necessary, that they that supervise the schools are in-                 "The author's purpose is to give a re-statement to
timately acquainted with its needs, and, accordingly,               that great system of theology which is known as the
use wisdom and discretion in their supervision.                     Reformed faith or Calvinism, and to show that this is
         Such, then, is at present the relation between the beyond doubt the teaching of the Bible and of reason."
schools and the parents that support these schools.                     From the folders that were sent me, I glean the
         The question is : how would this relation be affected following: "This book contains in fact not only  &clear
by the introduction of the new plan?                                and cogent representation of the Reformed doctrine of
         The answer is evident.                                     Predestination but of all the great distinctive doctrines
         There would be no more school societies that elect of the Reformed faith. What is more the objections
their own boards, that frame their own constitutions,               commonly urged against Calvinism are not only fairly
that appoint their own teachers. There would be no stated but adequately answered . . .  " (Dr. Samuel  G.
local school boards, that manage the affairs of their               Craig, Philadelphia, Pa.) "This is a remarkable pro-
own schools, that visit their schools with a view to                duction. The author writes as a master of his sub-
supervising the instruction given. There would be no ject, and deals with those who have differed from his
supervising principals. All the powers, obligations, viewpoint as a teacher does with a thoughtful pupil . ."
responsibilities, all supervision of instruction, all de-            (Dr. J. A. Thompson, The United Presbyterian, Pitts-
termining of basic principles underlying the instruc- burgh, Pa.)                   "This is a monumental book which will
tion in all the schools, the appointment of teachers and live for years and years ; and it will deserve its fame"
their removal, - all this, in fact all that pertains to              (H. McAllister Griffiths,  Philadelphia, Pa.) "The pub-
the education offered in the schools, would be trans- lication of this book is epochal. Not only is the book
ferred to the one Board to which each local society may             the most comprehensive and most systematic presenta-
appoint two members. And the actual executive power tion of the distinctive doctrines of Presbyterianism
would largely be vested in one man, the superintend- since the Reformation, it is unquestionably the sanest,
ent, who is bound to act largely on the advice and judg- clearest, most interesting and most forcible  preseuta-
ment of just one other man, the supervisor. And the tion of Calvinism that has been written in modern
parents may virtually wholly busy themselves with times . . . .  " (Prof. Floyd E. Hamilton, Christianity
collecting the necessary funds.                                     Today, Philadelphia, Pa.) *`This is a great book. It is
        The local school'would be practically removed from profound, correct, scriptural, and a powerful  ar.gu-
all control and supervision by the only party that is               ment, which will do a tremendous amount of good . . . "
ultimately responsible for the education of the chil- Dr. Mark A. Matthews, Seattle, Washington. "The Re-
dren: the parent.                                                   formed Doctrine of Predestination, by Prof. Boettner
        And this would be detrimental.                              is a marvelous presentation from every standpoint of
                                                         H. H.      the history, development and contents of the entire

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

Calvinistic system . . . " Dr. A. 2. Conrad, Park St. to Good Morality ; That it precludes a Sincere Offer of
Church, Boston, Mass. "This is an elaborate and            the Gospel to the Non-Eelect; That it Contradicts the
learned treatise on some of the most profound subjects Universalistic Scripture Passages ; Salvation by grace ;
that engage the human mind . . . " The Evangelical         Personal Assurance that one  is among the elect ; Pre-
Quarterly, London, England. "It is like the shadow of destination in the Physical World ; A comparison with
a great rock in a weary land to receive from the press the Mohammedan Doctrine of Predestination ; Prac-
a work like that of Prof. Boettner on The Reformed tical importance of the Doctrine ; Calvinism in history.
Doctrine of Predestination . . It is a pleasure to read    What the author had to say on these subjects fills a
the book . . . " (Dr. Louis Berkhof, Calvin Seminary, volume of some 430 pages.
The Banner, Grand Rapids, Mich.) And so on. I have            Let us trace the main vein of thought that runs
in my possession twenty-one appraisals of as many through this book : The doctrine of Predestination rep-
theologians. All of them speak of the work in terms        resents the purpose of God as absolute and uncon-
of the highest praise.                                     ditional, independent of the whole finite creation, and
   The `author himself informs me that the first edi- as originating solely in the eternal counsel of His will.
tion was printed in 1932 and contained 1,000 copies,       God is seen as the great and mighty King who has
that this was followed by a second of 1,600 copies. He appointed the course of history even down to its  min-
is hoping there will be occasion for still another late    utest details. His decree is eternal, unchangeable, holy,
this year or early next year. He writes further that wise, and sovereign.          It extends not merely to the
his work has been especially welcomed in the theolo- course of the physical world but to every event in
gical seminaries, ten of them having ordered an aver- human history from the creation to the judgment, and
age of forty-eight copies each. He would appreciate includes all the activities of saints and angels in heaven
knowing my estimate of the book after I have had time      and of reprobates and demons in hell. From all etern-
to examine it. He would be glad to receive any sug-        ity God has purposed to do just exactly what He is
gestions or criticisms, either favorable or unfavorable. doing. He is the sovereign Ruler of the universe and
Possibly, he thinks, they will be of use in preparing "does according to His will in the army of heavens and
a future edition. I admire the attitude the author is among the inhabitants of the earth . . . "
willing and able to assume toward his critics. It is          God has a plan. If God had not foreordained the
splendid. He being so disposed, I take pleasure in course and the events of history but waited until some
examining his book and in publishing my appraisal. undetermined condition was or was not fulfilled, His
Let me say in passing that the author has met me in decrees could be neither eternal nor immutable. We
my pamphlet, "The Doctrine of Sovereign Elective know, however, that He is incapable of mistake, and
Grace," which he `says to have read with a great deal that He cannot be surprised by any unforeseen incon-
of satisfaction. This feeds my confidence that my veniences.
criticisms will be well received. The author will, I          God is sovereign. By virtue of the fact that God
feel certain, take no  offence  at my informing him that has created everything which exists, He is the absolute
I write neither to please nor to offend but to uncover     Owner and final Disposer of all that He has made. He
the truth and that in judging I may not permit myself exerts not merely a general influence, but actually rules
to be influenced in the least by the opinions of other in the `world which He has created. Even the sinful
reviewers. Now to the task.                                actions of men can occur only by His permission. And
   From the table of .contents it appears that the book since He permits not unwillingly but willingly, all that
is in truth a treatise on some of the most profound comes to pass - including the actions and ultimate
subjects that can engage the human mind. I present destiny of men - must be, in some sense, in accord-
here a synopsis of contents: "Statement of the Doc- ance with what He has desired and purposed. He is
trine ; God has a plan ;. The sovereignty of God ; The     the ultimate source of all the power that is found in
providence of God ; The foreknowledge of God ; Outline the creatures. Hence nothing can come to pass apart
of Systems ; The Scriptures Are the Final Authority from His sovereign will . . . .
by which Systems Are to be Judged ; A Warning                 The Scriptures very clearly teach that all things
Against Undue Speculations< The Five points of Cal- outside of God, owe not merely their original creation,
vinism ; Total Inability ; Unconditional election ; Lim- but the continuence  of their existence, with all their
ited atonement ; Efficacious grace ; The perseverance of properties and powers, to the will of God. Nations as
the Saints ; Objections commonly Urged Against the         well as individuals are thus in the hands of God, who
Reformed Doctrine of Predestination : That it is Fatal- appoints the bounds of their habitation, and controls
ism; That it is Inconsistent with the Free Agency and their destiny. He controls them as absolutely as a man
Moral Responsibility of Man ; That it Makes God the controls a rod or a staff. They are in His bands, and
Author of Sin ; That it discourages All Motives to         He employs them to accomplish His purposes. He
Exertion ; That it Represents God as respector of breaks them in pieces as a potter's vessel, or He exalts
Persons or as Unjustly Partial ; That it is unfavorable them to greatness according to His good pleasure.


                                       T H E   S T A N D A R D   B E A R E R                                               297
           -___-.___-..-____           - ._-...... _.__  -.____  __I              11^-.--  ---^ _ .--.-.._.  - ..--         - - -
   The Arminian objection against foreordination dead in sin, does not mean that all men are equally bad,
bears with equal force against the foreknowledge of nor that man is as bad as he could be, nor that any
God. What God foreknows must, in the very nature of one is entirely destitute of virtue, nor that human
the case, be as  fured and certain as what is foreor- nature is evil in itself, nor that man's spirit is inactive,
dained ; and if one is inconsistent with the free agency and much less does it mean that the body is dead.
of man, the other is also. Foreordination renders the What it does mean is that since the fall men rests
events certain, while foreknowledge presupposes that under the curse of sin, that he is actuated by wrong
they are certain. The Socinians and Unitarians, while principles, and that he is wholly unable to love God
not so evangelical as the Arminians, are at this point or to do anything meriting salvation. His' corruption
more consistent; for after rejecting the foreordination is intensive but not necessarily extensive. Man is a
of God, they aIso deny that He can foreknow the acts free agent but he cannot originate the love of God in
of free agents.                                                         his heart. Man's ruin lies wholly in his own perverse
   There are only three systems which claim to set will. He cannot come because he will not. Help enough
forth a way of salvation through Christ. They are:                      is provided if he were only willing to accept it. The
    (I)  Universalism, - which hoIds that Christ died unregenerated man can, through common grace, love
for all men and that eventually all shall be saved, either his family and he may be a good citizen. He may give
in this life of through a future probation. This view a million dollars to build a hospital, but he cannot do it
perhaps makes the strongest appeal to our feelings, out of love for God. All of his common virtues or good
but is  unscriptura1, and has never been held by an or- works have a fatal defect in that his motives which
ganized Christian church.         *                                     prompt them are not to glorify God,  - a defect so
    (2)    Arminianism, - which holds that Christ died vital that it throws any element of goodness as to man
equally and indiscriminately for every individual of wholly in the shade. None of his works are spiritually
mankind, for those who perish no less than for those acceptable. It follows also from what has been said
who are saved ; that election is not an eternal and un- that salvation is absolute&  and solely of grace.
conditional act of God ; that saving grace is offered to                   The fall of the human race into a state of `sin and
every man, which grace he may receive or reject just misery is the basis and the foundation of the scheme
as he  pIeases;  that man may successfully resist the which is set forth in the Scriptures, as it is the basis
regenerating power of the Holy Spirit if he chooses to and foundation of the system which we teach.
do so ; that saving grace is not necessarily permanent,                    The consequences of Adam's sin are  al1 compre-
but that those who are ransomed by Christ, and born hended under the term death, in its widest sense. Adam
again of the  HoIy Spirit, may (let God wish and strive was not only the father but the representative of the
ever so much to the contrary) throw away all and                        human race. Adam's sin is imputed to his descender&s
perish eternally.                                                       in the same way that Christ's righteousness is imputed
   Arminianism in its radical and more fully devel- to those who believe in him.
oped form is essentially a recrudescence of Pelagian-                      The doctrine of the TotaI  Inability of man is ter-
ism, a type of self-salvation.                                          ribly stern, severe, forbidding. But it is to be semem-
    (3) Calvinism,  - which holds that as a result  of. bered that we are not at liberty to de-velop  a new sys-
the fall into sin all men in themselves are guilty, cor- tern suited to our liking.
rupted,  hopeIessly  lost; that from this fallen mass God                  Unconditional election. The Reformed faith has
sovereignly elects some to salvation through Christ, held to the existence of an eternal, divine decree which,
while passing by others; that Christ is sent to redeem antecedently to any difference or desert in men them-
His people by a purely substitutionary atonement ; that selves, separates the human race into two portions and
the Holy Spirit  efficaciousIy  applies  this redemption to ordains one to everIasting  life and the other to ever-
the elect; and that all the elect are infallibly brought lasting death. So far as this decree relates to men iL
to salvation. This view alone is consistent with Scrip- designates the counsel of God concerning those who
ture and with what we see in the world about us.                        had a supremely favorable chance in Adam to earn
   In all matters of controversy between Christians                     salvation, but who lost that chance. The scriptures
the Scriptures are accepted as the highest court of ap- represent election  as  occurring in past time, irrespec-
peal. Historically they have been the common author- tive of personal merit, and altogether sovereign. This
ity of Christendom. We  beheve  that they contain one doctrine of eternal and unconditional election has some
harmonious and sufhciently  complete system of doc- times been called the "heart" of the Reformed faith.
trine ; that all of their parts are consistent with each It emphasizes the sovereignty and grace of God in  sal-
other; and that it is our duty to trace out  this con- vation,  while the Arminian view emphasizes the  work
sistency by a careful investigation of the meaning of of faith and obedience in the man who decides to ac-
particular passages.                                                    cept the offered grace. In the Calvinistic system it is
   The five points of Calvinism. Total depravity. This God alone who chooses those who are to be the heirs
doctrine of total inability, which declares that men are of heaven, those with whom He will share His riches


298                                     T H E   STA-NDARD   B E A R E R
                     ^.....^        l__-_."-  ._..... ""..lll.-.-_...^  .._ "...                     __- .  .._.- _lll_____~  ,..._ "-_
in glory ; while in the Arminian system it is, in the                          deny that mankind in general receive some important
ultimate analysis, man who determines this, a prin-                            benefits from Christ's atonement. They believe (the
ciple somewhat lacking in humility to say the least.                           author here quotes Cunningham) that `important
       The hearts of the wicked are, of course, never har-                     benefits have accrued to the whole human race from
dened by the direct influence of God,  - He simply                             the death of Christ, and that in these benefits those
permits some men to follow out the evil impulses which who are finally impenitent and unbelieving partake.
are already in their hearts, so that, as a result of their What they deny is, that Christ intended to procure, for
own choices, they become more and more calloused                               all men these blessings which are the proper and
and obstinate. And while it is said, for instance, that peculiar fruits of His death, in its specific character
God hardened the heart of Pharaoh, it is also said that                        as an atonement, - that He procured or purchased
Pharaoh hardened his own heart. One description is redemption - that is, pardon and reconcihation  - for
given from the divine viewpoint, the other is given all men. Many blessings flow to mankind at large
from the human viewpoint. God is ultimately respon- from the death of Christ, collaterally and incidently, in
sible for the hardening of the heart in that He permits consequence of the relation in which men, viewed col-
it to occur, and the inspired writer in graphic lan-                           lectively, stand to each other. There is then a certain
guage simply says that God does it; but never are we                           sense in which Christ for all men, and we do not
to understand that God is the immediate and efficient                               reply to the Arminian tenet with an unqualified nega-
cause.                                                                              tive.
       The condemnation of the non-elect is designed                                    Efficacious grace. The teachings of Scripture is
primarily to furnish an eternal exhibition, before men                              such that we must say that man in his natural state
and angels, of God's hatred for sin, or, in other words,                            is radically corrupt, and that he can never become holy
it is to be an eternal manifestation of the justice of and happy through any power of his own. He is spirit-
God.                                                                                ually dead, and must be saved by Christ if at all.  TJn-
       Infralapsarianism and Supralapsarianism. One of der the covenant made with Adam, man's destiny de-
the leading motives in the supralapsarian scheme is to pended on his own works. We know the results of that
emphasize the idea of discrimination and to push this                               trial.  Kow if man could not work out his salvation
idea into the whole of God's dealing with men. We be- when he was upright, what chance has he to do so
lieve, however, that supralapsarianism  over-emphn-                            since he is fallen? For this end did He come into the
sizes this idea. Supralapsarianism goes to as great an world  - to  sazle sinners; and nothing short of the
extreme on the one side as does universalism on the actual and complete saving of sinners will satisfy the
other.      Only the infralapsarian scheme is self-con- account of His work given from His lips and repeated
sistent or consistent with other facts. The scriptures from them by the apostles. It is this great fact indeed
are prc&ically  infralapsarian. At the present day it that there lies the whole essence of the gospel. For let
is probably safe to say that not more than one Cal-                                 us never forget that the gospel is not good advice but
vinist in a hundred holds the supralapsarian view. We good news. It does not come to us to make known to
are Calvinists strongly enough, but not "high Cal- us what we must do to earn salvation, but proclaims
vinists." By a `high Calvinist" we mean one who  holds                         to us what Jesus has done to save us.
the supralapsarian view.                                                                Apart from this special grace which issues in the
       Limited atonement. It will be seen at once that salvation of his objects there is what we may call "com-
this doctrine necessarily follows from the doctrine of mon grace," or general influence of the Holy Spirit
election. If from eternity God has planned to save one which to a greater or lesser degree are shared by all
portion of the human race and not another, it seems to men. God causes His sun to rise on the evil and the
be a contradiction to say that His work has equal                              good, and sends rain upon the .just and the unjust.
reference to both portions, or that He sent His Son to                         He sends fruitful seasons and gives many things which
die for those whom He had predetermined not to save, make for the general happiness of mankind. Common
as truly as, and in the same sense that He was sent                            grace is the source of all order, refinement, culture,
to die for those whom He had chosen unto salvation.                            common virtue, etc., which we find in the world, and
These two doctrines must stand or fall together. We                            through it the moral power of the truth upon the heart
cannot logically accept one and reject the other. If and consciousness is increased and the evil passions of
God has elected some and not others to eternal life,                           men are restrained. It arrests the complete effectua-
then plainly the primary purpose of Christ's work was tion of sin, just as human insight arrests the fury of
to redeem the elect. When the atonement is made the beasts. Common grace, however, does not kill the
universal its inherent value is destroyed. If it is ap- core of sin, and therefore it is not capable of producing
plied to all men, and if some are lost, the conclusion is                      a genuine conversion.
that it makes salvation objectively possible for all but                               The perseverance of the saints. This doctrine does
that it does not actually save anybody.                                        not stand alone but is a necessary part of the  Calvin-
   In conclusion let it be said that Calvinists do not istic system of theology. The doctrines of Election and


                                                                                                   1
                                       T H E   S T A N D A R D   B E A R E R                                               299
-                   ..-.-              -         -" ..___ -.-...-                                                            "-
and Efficacious grace logically imply the certain salva-
tion of those who receive these blessings.                                 Naar Den Inwendigen Mensch
     Objections commonly urged against the aforesaid                    Om' eenigszins de  Schrift  te verstaan, waar zij
doctrine. It is fatalism. According to the doctrine of spreekt van den ouden en den nieuwen, den uitwendi-
Predestination the freedom and responsibility of man gen en den inwendigen mensch, moeten  we ons eerst
are fully preserved. But Fatalism allows no power of weer rekenschap geven van de vraag. wie en wat de
choice, no self-determination.                                       mensch is als mensch, afgedacht van de invloeden van
     It precludes a sincere offer of the Gospel to the en veranderingen door zonde en genade. Immers deze
Non-elect. Although the gospel is offered to many who iaatste  veranderingen zijn geestelijk-zedelijk van aard.
will not, and who for subjective reasons, cannot accept,. En onder en door al die veranderingen heen blijft hij
it is nevertheless sincerely offered to all.                         mensch.    Hij is mensch in den staat der  ,rechtheid,
     It makes God the author of sin. Sin is referred to blijft mensch  als hij valt en is nog mensch, als hij
the freedom which is given to the agent, and of all                  wordt wedergeboren door den Geest van Christus. Zul-
sinful acts whatever they emphatically affirm that the len we ons dan ook eenigszins een voorstelling vormen
`sinfulness thereof proceedeth only from" the creature van de werking en onderlinge betrekking van den
and not from God'. A partial explanation of sin is ouden en den nieuwen mensch in den Christen, dan
found in the fact that while man is constantly eom-                  moeten  we het geestelijk-zedelijke niet verwarren met
manded in Scripture not to commit it, he is, neverthe- het natuurlijke, het physisch-psychische in den mensch.
less, permitted to commit it if he chooses to do so.                 Daarom is het noodig, dat we allereerst ons weer voor
But while God permits sin, His connection with it is                 de aandacht  roepen,  wie de mensch is  als mensch,
purely negative and it is the abominable thing which krachtens zijne schepping.
he hates with perfect hatred.                                           in onderscheiding van de overige levende  schepse-
     It represents God as a respector of persons. There len werd de mensch geformeerd door eene tweevoudige
is, in fact, no single member of this fallen race who is scheppingsdaad Gods. De Reere God formeerde den
not treated by his Maker better than he deserves. And mensch uit het stof der aarde en blies in zijne neusga-
since grace is favor shown to the undeserving, God ten den adem  des levens. Deze scheppingsdaad Gods
has the sovereign right to bestow more grace upon one is niet te verklaren als twee afzonderlijke daden, de
subject than upon another. "The bestowment of com- eene het levenlooze lichaam, de andere de levende ziel
mon grace (the author here quotes W. G. T. Shedd)                    scheppend.    Er staat immers  nadrukkelijk,  dat de
shows that non-election does not exclude from the king- mensch alxoo tot een levende ziel werd, d. w. z. door de
dom of heaven by Divine efficiency, because common gene,  schoon tweevoudige, scheppingsdaad Gods, werd
grace is not only an invitation to believe and repent, de mensch een levend wezen. Het is dus &ne daad
but also an actual help toward it; and a help that is Gods met twee zijden.                      En zoo verstaan we ook,
nullified solely by the resistence  of the non-elect, and            dat de mensch  een is en geen twee, maar  tech
not by anything in the nature of common grace, or by een tweevoudig  wezen.                      Er is  aan hem een  stoffe-
any preventive action of God. The fault of the failure lijke, Iichamelijke, physische zijde, en er is  aan
of common grace to save the sinner, is chargeable to hem een geestelijke, phycische, "ziellijke" zijde.
the sinner alone; and he has no right to plead a fault Hij is wezenlijk ziel en lichaam. En deze twee
of his own why he is entitled to special grace.                      zijn op het allernauwst  aan elkander verbonden,
     So far the author. Herewith I have presented in. zoo nauw, dat de lijnen van zijne levende natuur door-
at least in skeleton form the main argument of .the                  loopen uit den uitersten omtrek van zijn lichamelijk
work with which I here have to do.                                   bestaan,  waardoor hij in verband  staat met de stoffe-
     In following articles I will give my appraisal.                 lijke wereld, tot het binnenste centrum  van zijn be-
                                                 G. M. 0.            staan, waardoor hij een pneumatisch-persoonlijk wezen
                                                                     is, alsmede van uit dat  centrum  naar den omtrek. Het
                                                                     lichaam is op de ziel, de laatste op het eerste aangelegd.
                                                                     Vandaar,  dat er ook  aan het lichaam twee zijden zijn.
                                                                     Aan den eenen kant  tech is dat lichaam naar de  stof-
                             NOTICE                                  felijke, aardsche wereld gekeerd ;  aan den anderen kant
     The League of Men's Societies will hold a member- echter  is het gekeerd naar het geestelijk-inwendig  be-
ship meeting in the parlors of the Fuller Ave. Prot. staan van de menschelijke natuur. Er is een stoffe-
Reformed Church, April 12, D. V.                                     lijke, maar er is ook een "ziellijke" zijde  aan het
     There will be two essays delivered. One in the                  lichaam. Zooals  de S&rift spreekt. van een ziel bij de
English, and one in the Holland language, on the sub-                dieren, eene ziel, die in hun bleed is, zoo is er ook in
ject: "Our Relation to the Christian Labor Union."                   den mensch, we1 geen afzonderlijke stoffelijke "ziel",
     This meeting is for members only.                               maar er is tech in zijn lichaam een leven, dat aangelegd
     Refreshments will be served.           '                        is op zijn geest. En zooals we bij het lichaam kunnen


   Zoo is het te verklaren, dat dezelfde persoon  tech
kan spreken van twee  ikken.  Het is het  &ne  ik uit                   Things Worth  0 bserving
natuurlijk oogpunt, het  &?ne subject in hem van al              For the child of God in this world everything is
zijne  daden, van al zijn  denken  en  willen,  bat twee      worth observing, for in all things he sees the gradual
ikken  wordt uit geestelijk-ethisch oogpunt. Want voor .      completion of God's plan and consequently the rapid
zoover als zijn persoon  subject is en zich verantwoor-       approach of victory and deliverance. But there are
delijk weet voor de werkingen der zonde in zijne na- always certain things and events, recent, current and
tuur, wordt hij gevangen genomen onder de wet der significant which are especially worthy of our observa-
zonde in zijne leden,  doet hij het kwade en dient hij de tion.
zonde; maar voorzoover diezelfde persoon  subject is             Observe with me one of them.
van de nieuwe werkingen, het nieuwe leven, dat op-               Just a few weeks ago Grand Rapids was treated to
komt uit zijn hart, haat hij het kwade, dat hij doet, a play entitled, "Green Pastur,es".  It came endorsed
wil hij het niet, heeft hij het goede lief en jaagt hij       by a few modern ministers and almost buried under
naar de heiligmaking. En tech staan deze twee ook advertisements. A few days prior to its presentation
voor zijn bewustzijn niet gelijk. Tech is het voor zijn we happened to read its contents. It presents, in brief.
bewustzijn wel.waarlijk zoo, dat het oude is voorbij- the Negroes' conception of religion, and it viewed
gegaan en het alles nieuw is geworden ; dat hij k&n Scripture through the soul of the Black. The central
zeggen: ik doe de zonde niet meer, maar de zonde, die figure was "The Lawd" (The Lord, of course), played
in mij woont. De oude mensch, dat is, zijn  persoon,          by a certain Harrison. The  "Lawd"  was presented as
zooals die zich aansluit bij en subject is van de oude a being who in the 0. T. was one of great wrath. He
werkingen der zonde in zijn natuur; en de nieuwe led Israel to wars, plundered and destroyed. He tried
mensch, dat is, dezelfde persoon,  zooals hij zich aan-       desperately to deliver Israel from sin. But without
sluit bij en subject is van de nieuwe werkingen der ge-       avail, his spirit strove in vain. Finally the "Lawd"`, in
rechtigheid in dezelfde natuur, staan niet op gelijken despair, cries out "I repent me of having created man-
voet. Hij is er zich we1 van bewust, dat de werkingen kind, I shall deliver them no mo' ". The "Lawd"  goes
des lichaams niet opkomen uit zijn hart. Zelfs in het up. His wrath has brought him no results. But once
zondigen is hij anders geworden. Ofschoon de zonde up he is restless and ill-satisfied. Then he comes down
in hem niet .dood  is, tech is hij we1 der zonde dood. Hij    in "love and mercy" and thus, through Hezdrel (the
doet  we1 hetgeen hij  haat, maar  tech hij  haat  het.       antitype  of Adam, played by one character) the new
Vroeger had hij de zonde lief, thans is hij aller zonde       dispensation is ushered in "in which the Lord God
vijand geworden.      En hij zegt het van harte den Jehovah is well pleased".
apostel na: Wij, die der zonde gestorven zijn, hoe               And such a thing is significant.
zullen wij nog in haar  Ieven? Ik ellendig  mensch, wie          The Seraphim, holy beings as they are, cover their
zal mij verlossen van het lichaam dezes doods? Ik dank faces when they stand in the presence of the Lord, and
God, door Christus  Jezus, onzen Heere!                       they cover their feet when they sing, "Holy, holy, holy
   En zoo ishet duidelijk,"dat  het leven der heiligma-       is the Lord of Hosts" {Isa. 6:2, 3) but a mortal man
king een leven is van strijd en worsteling tot  aan den has the godless audacity to "play" Him. And when'
dood toe. Eigenlijk bestaat de heiligmaking niet  daar-       mortal man "plays" Him he makes of the Lord what
in, dat de Christen hoe langer zoo meer wedergeboren he will. As mortal man would have Him be he puts
wordt, dat hij langzamerhand van zijn oude natuur Him into the hearts and mouths of the Negroes, the
wordt verlost. Irnmers  de allerheiligste,  zoowel al's de players "play" Him, the audience enjoys it . . . . and
minst heilige, heeft nog maar een klein beginsel dezer God is mocked. Oh, that this would become sin to
gehoorzaamheid. Maar we1 bestaat de heiligmaking in them and that it would repent them, for shamelessly,
een gedurig afleggen  van den ouden mensch en aan-            publicly God the Lord is mocked. How alarmingly fast
doen  van den nieuwen mensch, een gedurig aansluiten          sin is developing.
van zijn  persoon  bij de werkingen van den nieuwen              This fact is significant, not only because it shows
mensch en worsteling om zich niet aan te sluiten bij de us how natural man is continually making a god after
werkingen des lichaams, maar over de laatste te  heer-        his imagination, but also b.ecause  it shows that while
schen en den goeden  strijd te strijden, tegen vleesch,       men is busy mocking the True God, he is very careful
wereld en Satan, tot het einde toe !                          to destroy the idea that God is a God of "great wrath".
                                                H. H.         The "Lawd"  of the 0. T. they exert themselves to make
                                                              plain, was a being of great wrath, but the one of today
                                                              exercises "love and mercy". Let alone the fact that
         Thy home is with the humble, Lord !                  this heresy tears the Trir$y apart, reduces God to a
            The simple are Thy rest;                          puppet and rends Scripture into shreds . . . it brings
       Thy lodging is in childlike hearts ;                   God under man's feet, and while man is mocking Him
            Thou makest there Thy nest.                       man says, "The Lawd is all love, he is all mercy, there


*     ~&p$                                          T H E   S T A N D A R D   B E A R E R                                                t
      -l-.-ll."                       _--.- . ..- _ ..__.                  ..-_.~_I_-.- --., -__ ..-_.____.  ~_
      is with him no wrath". Then carnal man has nothing
      to fear, he has made himself a god. The vilest sinner                                    Petrus
      knows that there is a God, a God Who will certainly                                        III
      punish the wicked, but he would not have it so, there-
      fore he "makes" one that suits his fancy, and then, of                                                  Matth.   16:23,   23.
      course, he makes one that is all "mercy and love".
              Significant this is for proportionately as sin in-          Als een baken in zee staat de Apostel, wiens  bel.ij-
      creases and developes men clamor for a god who is                denis het fundament der Kerk is, als we  letten   op
      "all mercy, all grace, and gracious to  aI1". This is            hetgeen we  otiddellijk  daarna van hem lezea Bij
      significant, not only of the Green Pastures, but also of oppervlakkige lezing van de verzen hierboven gegeven,
      our age. Think a minute on the modern preaching.                 krijgt ge den indruk, dat Jezus' jonger zelf met  be-
      Think on the majority of popular hymns. All filed                greep hetgeen hij zooeven  had beleden. Schooner en
      with the idea that God is "all lov.e,  all mercy". And the duidelijker had nog niemand het voor hem gezegd, toen
      more sin increases, the more men proclaim this notion.           hij in aller naam getuigde: "Gij zijt de Christus, de
      The God Who is God, One Who is righteous, holy, just,            Zoon des levenden Gods". Het was een volledige belij-
      terrible, antithetical . . . . for Him there is no room.         denis waar niets aan ontbrak en wat lag daar niet ont-
      A God Who defends His holiness and righteousness, a zettend veel in.
      God Who is consequently angry with the wicked every                 Jezus had zijnen discipelen gevraagd: "Wie zeggen
      day (Ps. 7:11), Whose fierce wrath is revealed from              de menschen, dat ik, de Zoon des menschen, ben?" Het
      heaven against all ungodliness (including the ungodli- was een opvoedkundige vraag, die niet opkwam, om
      ness of this Green Pastures mockery) (Rom.  1:18),               eens gew,aar  te worden  in hoeverre deze jong.eren nu
      Whose wrath daily burns against the children of dis- tech we1 boven de schare uitblonken in hun kennis, ten
      obedience (Eph.  5:6) . . . for such an one there is no opzichte van den  Heiland. Jezus wist we1 wat er zou
      room in the hearts of natural man.                              volgen op de vraag door H,em gesteld. Eer nog Petrus
              Significant for it is only through Sovereign grace sprak, had Jezus al kunnen zeggen, wat hij  Wilde  ant-
      that we would desire such a God. Only the regenerate woorden. En nog veel minder is het den Christus  er
      has room for the God who is God, the God of antithesis.         om te  doen,  om een woord ter aanmoediging te hooren
      The world may mock Him, it does not change His Be- uit den mond der discipelen, want voor Zichzelven
      ing. He is a God of great wrath toward the wicked.               vroeg Hij nooit iets, jagen  naar menschenhulde was
      But of love toward His people. And "this God is our             Hem vreemd. Trouwens, uit de wijze waarop Jezus
                                                               s
      God for ever and for ever".                                     zijn vraag stelde, is het we1 duidelijk waar het Hem
                                                             M. G.    om te  doen  was. Hij had evengoed kunnen vragen:
                                                                      Wie zeggen de menschen, dat ik, uw Meester, ben ?
                                                                       Doch de vraag is : Wie zeggen zij, en wie zegt gij, dat
                                                                      ik de Zoon des menschen, ben? Met opzet gebruikt cle
                                                                      Heiland Zijn eigen-teekening-der Schriften. Dat Hij
                       "THE BLACK PROPHET"                            een mensch was behoefde geen verder betoog en was
         We received the following question:                                                                                           __-  ._.
                                                                      Xlen  we1 duidelijk, maar dit Zoon des Menschen  hieId
              Recently I drew a book from our church library en- nog geheel iets anders in. Zoon des Menschen duidt
      titled "The Black Prophet". I wish you would read Hem  aan als de geheel eenige, zonder een ander naast
      that book and tell me whether you do not agree with me          zich, de geheel andere onder allen. Ofschoon het nu te
      that either such a book ought not to be found in a betwijfelen staat of deze Naam en titel werd beschouwd
      church library or, if the facts are as pictured there,          en verbonden  aan den te komen Christus, den Messias
      that it is our duty to press our government for a full          aan Israel voorspeld, zeker is het, dat Jezus' tijdgenoo-
      investigation ?                                                 ten het  we1 konden  weten.   Alreeds  in den beginne
         The party that sent us the question does not wish            lezen we van deze verwachting, in verband  met de  ge-
      to have it properly signed in our paper.                        boorte van Kain, die een man genaamd  werd,  van den
         It is against the rules of our paper to place contribu- Heere ontvangen. Zag toen ons aller moeder in hem ,
      tions or answer questions that are not signed by the            de vervulling van het beloofde zaad, onzer  &n en ons
      name of the authors.                                            ten behoeve ? Daniel had er van gesproken in  zijn
         Very sorry, my friend, for I would like to answer            nachtgezichten: Er kwam Een met de  wolken  des
      the question. Permit me, therefore, to publish with hemels als eens menschen Zoon.
      the question your initials, and the answer will be forth-           Voorts gaven de Psalmen  overvloedig bewijs, dat
      coming.                                                         de Messias en Zoon des menschen zagen op den een en
         I publish this also to acquaint others with the rea-         denzelfden  Persoon.  Jezus wil zelf  dezen   oZon des
      son, why their questions were not answered.                     Menschen zijn, zonder afstand te doen  van den Zoon
                                                             H. H.    des levenden Gods genaamd te worden. Met deze ken-


306                                   T H E   S T A N D A R D   B E A R E R
- -                   ___l__l-                                  "..-".--._^-                                        __.--
Petrus' fout is niet, dat hij van dit lijdensprogram zoo
goed  als niets verstaat, ook de anderen hebben er even                         Our Church Order
weinig van begrepen, reden  waarom de Heiland hen
verder zal onderwijzen. Het was een schrille  tegenstel-                               ARTICLE  17
ling,  aan de eene zijde had de Heiland Zijn zalig over              Among the Ministers of the Word equality shall be
de belijdenis der Zijnen uitgesproken, daarna  kondigt            maintained with respect to the duties of their office
Hij gansch Zijn lijden, zooals Hij dat van nu af  aan te          and also in other matters as far as possible according
                                                                  to the judgment of the Consistory, and if necessary, of
ceernoet
i-3          gaat,  aan. De Zone Gods moet naar Jeruzalem         the Classis; which equality shall be maintained in the
en Hij gaat gewiiliglijk, terwijl niemand er Hem toe              case of the eiders and the deacons.
noodzaakt. Waren er menschen geweest, die Hem er
toe gedwongen  hadden,  Petrus had zich wellicht stil             Having made plain that the office of church-visitor
gehouden. Doch Jezus zet de belijdenis van Petrus met is no Romish dignity, let us now lay hold on the mean-
dat lijden in nauw verband. De gedachte tech is: Gij          ing of the above-cited article and show that its ob-
hebt beleden, dat Ik, de Zoon des menschen, de Zaon servance spells the perpetual dissolution of the hier-
des levenden Gods, de Christus, ben - Ik zal u van nu archical power.
af aan toonen, dat ge u in Mij niet vergist hebt. Petrus          "Equality with respect `to the duties of their
denkt, dat dit tech we1 de grootste dwaasheid is, de          office . . . . " This, let me show, may mean more than
Zoon van God, de Christus, moet door lijden tot  heer-        one thing. Let the number of duties belonging to the
lijkheid? De Zone Gods gedood (geslacht) ? Onmoge-            office of minister of the gospel be twelve. Imagine in
lijk! Petrus heeft het  we1 goed  gehoord, dat Jezus dit collection herewith a congregation with three min-
lijden gewillig op Zich neemt. Jezus zegt immers, Ik isters. If now the twelve duties be equally divided,
moct  lijden, iets waarin het, Ik wil lijden lag opgeslo-     among the three pastors, the rule in question is satis-
ten. Hier is geen onkunde, maar we1 onwil in het spel         fied. But it is likely that what the ruling was meant
van de zijde van den discipel. Zijn "Wees u zelf gena-        to require is that each minister perform all the various
dig, dat dit U tech niet zal geschieden," toont duidelijk     kinds of duties belonging to the office and an equal
welke indruk dit onderwijs op Petrus maakt. Zeker,            number of each kind. One shall not give himself solely
we ontkennen niet, dat er in ditzelfde woord een  warm-       to the work of catechizing, the second to the work of
te spreekt, die te bewonderen is, en er een zekere  be- visiting the sick and the third to the work of the min-
zorgdheid uit spreekt, die  goed  bedoeld was. Maar daar      istry of the Word in the meeting for public worship.
vraagt de Heiland niet om. Hij heeft nooit om de sym-         Such a dividing of duties should be frowned upon as an
pathie van menschen gevraagd. Hij eischt, dat Zijn action that without fail would be followed by another
discipelen nauwkeurig zullen  opmerken en ter harte           consisting in appraising each class of duties and in
nemen al hetgeen Hij hen voorhoudt en Hem geschiedt thereupon ascribing to the minister performing the
als het Goddelijk moeten, dat ook naar Zijn wil was, duties most highly esteemed a superior authority. So,
over Hem was besloten. En daarom, waar Petrus Hem then, the best and only preventive of the formation in
niet de dingen,  die Godes, doch die der menschen zijn the church of the hierarchical power is the insistence
wil opdringen, daar werpt Hij Zich op den jonger aIs          that each office-bearer  - and this applies to the elders
ware deze den Satan zelf. Hierin stond Petrus  op  ge-        and deacons as well as to the ministers of the gospel
lijken voet met zijn tijdgenooten, niet ten opzichte van      (which equality shall also be maintained in the case of
den Persoon  van den Christus, doch we1 omtrent Zijn the Elders and Deacons. Church Order)  - shall per-
werk en  koninkrijk.  Telkens moest de Heiland den form  all the duties belonging to his office. This is the
strijd aanbinden tegen het vleesch en bloed, tegen wat construction to be placed upon Article 1'7 of the Church
`menschelij k' was en positie innemen tegenover  allen,       Order. But the article permits still other interpreta-
omdat Hij  a&en datgene wat Hem Zijn Vader had  op-           tions. The phrase, "equality shall be maintained with
gelegd, ~zo2de  ten uitvoer brengen. Ook hier weer gold respect to duties of their office" may also mean that the
het, dat het zwakke Gods sterker en het dwaze Gods duties performed by the one minister must be equal
wijzer is dan de menschen.                                    as to the authority from which they issue-to the duties
       Geheel Zijn leven heeft de Heiland tegen de Judais-    performed by the other. With this construction upon
tische idee omtrent Zijn Koningschap en Koninkrijk the article, the hierarchical power could not as much
moeten strijden tegen de dweepzieke Joden en toont as raise its head, either in the local brotherhood or in
ook Petrus met deze opvattingen behept  te zijn en van        the denomination of churches at large. This ought to
het eigenlijk geestelijk karakter nog niets te verstaan. be plain. As was said in the preceding writing on this
       Daarom wil de Heiland hen van nu af aan onderwij-      matter, in the Roman Catholic church, the clergy is so
zen en bestaat Petrus' zonde met slechts hierin, dat hij      ranked or disposed as to form a veritable pyramid
kind van zijn tijd niet beter wist, maar wel, dat hij         whose apex is the Pope. In each higher rank inheres a
zijn Chiliastische opvattingen handhaven wil en aldus superior juridical power or authority to which the
deze rotsman  een strmikelblok Wordt op Jezus' pad, dat office-bearers of all the lower ranks submit. The com-
van nu af aan naar Jeruzaiem ioopt.              w. v.        mon presbyters are subordinate to the bishops,the rural


                                        T H E   S T A N D A R D   B E A R E R                                             307
"._."                                           --lll.--_-                         _.... .._ ..__
bishops to the city bishops, the latter to the  metropoli-           (3) Each minister shall perform not all the
tans, the metropolitans to the bishops of the chief cities, various  k&zds of duties but all the duties belonging to
the latter to the bishops of the congregations held to           the office.
have been organized by the apostles, and these, finally,             (4)        Each minister shall perform not all the duties
to the bishop or Pope of Rome. The presbyters and the  . but all the various kinds of duties of his office.
bishops of all the various ranks are all-ministers of                (5)        Each minister shall perform an equal ntrm-
the Word. .But to the office of the minister of the              ber of all the various kinds of duties belonging to his
hingher rank, belong duties, so it is held, that do not office.
belong to the office of minister of the lower rank. It is            Any of these construction would (with the excep-
easy to see that a rule requiring that the duties per-           tion of the one under 3) if converted into practice,
formed by the one office-bearer shall be equal as to the         yield equality among ministers with respect to the
power: or authority sustaining them, to the duties per- duties of their office. There is therefore some reason
formed by the other, would render such an elevation of for saying that Art. 17 is a ruling of a somewhat doubt-
ministers, the one above the other, impossible ; for             ful signification. Yet the article is as clear and definite
what the rule in question demands is that all the min-           as its framers could be expected to make it. Having
isters be included in one class, order, or division. Now provided the churches with the basic rule, they left its
if the authority of the presbyter were at once the               execution to the discretion of the local brotherhood. It
authority of the Pope, all would be popes, and if all            is well that they did so. As to the five constructions
were popes, no one would be pope.                                presented above, it is not difficult to detect the superior
         Article 17 is in some respects a ruling of a some-      one. For reasons already given, the construction under
what uncertain signification. Let me bring this out              1 is to be discarded. Speaking now not of  kinds  of
clear. The very first question that the article raises is        duties but merely of duties then to the office as local-
whether its framers were thinking of the ministers of ized in a congregation with ten catechism classes and
the local brotherhood or of the ministers of a denom- consisting of fifty families who assemble three times on
ination. of churches or of both. This question can be a Sunday for public worship and who must be visited
answered. From the phrase, "according to the judg- once annually  - to the office as localized in such a con-
ment of the Consistory" it is evident that these framers gregation belong, (not counting the various other duties
had before their eye the ministers of the local brother- to which the office attends, such as sick-visiting) sixty-
hood and thus a local brotherhood with more than one four duties. If this number be equally divided between
minister; for it is not, certainly, the task of a lone           two ministers, each has thirty-two duties to perform.
consistory to maintain equality among the ministers of But are both pastors to perform the task of admin-
a denomination of churches. But its task is to main-             istering the Word and the sacraments? Respecting
tain this equality among the ministers of the particular this matter the construction under consideration  t:;ays
brotherhood to which it sustains the relation of con-            nothi:lg.  It permits the task la:;t-named  to be wholly
&tory. That Article 17 was drafted more with a view              included in the number of tasks assigned to the one
to rendering impossible the formation of the hier-               pastor and thus permits the one to engross the whole .
archical power in the local church than in the denom- of this task. This construction therefore is to be re-
ination at large is evident from the presence of Art.            jected.
84 in the Church Order. This article that reads, "No                 The construction under 2 is as faulty as that under
church &all in any way lord it over other churches . . "         1 and this for the same reasons. Speaking now not of
was ,manifestly  adopted more with a view to providing           duties merely but of  h%nds of duties, then to the office
the churches with a weapon for combatting the hier-              as localized in a congregation in which all the  rCin.ds of
archical power in the denomination at large. This does tasks belonging to the office (of minister) are found
not mean that we may not place upon Art. 17 a kind of            (let us set their number at six : catechizing, family-
construction that would constitute it also such a visiting, visiting of the sick, ministry of the Word and
weapon.                                                          the sacraments, presiding upon consistory meetings,
         Further, as was said, the clause, "Among the Min- solemnizing marriages)  - to the office as localized in
isters of the Word equality shall be maintained with such a congregation belong six kinds of duties. If
respect to the duties of their office," may, be variously they be equally divided between two ministers, each
interpreted. There are five possible~  constructions :           attends to three kinds. But here, too, the question is
         (1)    Each minister of the local brotherhood must whether or no both pastors are to perform the task of
perform an equal number of the duties belonging to               administering the Word and the sacraments. Respect-
the office, that is, the number of duties belonging to           ing this matter this construction, too, says nothing.
the office shall be equally divided among all the min- Like the construction under 1 it permits either pastor
isters.                                                          to appropriate the task last-named as all that it TO-
         (2)    The various kintds of duties belonging to the    quires is that the kind of tasks be equally divided so
office shall be equally divided among the ministers.             that if to the one pastor be assigned the three tasks of


 308                                    T H E   S T A N D A R D   B E A R E R
z---             - - -   -____.-l_l--                  "..^.."--          -.            ."----   --.                --"-
catechizing, of sick-visiting and of family-visiting and            called for. It does not destroy in a dangerous sense the
to the other the tasks of presiding upon  con&tory                  equality between two ministers  &rving one congrega-
meetings, of administering the Word and of solemn- tion.
izing marriages, it, the construction, is satisfied. As                "Amcng the ministers of the Word equality shall be
was said, such a division of tasks must be declared                 maintained with respect to the duties of their office  and
wrong. The construction under  2 therefore must also also in  other matters . , . " So, then, the article m&es
be rejected.                                                        mention of the "duties belonging to the office" and
        The construction under 3 destroys the article. For "other matters." What these "other matters" are? I
only one minister can perform all the duties belonging mention: honor and support. To honor is to declare a
to the  ofice. A brotherhood, a congregation, with a being or personage to be what he actually is, and to
pastor assuming responsibility for all the work that is             regard that person or being with a kind of reverence,
to be done, is in the need of but one pastor. Article 17 respect or friendship agreeing with what he is: Thus
was drafted with a view to churches with two or more t.o honor a minister of the gospel is to declare that he
pastors ; for it asserts that among KnGters  equaiity is what he is, a minister of the Word, and to show him
shall be maintained . . . .                                         an esteem that the office he bears calls for. The article
        As to the construction under 4, it, too is to be re- under consideration requires that each minister of the
jected. If one of the ministers, besides presiding upon Word be esteemed as such by the flock they jointly
consistory meetings, and solemnizing some marriages, shepherd, that each therefore receive the  same kind of
teaches one of the ten catechism classes, takes charge honor., But this does not mean that in every instance
of one of  t.he three services on a Sabbath, visits one of each will or can be honored in the same degree. If the
the several sick in the congregation, visits one of the             one be a man of greater ability, a man more zealous
fifty or a hundred families annually, he satisfies this than the other, more faithful in the performance of the
particular construction.       But he performs not his              duties belonging to the office, more devoted to the
rightful share of the aggregate of tasks.                           calling wherewith he is called, more godly in his con-
        So the only proper construction is that under 5.            servation, he, the one, will receive greater honor, and,
It requires that each minister performs all the various of course, rightly so.
kinds of duties and an equal  number (as far as pos-                   As far as possible, equality `should be maintained
sible) of each kind. If there be ten catechism classes, with respect to the material support given each. The
each minister takes charge of five, if there be a hun-              one should not be receiving a salary of, let us say, five
dred families to be visited, each pastor visits fifty, if thousand and the other a salary of seven hundred dol-
there be ten sick, each visits five, if there be two serv- lars. The one should not be made to live in a hut and
ices on a Sunday, each takes charge of one. And so on. the other in a mansion of a parsonage.
It is the observance of this construction only, that be-               "According to the judgment of the Consistory, and
gets fair equality among the ministers with respect to              if necessary the  Classis  . . . .  " The equality main-
the duties of their  office. This equality shall be main- tained must be in accordance, that is, in agreement
tained as far as possible, that is, each should as far with, the judgment of the consistory. If necessity dic-
as possible perform all the various kinds of duties and tates that this equality be more or less relative, the
if possible an equal number of each kind.                           consistory, having the rule, decides to what extent and
        "Among the ministers of the Word equality shall be the flock, if it can, acquiesces in the decision. If there
maintained . . . . GS far as                                        be disagreement between the parties involved (between
                                 possibk."
        The phrase "as far as possible" is a necessary addi- the consistory and the congregation on ,the one hand
tion. The attempt to maintain absolute equality would and the minister on the other hand or between the  con-
perhaps in most instances end in failure. One can                   sistory and the congregation) the classis judges ; and
wit?h little effort imagine several reasons that would              whatever may be the judgment of the majority (of
compel a consistory to require of the one minister that delegates to  Classis) must be considered binding.
he assume responsibility for more of the tasks or                                                               Cr. M. 0.
duties belonging to the oKice  than the other, for ex-
ample, if the one minister be a personage in his prime
and the other an aged man. However, if at all possible
each minister ought to be made to perform all the
various kinds of duties belonging to the office. But if
there be, let us say, ten catechism classes, the younger                                   NOTICE
man could be given six or seven of them and the re-
maining three or four assigned to the older man.                       The Board of Division I of the Reformed Free  Pub-
                                                         So,
too, could the younger minister be asked to take charge             ishing Association meets every third Tuesday in the
of two of the three services on the'sabbath. Such a month in the basement of the Fuller Ave. Protestant
division of labor is harmless and thus permissible if               Reformed church.


                                                     T H E   S T A N D A R D   B E A R E R                                           311
.- ._.. - .-.....___ ^ ^..^-.- ..._" ..-_ -,..,_,                   --  --._  _"  ..----.  --              ---._ "--^ -... .._. - __-__._
                                                                              them that doeth good. They are as condemnable as the
                           The Leper Cleansed                                 Egyptian that is about to be destroyed. And their de-
                                                                              liverer, Moses, is one of them. He, too, is by nature a
          And the Lord said furthermore unto him, Put now                     child of disobedience, conceived and born in son, a
       thy hand into thy bosom. And he put his hand into his                  man, wicked, perverse, and corrupt in all his ways.
       bosom: and when he took it out, behold, his hand was
       leprous as snow.                                                       Of this he is keenly aware. He hides his face; for he
          And He said, Put thine hand into thy bosom again.                   is afraid to look upon God. How can the Lord be with
       And he put his hand into his bosom again; and pluckel                  him and through him deliver the people to whom he is
       it out of his bosom, and, behold, it was turned again                  being sent?        The knowledge of his unworthiness
       as his other flesh. - Ex. 4:6,  7.                                     troubles him. `He is a man impure of heart. At the
                                                                              Lord's bidding, he puts his hand into his bosom ; and
      The Lord has come down to deliver His people out when he takes it out, behold his hand is leprous as
of the hand of the Egyptians, and to bring them up out snow. His bosom is the seat of corruption. And thus
of that land unto  a good land and a large, unto a land                       the whole man is unholy as to all his issues. Impure
flowing with milk and honey. Come now, said He to are his hands and its works. Impure are his lips and
Moses, I will send thee unto Pharaoh, that thoumayest                         its words. Impure is his heart and the thoughts and
bring up my people, the children of Israel, out of Egypt.                     the affections of that heart. And the people he is to
"Certainly I will be with thee," said the Lord to Moses                       bring up, are men of like passions as he. How can
who, as overwhelmed by a feeling of his own nothing- that God of matchless purety and of justice, strict and
ness, shrinks from the office now assigned to him.                            unrelenting, have ought to do with them and with him?
"Certainly  I will be with thee, and this shall be a sign                     See, his hand is leprous as snow! Will the Lord be
unto thee, that I have sent thee: when thou hast with that hand when stretched out over Egypt?
brought forth the people out of E"gypt,  ye shall serve                             Leprosy was the symbol of sin. It began in the
God upon this mountain." But Moses still has mis-                             formation of certain spots upon the skin, small at first,
givings. The Lord continues to reason with him and                            but gradually increasing in dimensions ; at their first
finally says to him, "What is in thine hand?" He re- appearance of a reddish color, but Inter presenting  .a
plies, "A rod." And the Lord said, Cast it on the                             white, scaly, shining aspect, attended by little pain,
ground. And he cast it on the ground, and it became a but incapable of being healed by any known remedy.
serpent ; and Moses fled from before it. And the Lord Slowly the spots increased, till the whole body came to
said unto Moses, Put forth thine hand, and take it by' be overspread with them. The corruption extended
the tail. And he put forth his hand, and caught it, and                       also inward, while spreading outwardly and affected
it became a rod in his hand.                                                  the bones and morrow. The joints became relaxed,
      We have to do here with a sign that has already then dislocated. Fingers, toes, and limbs dropped off.
been explained. The rod of Moses, the stretching forth The body at length fell to pieces, a loathsome mass of
of it, is the token of the might of God, stretched out                        dissolution and decay. It was a disease that, more
and smiting Egypt with all His wonders. But the rod than any other, manifested itself as corruption.
becomes~`a  serpent and the serpent turns into a rod                                One smitten with this disease, was discharged from
in Moses' hand. Thus the power and the talent of  the                         the ordinary service and occupations of the Lord's
opposition are the issues of His will. In Him do they people. He carried about with him every mark of sor-
subsist so that the opposition is but an ax, a saw, a row and distress. He went about with rent clothes,
rod in His hand. And this rod, as inclosing the ser- with bare and uncovered head, and with a bandage on
pent, will be swung over the land of Egypt. What the chin. When he saw anyone approaching, he had to
else can this mean than that the serpent, too, as the                         give warning of his condition by crying out, "Un-
instrument of God, will be made to work for the salva- clean, unclean  !"
tion of His people and that the Almighty will, through                            - Yet leprosy was not a dangerous disease; for no
the serpent, destroy the serpent and thus through other disease was ordered to have such signs of grief
judgment deliver His people. Such was the message of attached to it. The only reason that can be assigned
this first sign. Pharaoh will be destroyed. He is  ill-                       for the manner in which it was treated, was its fitness
deserving. He has arranged himself against and cn- to serve as a symbol of sin, and of the treatment that
slaved the people of Israel, God's heritage and attempts                      the sinner deserves to receive at the hand of God. It
to wear it down by oppression.                                                was an expression of what God thought and felt upon
      But how about this people? Are they not by them- the sinner. Fallen man is a spiritual leper. Against
selves as ill-deserving and condemnable, as worthy of this man therefore God, being holy, must manifest His
death, as the opposition? Indeed !                       There is none righteous severity and testify His  displeas&-e against
among them righteous. They understand not. They his sins by the infliction of punishment. Man deserves
seek not after God. They all have turned aside and                            to be smitten of God. And so he is. As the leper, so
together become unprofitable. There is none among man, he is an object of defilement, dead, an outcast, the


!
/    312                                             T H E   S T A N D A R D   B E A R E R
     ,I_ .____.____-"  -...    . - - -   ..--........_- . ..-.. ~--...       -.___.                                                -~
     personification of grief. And he bears upon him the                                                ANNOUNCEMENT
     marks of iniquity, the corruption of death, the appall-
     ing seal of Heaven's condemnation. He is death in life,                           On Wednesday evening, April 4, at 7:45 the Rev.
     a walking grave, unfit to draw near to God, and to have B. Kok will give a lecture, under auspices of the
     a place among the ranks of the living. And none but Creston Men's Society, in the Creston Protestant Re-
     God can heal him.                                                          formed Church.
            Moses, the people of Israel, are lepers, like  t,he                        Topic : "The Antichrist."
     Egyptian. All have sinned and are worthy of death.
     Yet upon the Egyptian, He will poor out the vials of
     His wrath but Israel He will bring forth, and enter
     with him into His rest. For Israel hath a deliverer,                                              THE GLORY SONG
     Moses. By himself he is impure as the people to whom
     he is given. But the Lord cleanses him from all his                                  When all my labors and trials are o'er,
     iniquity. For he put his hand in his bosom again ; and                                 And I am safe on that beautiful shore,
     he plucked it out of his bosom, and behold, it was                                   Just to be near the dear Lord I adore
     turned again as his other flesh. This wonder is the                                    Will thro' the ages be glory for me.
     sign and the pledge that his heart and hand are clean,
     that the `Lord will be with him when he stretches out                                When by the gift of His wonderful grace,
     that hand over Egypt and will hear him when he inter-                                  I am accorded in heaven a place,
     cedes for the people.          This people, the Lord also                            Just to be there and to look on His face,
     cleanses. Of this,, too, the wonder wrought upon Moses                                 Will thro' the ages be glory for me.
     is the pledge.
            Why  Israei  cleansed and brought forth and  t,he                             Friends will be there I have loved long ago,
     Egyptian hardened and destroyed? He hath mercy                                         Joys like a river around me will flow,
     upon whom He will have mercy and whom He will he                                     Yet, just a smile from my Saviour, I know,
     hardens.                                                                                Will thro' the ages be glory for me.
            Mercy He hath upon His people, included in Him
     of whom Moses was the prefiguration,  - Him, Christ                                                        Oh that will be
     *Jesus,  by Himself holy, harmless, undefiled, separate                                                    Glory for me!
     from sinners, and therefore not in the need of                                                                 When by His grace
     cleansing as was Moses the shadow. `Let Moses there-                                                           I shall look on His face,
     fore in full confidence be about the Lord's business,                                                      That will be glory, be glory for me.
     for he is included in Christ in whose blood he and
     the people he is to bring forth are forgiven and are
     cleansed from all their iniquities. Thus does He he-
     hold no sin in Jacob.                                                                            BEHOLD THE LAMB  :::.
                                                                                                                                   ,;,. ".    `,  (  L
                                                                 G. M. 0.               I see upon the rugged cross the  Lamb of ,Go)i
                                                                                          That taketh away the sin of the  wor&$:
                                                                                        And how I love to tell the saving love obroad,
                 Uit de hoogte- in de diepte,                                             That taketh away the sin of the world.
                   Uit de ruimte  - in het nauw,
                 Uit de woeling .- in de stilte,                                        In  ev'ry time of trouble unto Him I go,
                    IJit de vreugde - in den rouw,                                        That taketh away the sin of the world ;
                 Leidt de Heiland Zijne kind'ren                                        There is no other love in heav'n or known below
                    Tot men Zijne wond'ren ziet,                                          That taketh away the sin of the world.
                 Hoe ter rechter  tijd het rechte
                   Tot hun eeuwig heil geschiedt.                                       Tho' earthly friends forsake me, I have yet my
                 Leidt hen door de heete ovens,                                             K.&z
                    Loutert hun geloof als `t goud,                                       That taketh away ,the sin of the world ;
                 Tot zij `t antwoord fluist'rend geven:                                 And thro' eternal years I shall His praises sing,
                    "Heer, Uw wil is mijn behoud !"                                       That taketh away the sin of the world.

            He1 en hy$mel  moesten geen invloed hebben op onze                          I worship and adore Him for the love and grace
     handelingenr  De vraag is tech niet wat wij met onze                                 That taketh away the sin of the world ;
     daden verdienen, maar waarmede wij den Heere'ver-                                  And some day with the ransomed I shall see
     heerlijken.  Voor onze toekomst zal onze Vader  we1                                     H i s   f a c e
     zorgen.                                                                              That taketh away the sin of the world.


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                                                                                   is a suffering unto victory, a dying unto life! . . . .
                                                                     ii
     Attaining Unto The Resurrection                                                    0, thus to know Him !
                                                                           1  I         It is above  all things precious!
                            If by any means I might attain unto tbe~                    GladQ  will I count all things but loss and consider
                         resurrection of the dead.                                  them refuse for the excellency of the knowledge of
                                                               Phil.  3:ll.         Jesus @rist, ,my Lord !
                                                                                        To know Him, in all the fulness  of His glory and
    To know Him !                                                                  i salvation, .as I shah know Him in the resurrection of
    Jesus Christ, my Lord !                                                         the'dead   ;  `. . .          '
    To be found in Him, not having my own righteou&                                    `To attain to the  gIory of that resurrection, that is
ness which is of the law, but that which is through !h&' l                                i     e        g&l!.
faith in Christ, the righteousness which i's of God by,,                                For it I gladly suffer the loss of all things !
faith !                                                   x                             If onIy,  by any means I might attain !
    To know the power of His resurrection, ?to- taste -
that it is the Word of God justifying me, so that all`my
sins are forever blotted out, I am called with the sons
of God and have the promise of eterna1'  life ; to ex-                                                                     x
perience that eternal life, His life, resurrection life, is                             Blessed goal !
even now vibrating through my souI as the result of                                     The resurrection of the dead !
the power of His resurrection; to stand in the all over-                                Glorious is that goal even when considered merely
coming consciousness of certain victory in the day of as my resurrection, as the gIorification  of the body !
His appearing on the clouds of heaven ! . . . .                                         For, it is of that glorious resurrection of the right-
    To know Him and the fellowship `of His suffering                                eous, of them that are found in Him, not having their           j
as I am being made conformable unto His death, the own righteousnes which is of the law, but that which is
suffering inflicted on Him by the world that loves the by the faith of Christ, the apostle is speaking.
darkness rather than light and hated Him because He                                     Indeed, all' shall issue forth from the grave in that
is the Light and witnessed of the Light, the suffering "hour". For the hour is coming in which all that are
He endured thruout the ages in His Church of the old f in the graves shall hear His voice and shall come forth ;
dispensation, from Abel  even unto Zacharias, when be- they that have done good, unto the resurrection of life;
cause of Him and for His Name's sake the cloud of "and they that have done  .evS unto the resurrection of
witnesses endured shame and reproach, prison and damnation. But though all shall hear His voice and
exile, torture and death ; the suffering He endured in come forth from their graves, and although the right-
the days of His flesh, when it was the judgment of this eous and the wicked shah so hear His voice at the
world and the prince of this world was cast out; the same moment, in the same hour, yet not al1 shall be
suffering inflicted on Him in His Church of the new  dis- raised "from among the dead", unto life and glory!
pensation, now they hate His servants even as they :                                    There is a resurrection of life.
hated Him; to know that, even as  I am made conform-  ;                                 And there is a resurrection of damnation.


                                                                                                                      <f-G+
314                                          T H E   S T A N D A R D   B E A R E R
                     -_             -._--    __l____" _...._                               __  -  ^__--..         - - -
       In that hour, as always, His Word shall be a savor          Then we shall bear the image of the, heavenly !
`of life unto life, but also a savor of death unto death.          Such is the resurrection of the dead, considered as
It will quicken and it will kill. It will bless and it will the glorification of our body !
curse. It will raise to glory and it will bring down to            And yet, it is even more. It is an event. The final
deepest and final desolation. As always it will sepa- event. And as an event in all its tremendous implica-
rate and then ultimately. It will make an eterna1  dis- tion and significance, the apostle views that resurrec-
tinction between them that are righteous and them tion from among the dead. For, he does not merely
that are unrighteous ! . . . .                                  express the desire for his own personal resurrection.
       But the text speaks of the resurrection as a goal to This is rather the means to the end. By his own resur-
be attained, for the blessedness and glory of which, he rection he will attain to the event of the resurrection
that strives to attain gladly suffers the loss of all of the dead, through his personal glory he will be
things.                                                         partakers of the blessedness of the hour. But the event
       The resurrection of life.                                he has in view. And as an event it will be the final and
       The resurrection from among the dead, while the perfect manifestation of all the glory there is in Jesus
rest of the dead sink away into eternal perdition.              Christ, our Lord, His full revelation and the full real-
       It is the gIor&ation of the body. For, not a mere ization of the preciousness of His knowledge in all His
 resuscitation of the earthly frame is that resurrection; saints !
not a recalling into its former state, into its life as we          That is the glory of the resurrection !
 know it in this present world ; not even a clothing of             It is the final, perfect, eternal adoption unto chil-
 our present sinful flesh with a glory we once possessed dren of God, the ultimate justification of God's elect
 in the first Paradise but lost since, a restoration of the before  all the world and all the powers of opposition.
 body to its original perfection, is that resurrection of           It is the reason why God is not ashamed to be
 the dead. It is a raising of the body into glorious,           called their God!
 spiritual, heavenly, eternal life. For, it is the resur-           Ah, here they are justified, yet often appear as
 rection of which that of Jesus Christ, my Lord, was the condemned ; they are heirs of all things, yet they pos-
 firstfruits.  It is the resurrection of which His resur- sess nothing ; they are princes and kings, yet they are
 rection is both the beginning and the principle, the oppressed by all ; they are victors, yet they suffer de-
 model and the power. It is a part of His resurrection, feat everywhere; they have eternal life, yet they are
 the application of His glorious resurrection, of the           killed all the day long; they rejoice in tears, they sing
 glorification of His individual body, to His body which with the sound of moaning and lamentation; they often
 is the Church. It is the fashioning of  our'vile body appear of  all men the most miserable!
 into the likeness of  IIis most glorious body, according           But the resurrection of the dead will be their
 to the power, whereby He is able to subdue even all             glorious justification and public adoption unto children
 things unto Himself . . . ,                                     and heirs.
       Death shall b.e swallowed up of life, forever!               The cause of Christ shall then become manifest as
       This corruptible shall then put on incorruption, this the cause of the Son of God indeed !
 mortal shall then put on immortality !                             Here they know Him, yet it is evidently but the be-
       The body that went into the grave in weakness,            ginning of knowledge, a beginning, indeed, that causes
 victim of and succumbing to all the powers of corrup- them to confess that it is above all things precious and
 tion; that went into the dark abode of Hades, covered to be willing to lose all things for its sake, yet, a be-
 with shame and a horror to behold; shall then be raised ginning that makes them long for the fulness of its
 into eternal power that is able to reign over all, and in       blessedness. They love Him Whom they do not see! . . .
 a beauty of glory such as never it was known to                    They could not see Him and attain to the perfec-
 possess !                                                       tion of His knowledge in this present earthly, cor-
       The body that was sown into the earth a natural           ruptible, mortal body.
 body, adapted to live a natural, earthly life, to perceive         But in the resurrection from the dead they shall see
 and experience earthly things, to see the natural light         Him face to face, for they shall be like Him!
 and hear natural sounds and taste earthly pleasures                They shall bear the image of the heavenly, as they
 and serve as an instrument for earthly tasks, shall then now bear the image of the earthy.
 be raised a spiritual body, perfectly adapted to live the          Such is the glory of the resurrection !
 life of spiritual glory, to experience and perceive the             0, to attain it!
 things that are heavenly and serve as instrument for                Glorious goal !
 the new tasks in the new heaven and the new earth, to
 see face to face and to be with Christ in the tabernacle
 of God that shall be with men !
       For, now we bear the image of the earthy.


                                       T H E   S T A N D A R D   B E A R E R                                                 315
__I-~  ".."  ..__                                                              --___             ___.-
   Certain hope !                                                 Does he not glory in the Lord ?
    Or, perhaps, is there a note of uncertainty in the            Is it not his boast, that nothing, height nor depth,
apostle's expression of longing for the attainment of things present nor things to come, angels nor prin-
the resurrection of the dead? . . . .                         cipahties  nor powers, can separate God's people from
   If by any means? ? ? . . . .                               the love of God which is in Christ Jesus our Lord ?
                                                                  And in the midst of the battle does he not boast
    Can it mean: The matter is not, of course, sure; I that we are more than conquerors through Him that
am still in doubt as to whether I. shall reach that much loved us7
desired goal; but I strive withal, if perhaps, I might                    .
                                                                 Uncertainty as to the attainment of the goal? God
attain?. . . .                                                forbid !
   God forbid !                                                  Indeed, nothing would be certain if, in striving for
   Thus, indeed, many would read the apostle's words. the goal, we would have to reply on our own strength
The goal is a desirable one, but extremely hard to  at- and the stability of our own will. But we are kept in
tain, as the way lies through  th.e midst of this world, is the power of God, through faith, unto salvation! And
a way of suffering and reproach, a way of battle and nothing can prevail against that power!
strife, of self-denial and death. And, to be sure, the           No one can pluck us out of His hand !
apostle knows that he is in the way to reach that goal.          The strength and comfort of the striving believer
And he strives with all his might to attain it. But is that the goal is preserved.
whether he shah reach it ultimately depends on his own           And that the attainment is certain !
will. And as to whether he shall remain faithful even             Unmoveable hope !
unto the end, - of that he would not boast, nor would
he teach the church of Christ in the world to boast of
final perseverance. Rather would he be an example of
modesty and humility to the believers in Christ in the
midst of this present world than to cause them to
boast of a false security. Certainty of attainment is            All dominating purpose'!
impossibIe until the goal is reached and the crown of
life is pressed on our brow a . . .                              If by any means, it matters not in what way!
                                                                 If only, somehow, I attain to the resurrection of the
   God forbid !                                               dead, then, all the rest is of little importance !
   Where, if even the apostle, who had learned to count           Such is the meaning of the apostle.
all things but dross for the excellency of the knowledge         Of the preciousness of the knowledge of Jesus
of. Jesus Christ, his Lord ; who gloried in the Lord Christ, his Lord, he had been speaking from experience.
while in chains for His name's sake ; who was even now By experience he had boasted that he counted all things
made conformable unto His death, could not boast of but loss for the excellency of that knowledge. For it
certainty of attainment, - where would be the com- he had gladly suffered the loss of all things. And for
fort of the people of God in this world ?                     the sake of that knowledge of Christ and the power of
   WouId they not be of all men the most miserable? . . His resurrection and the fellowship of His suffering he
   And how, then, would the apostle be able to boast was ready to suffer the loss of still more, yea, of very
that he had suffered the loss of all things for the excel-    life itself and to b.e made completely conformable unto
lency of the knowledge of Christ and that he never His death, if by any means, if only that one thing he
considered it a loss at all, yea, that he would count it might  attain: the resurrection of the dead ! For, that
loss and dung, would he gain all things at the price of resurrection was for him the perfection of that
that precious knowledge, if the final attainment of the precious knowledge of Jesus Christ, his Lord . . . .
goal were  so uncertain a thing as to depend upon the            The resurrection of the dead he must attain!
weak and changeable will of man? And does he not                 And the Iodging for and the attainment of that
state with certainty that for the attainment of this resurrection of the dead with him is an all-dominating
final perfection he had been apprehended  by  Christ  purpose'
Jesus ? Not he had first taken hold of Christ; his Lord          And such it is, indeed!
had apprehended him. Does he not know that he  be-               Be strangers to the knowledge of Christ, and we
longs to them that are calIed according to God's pur- shall try, to save our lives in this world and . . . . .
pose? And being called, does he not know that God lose it 1
ordained him to made like unto the image of His Son,             Know Him, and for the perfection of that knowl-
that He might be the firstborn among many brethren, edge you sacrifice ah !
and that he was predestinated on sovereign knowledge             To attain that perfection in the resurrection of the
of love from before the foundation of the world ; that dead !
he was justified, yea, that according to that  unchange-         Mighty incentive !
able purpose of God he was glorified ? . . . .                                                                      H. H.


                                      T H E   S T A N D A R D   B E A R E R                                       319
..^--         .F-  -____."._                ._^                         ----.                -.
                                                              Clark) that the sinful nature will go to the boundary
                       Book Review                            set by the permission of God, hence God's bounding of
                                                              sin renders certain what and how much will come to
         "The Reformed Doctrine of Predestination" by pass . . . . When it is known certainly (here the
Loraine Boettner.                                             author quotes W. D. Smith), that it will be done unless
         There runs through this book a vain of thought prevented, and there is a determination not to prevent
that when taken by itself is sound. But alongside of it it, it is rendered as certain as if it were decreed to be
runs another of a questionable composition. A lading done by positive agency . . . . "
that, though covered by the flag of Calvin, is not Cal-
vin's Calvinism, not true scriptural doctrine. I will            So then, the professor chooses to speak of God's
trace these two veins, pausing here and there that willing permission when delineating on the decrees
there may be opportunity to me for penning down my and providence of God in their bearing on sin. But
appraisals and criticisms that it may appear that my despite his testimony to the contrary, in his  thought-
 contention is true.                                          structure, the term "willing permission" stands for
         In the author's own words, "the purpose of this an action on the part of God that is nothing more than
 book is not to set forth a new system of theological a "mere permission" a "negative allowing". On page
thought, but to give a re-statement of that great sys- 229 of his work, one comes upon an statement that
 tem which is known as the Reformed faih or Calvin-           reads : "But while God permits sin, His connection
 ism, and to show that this is beyond all doubt the teach- with it is hrely neyative." This, as far as I am aware,
 ing of the Bible and of reason." A worthy enough no Reformed theologian of any repute has ever main-
 purpose ; but the truth is that the Calvinism of the         tained. They not only purposely refrained from say-
 author is not as was said always  GabmXs   CaLvin-           ing this, but sustained the very opposite. Calvin in-
k m .                                                         sisted with all the vigor that was his that God's con-
         Wrote the author  (p. 30)) "By virtue of the fact nection with sin is positive. So Reformed theologians
 that God has created everything which exists, He is the of the past in general. The term in use among them
 absolute Owner and final Disposer of all that He has was  "acEuosa  permissio peccati", "active permission of
 made. He exerts not merely a general influence, bur; sin". Calvin once allowed the term "willing permis-
 actually rules in the world which He has created. The sion". But the term "willing" in his selection "willing
 nations of the earth, in their insignificance, are as the    permission" as well as the term "actuosa" in the ex-
small dust of `the balance when compared with His pression "actuosa permissio" signifies not a mere de-
greatness ; and far sooner might the sun be stopped in        sire on the part of God (Boettner) but His effectual
 his course than God be hindered in His work or in His will, His positive connection with sin, so that when
 will. Amid all the apparent .defeats  and inconsisten-       Calvin and the Reformed theologians of the past spoke
 cies of life God actually moves on in undisturbed maj- of "willing permission" they really meant "primary
 esty." This is well said. The author's reasoning here cause, necessity". So Dr. Herman Bavinck: "Thus it
 is sound enough. I quote here from a chapter (the            can be said that God permitted the fall of Adam, the
 fourth) in which the writer delineates on the doctrine murder of Abel, the unrighteousness of men before the
 of the sovereignty of God. But now this from the             fall, Gen. 6 :3, the sale of Joseph, Gen. 3 :7, the con-
same page: "Even the sinful actions of men can occur demnation of Jesus, etc. But so little is this permis-
 only by His permission. And since He permits not sion negative, that  sin also in its very  first  beginwing
 unwillingly but willingly, all that comes to pass - in- stands under the controlling and sovereign power of
 cluding the actions and ultimate destiny of men - God . . . Though at first sin seemed to be nothing
must be, in some sense, in accordance with that He has        more than an arbitrary deed of men, later it appeared
 desired and purposed."                                       that God had His hand in it and that it occurred ac-
         Here the author asserts that the sinful actions of ;yFni6;; His counsel." (Gereformeerde Dog.. Vol.
 men occur by God's permission. Similar expression              ,  *    .
 repeatedly occur. "For wise reasons, God was pleased            Let us now show how Calvin loathed this negative-
to permit our first parents to be tempted and to fall. .`,    permissive conception of the decrees and providence
 (p. 226).       I find an expansion of this doctrine of of God in their relation to sin. I quote from "Calvin's
"permission" on pages 242 and 243. Under the head- Calvinism" : "There has been cast in my way the cer-
 ing, "Sinful Acts Occur Only by Divine Permission," tain Script of a certain worthless mortal, who with all
one may read the following: "The good acts of men his vileness, boasts of being an avenger of the glory of
then are rendered certain by the positive decree of God by waging war against the divine principle and
 God, and the sinful acts occur only by His permission. doctrine. That the world is so governed by God, that
 Yet it is not a bare permission by which the sinful          nothing is done therein but by His secret counsel and
acts occur, for that would leave it uncertain whether decree." In Calvin's reply to this mortal, we come
or not they would be done.          The most reasonable upon the following: "This worthless being afterward
explanation is (the author is here quoting David S.           adds, That he can answer every argument which we


320                                   T H E   S T A N D A R D   B.E;ARER
                              .-__ll_-"lll_-----llll             -                        .-._.- _I .._
may bring against him in two ways. By showing, he that keepeth back his sword from blood" (Jer.  43:
first, that all those passages which seem to contribute 10). Behold! what cruelty soever  these bloody men
the cause of evil to God, do not intend His effectual commit, the prophet, in another sense, calls the  work
will, but His permitting or leaving a thing to be done." of God, because God, by their hand, executed His ven-
But away with that calumny altogether, which is build geance on the Babylonians. David in like manner, tes-
upon the terms good and evil, when used in discussing tifies that what evil soever  he was suffering, it was
God's eternal will and decrees. For we well know that God that did it, and that, therefore, he was dumb 
nothing is more contrary to the nature of God than sin.                                                        (Ps.
But men act from their own proper wickedness when 39 9). Now by what figures or tropes, 1 pray you, will
they sin, so that the whole fault lies with themselves. any man covert the term "didst it" into permittedst it,
But to turn all those passages of the Scripture (where- or make the doing a thing merely the permitting it to
in the affections of the mind, in the act, is distinctly de- be done?
scribed) into a mere permission on the part of God               "This preeminent theological teacher and  judg.2
is a frivolous subterfuge, and a vain attempt at escape prescribes, as a canon, for the interpretation of such
from the mighty truth! The fathers, however, did in- pass&ges as, "Thou art not a God that has pleasure in
terpret these passages by the term permission ; for find- wickedness" (Ps. 5:4), that all those should be con-
ing that the apparent asperity of the more distinct sidered, as intended by that text, who seem to attri-
terms gave  offence  to some at first hearing, they became bute evil to God. But what has this all to do with the
anxious to mitigate them by milder expressions. In present q,uestion? No spot of iniquity is  affixed by us
their too great anxiety, .however,  thus to mitigate, and to God. All we affirm is quite the reverse . . . But
in their study to avoid giving any such offence,  they now, while we make Him "to have no pleasure in
relaxed something of that  fixedness  of attention which ~wickedness," is He under this pretext, to be torn from
was due to the great truth itseIf.                            His throne, as the Judge of the world, and as having
       "But let us look (I am still quoting Calvin) into the no omnipotence whereby to work good by means of
doctrine of permission a little more closely, yet briefly. evil men and their evil deed? For the fact is, that as
Joseph is wickedly sold by his brethren. Joseph him- God frequently works out His judgments by the hands
self declares that he was sent into Egypt by God of the wicked, whosoever shall confine Him within the
through the means of this wickedness, not by his breth- bonds of permission will at once expel Him from His
ren who perpetrated it; and he declares that all this         office as Judge of the world  !" So far Calvin. The
was done by the counsel of God, that the family of his        particular  tre&se from which I here quote belongs to
father might be nourished and kept alive. i?ow  6  all a  col$ection  of treatises recently republished by the
this, I  pray you, mere  permissiolt?    (Italics mine, G. "Sovereign Grace Union" under the caption "Calvin's
M. 0.)      Job also testifies that it was God who took Calvinism". The author, whose work I criticize, ha+s
away from him all that substance of which the robbers this book as it is one of the books listed in his biblio-
and plunderers despoiled him!  Does God's "taking graphy. He has therefore read the above excerpt, and
away,"  1 pray you, declare  no act on the part of God? therefore knows that, to Calvin's mind, the man who
God is said to have turned the hearts of the Gentiles to insists that "all those scriptural passages  which..seem
hate His people.  Shall we say that this *was a mere to attribute the cause of evil to God, do not intend His
permitting on the part  of  God? The Scripture  itself        effectual will, but His permitting or His leaving a
expresses the  "tumzirtg"  as a positive  and open act  of    thing to be done, tears God from His throne, as the
God. So when God is said to deliver men over "to a Judge of the world, and as having no omnipotence
reprobate mind," and to give them up to "vile affec- whereby to work good by means of evil men and their
tions,,' there cannot exist a doubt that those acts of evil deeds." To nevertheless conceive of the sover-
His .awful judgments are thereby declared by which eignty of God and of His sovereign providence as
he takes righteous vengeance on the reprobate ! If forming an action consisting in His permitting or His
God were merely an inactive looker-on while these leaving a thing to be done, to label this conception Cal-
mighty judgments were being effected, and merely per- vinism, to thereupon sent it into the world as bearing
mitted them to be executed, would He, by such mere this label, is, I would say, inexcusable. What I read in
permission of an observer, really execute the of8ce  of the preface to Calvin's  Calvin&n  again occurs to me:
a Judge? God calls Nebuchadnezzar the "axe in his             "There are, in the religious world, almost as many dif-
hand" (Isa. 10 :5) ; He terms also the Assyrians the          ferent shades,  phases, kinds of degrees, of Calvinism
"staff of His indignation"; all wicked men He design- as there are Calvinists (or professors of the doctrines
ates His "rod"; and He positively declares that  by of Calvin) . . . . " How true this is! If  Calvi,n,  as
means of these He will do what He hath decreed to do. returned from the grave, should examine the various
What place will mere permission find here? Jeremiah, theological concoctions that men are wont to brand
addressing the  Medes exclaims, "Cursed be he that            Calvin&sm,  he would, long before the task were half
doeth the work of the Lord deceitfully ; and cursed be        performed, cry out in dismay, "0 Calvin, what miser-


               *                       T H E   S T A N D A R D   B E A R E R                                      321
                               -.._ -~-.-.                                                 ___....  --     - - _ . . - -
able distortions of the truth have made their rounds in Calvin quoted the particular paragraph in which this
thy name !"                                                 expression occurs. But the assertion that the sins of
   Let us now see what are the positive teachings of Judas and the crucifixion of the Saviour were decreed,
Calvin respecting the matter of the sovereignty of permissively, that is, negatively, nowhere occurs.
God in its bearing on sin, on the sinful actions of the Augustine and Calvin knew of no such decree. The
wicked. On page 246 of "Calvin's Calvinism" we come conception forms no part of their thought-structure.
upon a paragraph that reads in part: "Taking, then, It was exactly the fallacy of this conception that they
an honest and sober review of the whole of this high        exposed and denounced. But, some may say, Augustine
and Divine matter, the plain and indubitable con- nevertheless, makes use of the term  %illing permis-
clusion will be that the will of God is the one principle sion".    And likewise Calvin ; for he inserts in his
and  all-high  cause of all things in heaven and on writing the paragraph in which this term appears. So
earth . . . .  "                                            he does. But this by itself means nothing. The ques-
   On the following page we may read: "But of all           tion is why they allowed the term and what meaning
things that are done, the wiZZ of God is thereby rightly they attached to it.
considered to be the first cause because He so rules at        Let us hear Calvin on the matter: "From all that
His ,pIeasure the natures of all things created by Him,     has been said, we can at once gather how vain and
that He directs all the counsels and actions of men to fluctuating is that flimsy  defence  of the Divine justice
the end which He  HimseIf  had pre-ordained."               which desires to make it appear that the eviI things
    Now to say that God's will is the first cause of all    that are done, are so done, not by the will of God, but
things that are done, is to assert, unless one plays with by His permission only. As far, indeed, as those evil
words, that God's connection with sin is not negative things which men perpetrate with an evil mind are,
(as the author, whose work I examine, maintains) but in themselves, evil, I willingly confess (as I will im-
positive. Anyone who has read "Calvin's Calvinism," mediately more fully explain) that they by no means
knows, should know, that in this particular collection please God. But for men to represent God as sitting
of treatises, Calvin brought into action all the pene- unconcerned, and merely permitting those things to
trating acumen and commanding might of mind with be done which the Scripture plainly declares to be
which He was endowed to uncontrovertably establish done, not only by His will but by His authority, is a
that God's connection with sin is posi&e.                   mere way of escape from the truth, utterly frivolous
   According to Calvin, then, God's connection with and vain. Augustine did sometimes give way to this
sin is not permissive and thus negative, as the author popuIar method of speaking; but where he devotes
whose work I examine, contends, but causal and thus himself more closely to the consideration of the matter,
positive. The terms permissive  and negative are cer- and examines it more thoroughly, he by no means suf-
tainly two of a kind ; likewise the two terms, causal and fers the permission to be substituted for the act of
positive. This  pem&sive-negate  theology was not God." Calvin now cited verbatim all that Augustine
Calvin's. Pet the professor (Boettner) on page 242 says upon the subject in the Fifth Book of his Discus-
of his work leaves the impression that it was. He does sion of it, written against Julian. He, Augustine, says,
this in the-following manner : He first asserts (on-page among other-things, this : "The will of God is the neces-          -
242) that the sins of Judas, and the crucifixion of sity of  all things". Augustine, it is plain, uses the
the Saviour, were unchangeably decreed, permissively term "willing permission" in the sense of "necessity,`,
(mark you, permissively) as the coming of the Saviour "cause". Never did he nor Calvin suffer the perks-
in the world was decreed positively. He thereupon siort to be substituted for the act;, the positive act, of
asserts that Augustine expressed a similar thought and      God. And this is exactly what the professor (Boett-
ends with referring his readers to a foot-note that         ner) does. He makes it appear that the evil things
reads: "Quoted in Calvin's Calvinism,  p. 280." The that are done, are so done, not by the effectual will of
similar thought expressed by Augustine reads:               God but by His permission on&. He represents God as
"Wherefore those mighty works of God, exquisitively sitting and merely permitting those things to be done
perfect, according to every bent of His will, are such which the Scripture plainly  decIares  to be done not
that, in a wonderful and ineffable way, that is not only by His will, but by His authority.
done without the will of God which is even done con-           This permissive-negative conception of the sover-
trary to His will, because it could not be done at all,     eignty of God in its bearing on sin, on the sinner, will
unless He permitted it to be done; and yet, He does not not do at ah. It either leads to a negation of the real-
permit unwillingly, but willingly. Nor as the God of ity of sin or compels' him holding it to define sin, the
goodness, would He permit a thing to be done evilly,        sinner, as a power that riots as disconnected from
unless as the God of omnipotence, He couId  work good God's will, as a kind of second God therefore, whose
even out of the evil done."                                 appearance and operations He foresaw but did not
   So it is true, then, that the expression "willing per- predetermine and therefore, rightly considered, could
mission" occurs in the writings of Augustine and that not foresee. This ought to be plain. The sinner ap-


L



     322                                   T H E   S T A N D A R D B E A R E R                                   .
                     -__1_-1_-___  .-_,..  --~-.                                            --..._-              .--.---_-
     pears in Scripture as an axe in God's hand. If His produce it. Hence, it is plain, that any intelligent
     connection with sin is purely negative, it must be that being may set on foot a plan, and carry it out, in which
     He stands aside while the axe hews of itself. But to        he knows, with absolute certainty, that evil will enter,
     say this is to give vent to nonsensical speech. God hews    and yet he is not the author of the evil, or chargeable
     with that axe. If so, His connection with that axe,         with it in any way . . . .  1.n looking a little further
     with sin, with the sinner, is, must be, positive.           in the chain of events, I discover, that if they be per-
            Man is psychologically free. God is holy. How He     mitted, they will take his life ; and, I see moreover, that
     can set up a positive connection with sin, can lay hold if this life be spared, he will now be as notorious for
     on that sinner and hew with him without destroying good as he was for evil, and will prove a rich blessing
     his freedom and without implicating Himself in his to the neighborhood and to society . . . . Therefore,
     sin, how He could predetermine sin, and be the primary upon the whole plan, I determine to act; and, in so do-
     cause of it without becoming its author, are matters        ing, I positively decree the reformation of that man,
     that defy  oui  powers of penetration. Matters they are and the consequent good ; and I permissively decree the
     that cannot be satisfactorily explained; But what of wicked actions of the others ; yet, it is very plain, that
     this? Let us know that we have to do here with mys-         I am not in any way, chargeable for their sins. Now,
     teries   ,and that he who attempts to unravel them will     in one or the other of these ways, God has fore-or-
     discover when he has done that he has reasoned away dained whatsoever comes to pass'  ". So far the author.
     God's holiness or his sovereignty.                              How fallacious this reasoning! As an explanation
            One of the outstanding mistakes of the author,. of how God can exercise His sovereignty over the
     whose work I examine, is, that he attempted to unravel sinner without making Himself chargeable for his sins,
     the mystery. Concerned about God's holiness, it-seems,      it is a failure. It, the illustration, reveals, moreover,
     he endeavored to thoroughly explain how God can cxer- ,what the author's conception of God is.
     cise His sovereignty over sin without contaminating             The reasoning, I said, is fallacious. According to
     Himself with sin's contagion. He sets out (in chapter the professor (Boettner) the evil which enters into
     17) with postulating that God's connection with sin is the plan (of the character in the illustration) is not
     purely negative.. This can only imply, as was shown,        chargeable upon him, though he is the author of the
     that God's permitting sin is a "mere, bare, permission." plan which, in its operations, produces it. True enough.
     Such indeed is the author's conception. That I am But consider'that for the character in the illustration
     not pinning on him a conception that is not his, is         this can only mean that he resolves to bring the word
     evident from the following illustration found on pages to `wicked and loose-living men ; that, doing so, the
     248 and 249 : "God's reIation  to sin," wrote the author, ,neighbor'  who keeps the dram shop is converted and
     "is admirably illustrated in the following paragraph that the customers blaspheme. Now, according to the
     which we shall take the liberty of quoting from W. D. illustrater, sit can be easily seen that the sinful reac-
     Smith's little book, What  is  Ca.Zvinism.   `Suppose to tions of these wicked ones are not chargeable upon the
     yourself a neighbor who keeps a distillery or dram preacher of the word. This, to be sure, is true. It
     shop, which is a nuisanse to all around-neighbors  col-     can indeed be easily seen that the fault of the sinful
     letting, drinking, and- fighting on the Sabbath, with response of these blasphemers lies  -not with  the-
     consequent misery and distress in families, etc. Sup-* preacher but with them. This can be seen for the  rea-
     pose, further, that I am endowed with a certain knowl- son that the minister of the gospel was not the real
     edge, and can see, with absolute certainty, a chain of preacher of the word but God, who in His sovereign
     events, in connectoin with a plan of operations which . power caused that word to be a savor of death unto
     I have in view, for the good of that neighborhood. I death in the hearts and lives of the blasphemers. Fact
     see that by preaching there, I will be made the  instru- is, then, that the illustrater failed to face the real issue,
     ment of the convertion, and consequent reformation, of  "  wh%h'is.: How could the Lord set up this closest and
     the owner of the distillery, and I therefore determine most positive connection with the sin of these wicked
     to go. Now in doing so, I positively decree the reforma-    ones without implicating Himself in their sins. This
     tion of the man; that is, I determine to do what. cannot so easily be seen. Fact is, it cannot be  Seen,
     renders his reformation certain and I  fuKll my decree that is, understood, comprehended, at all. It is the
     by positive agency. But, in looking a littIe  further in mystery that cannot be unraveled. And it is well that
     the chain of events, I discover, with the same absolute it cannot be. For now the believer has reasons to
     certainty, that the drunken customers .will be filled break forth in praise and say:  "0  the, depth of the
     with wrath, and much sin will be committed, in venting riches both of the wisdom and knowledge of God ! How
     their malice upon him and me. They will not only unsearchable' are His judgments and His ways past
     curse and blaspheme God and religion, but they will         finding out  !
     even burn his house, and attempt to burn mine. NOW,             The professor in the above illustration failed to get
     you perceive that this evil, which enters into my plan, before his eye the mystery. Nay worse. Whereas the
     is not  chargeabIe  upon me at all, though I am the         illustration was meant to be applied, it actually teaches
     author of the plan which, in its operations, I know will that the reason why the sins of the wicked are not


                                    T H E   S T A N D A R D   B E A R E R                                               323
                                                                                                       -
chargeable upon God is that in His sovereign power                This is well enough stated. The reasoning here
and just wrath He does not harden whom He will, does seems to be sound enough if considered by itself. But
not cause His word to be a savor of death unto death          it cannot be considered by itself but must be appraised
in the hearts of the wicked who perish in their sins,         as forming a part of a thought-structure vitiated in all
did not therefore sovereignly decree all that occurs in its parts by that permissive-negative conception of
time but somehow foresaw the events  of  history with- God's relation to sin. How true this is appears from the
out decreeing them. I am not too severe here in my following excerpt : `When the Armanian says that faith
appraisal. Consider that whereas the illustration was and works (the author here quotes Clark. But he
meant to be applied, the reasoning circulating through makes the sentiments here expressed his own) con-
it is, must be, this: It can as easily be seen that the stitute the grounds for election we dissent. But if he
sinful reaction of the wicked are not chargeable upon says that foreseen unbelief and disobedience constitute
God as it can be seen that these reactions are not            the ground of reprobation we assent readily enough. 1.
chargeable upon the minister of the word; and it can          (P.  14.)
as easily be seen that God is not the author of sin as it         In the aforesaid thought-structure (Boettner's)
can be seen that the minister of the word is not, the         such concepts as sovereign foreordination, predestina-
author of sin. Why can this be as easily seen? The tion, decree, counsel, providence, merely stand, insofar
only possible answer is: because God no more than the `they bear on sin, for an action of God consisting in His
minister of the word hardens men's hearts. Because resolving to merely permit the phenomenon to appear,
God no more than the minister of the word is the cause        the thing to be done, to set up a purely negative  con-
of the sinful response of the wicked. Because God as nection with the sinful action. Now to attach this
well  `as the minister of the word permissively decrees significance to the aforesaid divine action is to destroy
sinful actions, that is, decrees to set up no positive        it. If the decree and providence of God are actually
connection with sin.                                          sovereign, they must be, in a manner we do not com-
    The above illustration is in perfect agreement with prehend, the primary cause of all that is and occurs.
the author's pemzissive-negative  conception of the sov- This is what the author denies. And in denying this,
ereignty of God in its bearing on sin. The two go             he denies the sovereignty of the decrees and of the
hand in hand. The one calls for the other.                    providence of God. Only insofar as these decrees bear
    Can I not say one word in favor of this work? I on the salvation of the elect, are they, according to
First thought I could and also meant to. But if I am to the author, positive and efficacious. Only with the
remain honest in my appraisal, I cannot. And honest faith of the saint, does God set up a positive connec-
I must remain. As was said, there does run through tion. Such is the view. The author should know that
this book a vein of thought that, when taken by itself, the position he now occupies is thoroughly Arminian ;
is sound. To illustrate, the book is full of reasoning that, standing where he does, he is without a single
such as this: "The teaching of the Scripture is such weapon as a combatant of the Arminian heresy. This
that we must say that man in his natural  state  is stands to reason. If God's connection with sin is pureiy
radically corrupt, and that he can never become holy negative, it riots as disconnected from His will. And
and happy through any power of his own.             He is     if so, He could not sovereignly determine nor even
spiritually dead, and must be saved by Christ if at all.      foresee its entrance into the world and its subsequent
Common sense tells us that if a man is so fallen so to        reveling in history. With such a conception  afhxed
be at enmity with God, that enmity must be removed to himself, the autho,r,  would he be consistent, must
before he can have any desire to do God's will. If a permit the Arminian, with his doctrines of an election
sinner is to desire redemption through Christ, He must based on foreseen faith and of the free will of man,
receive a new disposition. He must be born again and to rave on.
from above . . . " (Quoted from the chapter on Effica-           As vitiated by this permissive-negative conception,
cious Grace). Now this from page 14 and 15: "The the professor's theology is not Calvin's Calvinism at
doctrine of Predestination represents the purpose of all but a travesty on this Calvinism and on the true
God as absolute and unconditional, independent of the scriptural doctrine.
whole finite creation, and as originating solely in the          The author wrote me that he would welcome sug-
eternal counsel of His will . . . It extends not merely       gestions. I suggest then:
to the course of the physical world but to every event            1. That he rid his theology of that  permissive-
in human history from the creation to the judgment, negative conception.
and includes all the activities of the saints and angels         2. That he actually reproduces Calvin's Calvin-
in heaven and of the reprobates and demons in hell . . . .    ism or refrain from `branding his (Boettner's) theo-
Thus the eternal purpose is represented as an act of logy CaJvinisrn.
sovereign predestination, or foreordination, and un-             I have still more criticisms.
conditional by any subsequent fact or  change  in                                                           G. M. 0.
time . . . .  "

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

       Zeker, na den Heiland driemaal te hebben  verloo-
chend, ziet Deze .h.em  aan en worde  Petrus indachtig                   The Christian League of Pella
ket woord des  Heeren, dat Hij hem gewaarschuwd had,,                              and  ViciniS
dat  v66r  het hanengekraai, Simon  Jezus driemaal zou
verloochend hebben. En het indachtig worden  van het              At a meeting held last week, Monday evening,
woord des Heeren  bracht  hem tegelijkertijd  zijn  e@en       March 12, an organization was formed, bearing  the
woord voor de aandacht. Het was het woord der groot-           name: The Christian Civic League of Pella and  Vicin-
spraak, van overmoed en hoogmoed. Petrus werd op               ity. Unaware of the purpose of this gathering, we also
dit oogenblik gewaar hoe hij, en dat voor de tweede attended. President Stob of Calvin College was the
maal, op schandelijke wijze het onderspit had moeten           speaker of the evening. It is not my purpose to write
delven. Daartoe diende des Heilands zien naar Petrus, concerning this meeting. The "Chronicle" and "Week-
om het hem diep in de ziel te griffen. Daartoe kraait blad" have already done so. I was of the opinion;how-
ook die haan en gaat Petrus naar buiten. Niet alsof ever, that at that time the extremely difficult question
hij nu plotseling bekeerd ware;  doch om in den strijd,        would be discussed, particularly by the speaker: What
die hem daarbuiten  wacht,  langzaam te  leeren het eigen place must the children of the Kingdom of Heaven
woord te herroepen, en door het geloof  zich te werpen assume in the midst of the world? Surely, so I thought,
op het woord des Heeren, dat na  bangen  strijd zijn           this fundamental question will be discussed. Moreover,
steun en rustpunt  alleen zou zijn: "Ik heb voor u ge-         I cannot conceive of any other truth or principle from
beden, opdat uw geloof niet zou ophouden."                     which God's people may ever proceed, especially so  ;n
                                                 w. v.         connection with the organization which at this time has
                                                               received being. At this meeting I voiced my objections
                                                               as I must confess to be heart and soul opposed to this
                                                               movement. I warned at that time against too hastv
                                                               action. And although I feel as one crying in the void,
              EEN LEZING TE OAK LAWN                 ~         I would continue to  *cry. Hence, my writing. I am
       Ds. H. Hoeksema hoopt  een lezing te houden,  D. V.,    sorry that I am able to write only in the "Chronicle".
den 20sten April in het kerkgebouw  te Oak Lawn des But the  "Weekblad"  has denied me the opportunity of
avonds om kwart voor achten, over het  ondeiwerp:              writing a controversial article on this subject in its
"Mannen  Van Stavast."                                         paper.
       Deze lezing zal gehouden  worden  onder de leiding         Permit me at the outset to state my objections
van de Bond van Mannenvereonigingen van de Protes-             against the "Pella Civic League". First, I object to its
tantsche Gereformeerde Kerkon.                                 objective, its purpose. Secondly, I object to the con-
                                                               stitution, and, particularly, its basic article, which is
                                                               everything but basic. And, thirdly, I deplore this or-
                                                               ganization because it fails to strike at the root of the
                                                               danger which also we acknowledge.
                     B E K E N D M A K I N G                      First of all, I oppose the objective of Pella's civic
       Het was voor onze  &Iannenvereeniging  en vooral league. Indeed, I believe that the Christian certainly
voor ons als gemeente een ware verrassing toen  het has a calling to fulfil in the midst of the world. Scrip:
bestuur van den Bond van onze Mannenvereenigingen ture teaches us that we, although not of the world, are
ons berichtte, dat ze besloten hadden om den 20sten nevertheless in the world. God's Word emphatically
April in ons kerkgebouw een Bondsvergadering te hou-           enjoins us to let our light shine, for the church is the
den.                                                           light of the world. We must not be Anabaptistic sepa-
   Onze gemeente is een der kleinste van de Protestant-        rating ourselves locally from this world-life, which,
sche Gereformeerde kerken, en dat wij daartoe waardig moreover would be quite impossible. Yet the child of
geacht werden, dat verblijdde ons  allen.                      the Lord must seek the Kingdom of Heaven, and its
       Het verheugt  ons ook, dat het bestuur onze Eere-       righteousness, and do so through all the earthy means
president, Ds. Hoeksema, verzocht heeft om dien avond at his disposal. Also, all government has a calling.
een rede te houden.                                            Its calling consists not only in punishing the offender
       We roepen  u nllen een hartelijk welkom toe, broe-      and protecting the innocent, but also to provide that
ders !                                                         the church of God may serve Jehovah unmolested in
       Onze bede is, dat onze God, die de kracht van onze the midst of the world. Government must exercise the
kracht is, in `t strijdperk van dit leven, dien avond met sword. However, it is my conviction that no govern-
Zijnen zegen mag bekronen.                                     ment has the calling to legislate the Kingdom of
       N,amens  de Mannenvereeniging van Oak Lawn,             Heaven, as for example, as in the case of a proper
                                                               public observance of the Sabbath. This task would
                                 P. Ipema, President           surely be impossible, and it lies entirely outside of its
                                 IL Piper, Secretaris          realm. I do not profess to know the solution to the


                                    T H E   S T A N D A R D   B E A ' R E R                                                327
-.---~ l_.-                                          - .  I...-"...--  ..-                                             ..-.-.-
various intricate problems which the relation of church world will never observe the Sabbath (for this is left
and government present. But one thing stands fast o&y for the children of God, Heb. 4:9) public proper
in my mind, and that is, that the people of God may                Sabbath observance is impossible by means of any
not participate in any movement which would becloud legislature  ; and whoever thinks this possible is thor-
her indentity as spiritual citizens of the Kingdom of oughly modern. There is no law in this country that
Heaven. Certainly, God's people upon earth must be can in any way promote the spiritual, moral interests
citizens of the country wherein they reside. It is their of any community. One may close all the theaters in
calling, and the government must certainly provide that town, all the dance-halls, the gambling-dens, and he
they have an unmolested journey to the City above.                 has gained nothing, as far `as realizing the will of
But whether one fulfils his calling as American citizen,           Christ Jesus, the King of kings is concerned. If the
or attempts to Christianize the world, is something far people of Pella then conceive of this movement as
from identical.                                                    furthering the cause of Christ, as fighting the forces
   That  the latter is one of the sad features of the .of the Evil One Satan has the victory. The Kingdom
Pella civic league I maintain. One may object that of Heaven is not realized through outward measures,
the church must proclaim the gospel, that she has a but through the operation of the Holy Spirit.
task purely spiritual, but that God's people, as citizens                     Secondly, I consider the objective of this league
of our United States have another calling here below.              positively un-Christian. I have no desire to Christianize
Or, I hear the tremendously absurd statement: "God                 Pella, or Iowa, or our United States, or the world.
has not placed us in heaven as yet, but we are still  upon         This concerns me least of all. The very thought is
this earth". Yet, 1 maintain that the constitution of loathsome to me. I maintain that the Kingdom of our
this league clearly states that God's people must Chris- Lord is exclusively heavenly. Did the Saviour not tes-
tianize this community. Did we not sing last March tify this before Pontius Pilate? How shall we ever
12, that we are in the "business of our King"? Is not promote  public  proper Sabbath observance, if the Rest
the name of this league "The Christinn Civic League"? of the eternal Sabbath is only for the children of God?
Is it not the basic article of its constitution that the           We believe, do we not, in election and reprobation. One
will of Jesus Christ as Lord must be applied in the                may object that this truth belongs to the secret things
realm of politics, society, and morality? And is this              of God. Yet, has not God's Word revealed it? It
goal not supposed to  be.reached  by promoting "proper certainly is a fact that God has sovereignly willed two
public Sabbath observance"? Does this latter not mean distinct peoples, who will never mix into all eternity.
that this league must see to it that the Sabbath shall             These two peoples stand over against each other as
be publicly observed? And this is to be promoted by                light and darkness. One cannot teach a reprobate to
opposing "Sunday public baseball, open moving picture serve the Lord. It is true that we do not know who
theaters, and violation of all proper Sunday laws",                are reprobates, yet, in the light of their actual exist-
whatsoever the latter may be. Also is it not the pur- ence, how can we prate about public proper Sabbath
pose of this league "to promote any undertaking for observance? Moreover, will the board of this league,
the uplift of the community in keeping with the  nature            which would apply the will of Christ to all spheres of
ano? basis  .of this organization?  Am I going too far            life, be so kind as to show .us ,what place they have .for
when I say that the interests of this league are to per- the manifestation of Christ's will as it concerns the
meate Pella and vicinity with the will of the Lord                 renewal of all things? Is "Christianizing'the world"
Jesus Christ, and thereby attain to a public realization not a denial of a world going to hell? Where does thz
of the kingdom of Jesus Christ? And this must be the league allow for the signs of the times, the  anti-chris-
calling of the people of God !                                    tian world power? Or does it inwardly hope that this
   The principle I wish to oppose with all that is in              anti-Christian world power will not arise? Or must
me. Let me point you to the fact  iirstly, that this this anti-Christian' world power become Christian per-
league is seeking to accomplish an impossible task.                haps ! Since when may we not, yea, must we not pray
One might as well try to change a leopard's skin. Is for "the wars and rumors of wars?' For these are the
this Sabbath observance, that all dens of vice are signs of Christ's coming. And His Kingdom is spirit-
closed, as well as theaters? Will one be so kind as to             ual-heavenly, not of this earth. God's church has no
prove this from Scripture? I even maintain, that if calling to Christianize any community, Pella included,
the league interprets this as Sabbath observance, its              for this very thought and striving is a denial of the
members have become in this respect modern. It surely truth that the power of this world will develop into one
must be quite plain that this league has not the posi- supreme  - terrible  anti-Christian world-power. God's
tive, spiritual rest of the children of God in mind. Yet           people must not will to remain here. They must journey
I know of none other Scriptural Sabbath observance heavenward. And because our City is above, and the
than the experiencing of this rest. Who then, upon the Kingdom, of Heaven is heavenly also in culmination,
basis of this constitution, cannot properly observe the the people of God have no calling whatsoever to Chris-
Sabbath? For, mind  you,  this is  proper public  ob- tianize any community. If only this league would have
servance. Apart from the question that the reprobate stated that we must let our light shine in all spheres of


328                                 T H E   S T A N D A R D   B E A R E R
                -..-..--       -                                           --.-
life wherein God places us, we would not object; but         And, thirdly, I deplore this organization because it
this is not the meaning.                                  utterly fails to strike at the root of the danger. I am
   My second objection concerns the constitution,         not unmindful of the danger to which God's people, and
particularly its basic article which is everything but Particularly  the covenant youth, are exposed. Neither
basic. This article reads: We recognize God as Sover- am I indifferent. I am not being prompted by a spirit
eign and Jesus Christ as Lord in our lives, and believe of, "I do not care what happens". This danger can be
it our duty and privilege to apply His will in the realm briefly  stated as follows : Our covenant youth threaten
of politics, society, and morality. Upon the question to be swallowed up by the world. There is the danger
whether God's people should organize, I answer in the of theaters, dance-halls, gambling-dens, and  aII insti-
affirmative.    If, for example, we should organize  a tutions which are harmful for the peopIe of God and
Christian labor union, we would have to' do so upon their seed. And the question arises: What must be
the basis of the Apostle James. And, I assure you, the done?
world will never go along. Which is at it should be.         TO  eliminate this danger the  Pella civic  league
But I af?lrms that the Pella civic league is bearing a comes with this solution: "Let us exterminate  ah the
false name. For it dares to assume the name "Chris- places of vice". Apart now from the question of being
tian". I will make this clear. Is it not imperative motivated by a zeal to Christianize this community, we
that a Christim  civic league must have Christian mem- can somewhat understand this action. Are theaters
bers, and that the constitution must stipulate this? not a temptation, as well as gambling-halls and dens
Surely, I now speak in general, children of the light     of vice? Is it not true that if the theaters are closed,
must waIk with children of light. But the basic article our young  peopIe  will be spared the temptation of
has nothing basic about it! I maintain that any lodge visiting them? Is this then the import of the sixth
member or modernist will subscribe to this basis. And,    petition in our Lord's prayer? However, in answer to
certainly, lodge members and modernists must not be this question, we submit the following. Along this line
included in our group. Who wouId oppose the assertion of reasoning, it is the duty of the people of God to
that God is sovereign? I take this expression to mean "clean up" the community wherein they reside, not
that God is God and must be worshipped. Is there any- only of the theaters, but of all places of worldly amuse-
body, with the exception of the Atheist, who would not ment or vice. This follows inexorably. And this is
recognize this fact? I am sure that every senator and the very same principle of those people, who, some
representative in Congress will endorse this. And ages past, would build a city in Germany, called, "The
who  wilI not endorse that assertion that we must rec- City of God, Jerusalem", in the which only God's
ognize Jesus Christ in our lives, and apply His will to people would dwell, and no place of worldly vice or
the realm of society and morality? I am certain that amusement would be tolerated. There all would go to
Rev. Fosdick of New York would have no objection.         church, and one would enjoy "proper?" public Sabbath
What does this basic article mean? I asserted at the observance.
organization meeting that I did not understand the           However, as far as the above reasoning is con-
constitution.  WilI the president of the board make cerned, we remark, first of all, that all such movements
this plain? Who nowadays will not agree to the fact       are hopeless. It is the soul of the Anabaptist's rea-
that God is sovereign? Who would not admit that soning, who would separate himself locally from the
Jesus must be recognized in our lives? What does il       world. But what is the difference if one separates
mean that this recognition must take place in the realm himself locally from the world, or if one would or-
of society, of morality? Of course, all lodge members ganize to cause the world to be locally separated from
and modernists have Jesus for their example. Is there him? And then, lo and behold, the advocates of this
anything specifically Christian about this basis? Who latter view brand us as Anabaptists, whereas they are
in the world could then be excluded from this league? the ones afflicted with this malady. But this movement
If there is any man who would be heart and soul for       is hopeless. No person can separate himself from the
proper public Sabbath observance, for abolishing all worId. And, what is more, no movement can. For, in
dens of vice and crime, he is Rev. Fosdick. This con- the first place, sin dwelleth within us. And, secondly,
stitution cannot in any way keep a modernist out of its the seed  of darkness, of eternal reprobation, develops
league. Is this Christian? Emphatically not! I see organicaIly  with the seed of election from the very
Rev. Fosdick and a reformed ( ?) man walking side by same parents, and this according to Divine decree. We
side, the former denying Christ's second bodily coming cannot separate ourselves from the world. But, sec-
and the latter professing it. What a league - what a ondly, the church may not separate herself from the
fellowship ! I have before me a Christian(  ?) consti- world, and neither does she pray that sixth petition
tution, which mentions the names of "God" and with that purpose. God's church is in the world, but
"Christ" but once, and does not mention at all the        not of the world. But then it also follows that she, not
Kingdom of Heaven. Is this Christian? It is  non- of the world, must be in the world. "Father", so prays
Christian ! Shall God's  peopIe  organize? Not upon the the Saviour,  "I do not pray that Thou  mayest  take
basis of this constitution!                               them out of the world, but that Thou mayest  keep them


                                   T H E   S T A N D A R D   B E A R E R                                          329
--~.
in the world". The church has no calling to purge a that covenant may be realized. However, that covenant
community of evil places, but that  her.light may shine is a holy fellowship of God with His people, `therefore
in and through the darkness. God's church has no call- God's people are called to walk holily before Him. And
ing to exterminate theaters, dens of vice, etc., but to Scripture's cure, Scripture's safeguard for the church
reveal the grace of God, in contrast with them. I see of God is her exercise of the Keys of the Kingdom of
none other calling.                                          Heaven. Preach the Word, purely and unadulterated.
   What then? What must be done about the theater Exercise Christian discipline. Let the believing parents
and its alarm?         We ask unhesitatingly: Did the labor with their seed, teaching them as soon as pos-
church of this vicinity ever stop to consider the sible. But, also, if necessary, do not hesitate to use the
cause of this alarm? The danger is that our young key of excommunication. This would perhaps neces-
people are visiting these worldly places. My honest sitate quite a clean-up in the churches here, but it must
opinion is, that the Christian Civic League of Pella be done. If this course be followed the churches need
and vicinity fails utterly to even begin to face the         have no fear, for there where the fear of the Lord is,
cause of the danger. And I am afraid that this move- the Lord commands His blessing.
ment will have none other result than to wear away                                                       H. Veldman
the church of God more and more from the real cause.
When I attended the organization meeting of last week,
the speaker made the significant remark that, with all
due respect to the ministers, the pulpit is not enough.           DE WORLD'S FAIR EN DE CHRISTEN
I hasten to declare, that all this danger and alarm must            Hooggeachte Mijnheer de Redacteur  :-
`be traced directly to the pulpit and the shameful fail-
ure of the churches to fulfil their calling. This I main-       De ondergeteekende vindt het inderdaad niet alleen
tain with all my power. In fact, if the cause of offence     interesseerend maar ook goed  en edel van U om uw
is not removed, then Pella's civic league is an abomina- waardig blad open te zetten voor zulk eene degelijke
tion in the sight of the Lord. I wish to state facts. It discussie, als het onderwerp hierboven aantoont, en
is my conviction that the teaching of the Baptist            waarover het ook werkelijk ging en gaat.
church lends impetus to the exit of the seed of the             Om mijne persoonlij ke inzichten aangaande die
church. Is it not true, that if we, contrary to Scrip-       zaak iets beter naar voren te brengen, pende ik het  vol-
ture's command, do not baptize infants, we thereby gende.
say that they have as yet no part in the Kingdom of             voor ik mij aan die taak wijd wil ik eerst Mr. K.
Heaven? They do not come under the jurisdiction of mijn compliment  maken over zijne kunst om mijne ge-
the church-institute, and the parents cannot believe         dachten en woorden in vorig schrijven over deze  zaak,
them to be the children of God. I do not say that all over te brengen in onzin, die hij mij gelieft  aan te  leu-
children are God's children.  I  maintain that children nen in den vorm van scheeve voorstellingen.
belong in the Covenant of Grace. But if the church              Op al de scheeve voorstellingen  die Mr. K. mij zoo
cIoses  its door, where will they go? We must not raise gezellig  op de mouw wil spelden, kunnen wij  onmoge-
our hands in holy terror if they then visit the theater; lijk ingaan, en is ook niet noodzakelijk, daar mijn per-
rather let us put our hands in our own bosom. The soon goed  genoeg bekend is als zijnde niet iemand, die
Christian Reformed Churches have now officially been opgelapt  is van verschillende tegenstrijdige ideeen.
preaching for ten years that God loves the world, that          Laat ons  acht geven op een paar zaken.
there is much beauty in the children of darkness, that          Mr. K. zegt, dat ik schreef: (1) Blijf weg van The
the Lord is in covenant-fellowship with them. I do not F&r terwille van het kwaad. (2) Ga er  heen   maar
assert that they tell their young people to visit theater. niet naar het kwaad. (3) Ga er heen  en zie ook het
Yet I ask in all frankness: If the pulpit opens the door kwaad. Op het einde van zijn lange reeks van schuine
to the world, is it a surprise if our young peopIe  run betichten zegt hij : Nieuws geeft H. niet. De repro-
out into the world as fast as they can? God will not be ductie van het natuurschoon en de voortbrengselen der
mocked, and He will punish. And what the Protestant moderne techniek worden  door hem (Hoekstra) wer-
Reformed churches prophesied  lo-12  years ago, is be- ken Gods  genoemd,  en, als bewijs daarvoor moet dienen
coming reality - the church is being swallowed up by dat niet S&an, maar God de uitdeeler is van gaven en
th,e world. But let us not try to save the situation by talenten.                                   .
exterminating worldly places of vice and sin, but               Feitelijk  s&reef ik: The Fair is Sodom niet. In
rather hearken unto the Word of God in Isa. 8:20:            The Fair zit het intellect op den troon. Dat verstand
"To the law and to the testimony: if they speak not was (is) te aanschouwen in het schoone  der natuur op
according to this word, it is because there is no light      het  dock (terug)  gebracht. Dat zijn de groote gaven
in them".                                                    van God, die Hij in den mensch heeft gelegd. Zonder
   In conclusion, we would present our remedy. God dat verstand zou de mensch het dier gelijk zijn; maar
establishes His covenant in the line of continued gen- met dat verstand verlicht door Gods Geest zou hij in
erations. I have but one concern, and that is that de  dingen  aldaar tentoongesteld Gode  ,meer  kunnen


332
. .                                     T H E   STANDARD'BEARER
men zich op dit woord van den apostel om daarmede               perken. En nu de apostel in de gevangenis zit; hebben
goed  te praten de verkondiging van allerlei dwaalleer. ze daartoe een  schoone  gelegenheid.
Velen verkondigen dan b.v. de Arminiaansche  dwalin-               Als twee predikanten in eenzelfde  stad, in eenzelfde
gen, een Christus  voor allen, de aanneming van Wien kerkverband, dezelfde waarheid verkondigen, maar do
afhangt van den vrijen wil des menschen. Maar, zoo een doet het om zich naam te maken  ten koste van de;1
zegt men dan, ofschoon ze Christus niet zuiver verkon- ander, clan verkondigt hij we1 Christus en ook we1 zui-
digen, en ofschoon wij dus in alles die prediking niet          ver naar den inhoud des Evangelies, maar tech niet
kunnen goedkeuren, tech verkondigen ze Christus en zuiver mat motief en  doe1 betreft.
daarin moesten we ons in elk geval verblijden. Inplnats            Zoo nu is het met degenen, waarop de apostel het
van altijd nadruk te leggen op hetgeen ons van die              oog heeft.
anderen doet verschillen, moesten we wat breeder van               Daardoor ontvangen we een dieperen blik in des
blik worden  en ons verblijden, dat Christus  dan tech          apostels hart en ook een zuiverder kijk op heel het  ver-
verkondigd wordt. De apostel verblijdde zich immers band. Men zou meenen, dat de apostel in de gevangenis
ook daarin, dat  Christus  onder een deksel, niet zuiver, zich ergert aan het doen  dezer menschen. Maar,  in-
verkondigd werd,  toen  hij in de gevangenis was te tegendeel, zij verkondigen  Christus en dat is hem  ge-
Rome ! Dat deze verklaring  echter  niet kan  worden            noeg. Als Christus  maar verheerlijkt wordt, kan de
gehandhaafd, moest reeds duidelijk zijn uit alles, mat npostel  zich verblijden.
de apostel altijd schrijft over allerlei  dwaalleeranrs.                                                            H. H.
Overal waarschuwt hij de gemeente tegen degenen, die                                        I
een verkeerde leer verkondigen. Zelfs noemt hij ze in
dezen brief nog de honden, de kwade arbeiders, de ver-
snijding! Wie een ander Evangelie verkondigd (dat C?I                     The Office Of Professors
metterdaad niet bestaat), dan hij verkondigd, al ware
hij een engel, die zij vervloekt! schrijft de apostel in             The office of Professors of Theology is to expound
zijn brief aan de Galaten. Hoe zou hij zich dan verblij-           the Holy Scripture and vindicate sound doctrine against
den, dat de dwaalleeraars, nu Paulus in de gevangenis              heresies  and errors.
zit, een schoone  gelegenheid hebben en ook van de  ge-            The first matter to be dealt with here is the status
legenheid gebruik maken, om Christus  niet zuiver te of the professor of theology in the church. The yues-
verkondigen ? Bovendien, hoe zou  Christus  worden tion be raised and answered is whether the office of
verkondigd onder een deksel van dwaalleer? Dan zou professor of theology is an ecclesiastical office in the
tech het deksel de dwaalleer moeten zijn. Ret zou dus narrow sense the same as the office of minister of the
de dwaalleer zijn, die feitelijk werd verkondigd. En gospel. This was Calvin's view. Let me show this.
die dwaalleer is geen verkondiging van Christus.                Eph. 4:11 the last section reads: "And He gave . . .
       Vast moet dus staan: Christus wordt verkondigd. some pastors and teachers ; . . . " According to Cal-
En daarin verblijdt zich de apostel.                            vin, the apostle here had before his eye, two distinct
       Het verband  toont  echter wel, dat het "niet zuiver"    offices each borne by a digerent personage. The teacher,
en "onder een deksel" verkondigen op iets anders ziet.          so this reformer taught, is a person whose sole duty is
Het ziet niet op den inhoud van de verkondiging, maar           to expound the scriptures and to vindicate sound doc-
op de motieven van sommige der verkondigers. Niet               trine against heresies and error. He belongs not to
uit het zufvere motief, gedrongen door de liefde van anyone of the local brotherhoods but to all the churches.
Christus,  schoon  we1 onder dat deksel, verkondigen  ze But the specific task of the pastor, who, according to
tech den zuiveren Christus. En de apostel verloochent Calvin, Scripture also calls bishop, is to shepherd, that
zichzelven en zonder te denken  aan zijn eigen positie en       is, to administer the Word and the Sacraments to the
invloed, verblijdt hij zich er in, dat Christus verkon- local church.
digd wordt.                                                        In addition to these two offices, Calvin discovered
       Dit is krachtens het verband  de juiste verklaring.      in Scripture two more offices, to-wit, that of rulers
       Door zijne  banden in Christus, die als zoodanig and that of deacons. The rulers of I Cor.  12:28 were,
openbaar waren geworden in het gansche rechthuis en so he taught, a class of persons vested with an office
aan alle anderen, hebben vele broederen meer vertrou-           (the  oflice of ruler) differing from that of both the
wen gekregen om het Woord onbevreesd te spreken.                common pastor and bishop and from that of the special
Daarom kan hij  zich ook in zijne banden verblijden. teacher. According to Calvin's view, further, both the
Echter verkondigen niet allen het Woord uit zuivere common pastor, also called bishops, and the special
motieven.       Sommigen staan vijandig tegenover den teacher were ministers of the word with this difference
apostel. Als ze aan zijn persoon  en positie in de kerk         that the former confined himself in his labors to the
afbreuk kunnen  doen,   laten ze het niet. Zij verkon- local flock while the latter labored to the interest of all
digen   Christus  uit nijd en twisting. Ze  willen zelf the churches.
discipelen maken en den invloed van den apostel be-                That Calvin regarded the office of rulers (of Rom.

"


       .i  .  .                        T H E   S T A N D A R D   B E A R E R                                        333
                                ---._"____,.I  ..__ -_____
122) as an office distinct from that of bishop or herd or elder, etc. Besides these two offices, there is
pastor is evident from the following excerpt : "Nu heb- still a third, to-wit, the office of deacons.
ben wij hier op te merken,  dat wij tot hiertoe alleen           It is incorrect to say that to the name pastor and
die verrichtingen vermeld hebben, die in de  bediening        tcn&er  of Eph. 4, corresponds but one office, to-wit
des Woord gelegen zijn.  Paulus  maskt  in het  vierde        that of pastor and teacher. But it is correct  to say
hoofdstuk van zijnen brief (Eph. 4) aan de Efeziers,          that to these two names correspond two distinct  offices,
dat wij hebben aangehaald, ook van geen anderen  ge-          namely, the office of pastor and that of teacher, and
wag. Maar in zijn brief  aan de Romeinen  ("12:7)  en that the two were united in the persons of some office-
in zijn eersten brief  aan die van Corinthe (12  228)         bearers (the ministers of the gospel) but not in the
maakt hij nog van andere melding, t. w., van krachter,,       persons of others (the common elders or pastors)
de gave der gezondmaking, de uitlegging, de regeering that therefore some were pastors and teachers while
en de verzorging der armen.  Van deze ambtsverrich-           others were only elders or pastors.
tingen ga  ik voorbij, welke alleen voor eenen  tijd wa-         If we now add to this that the offices, contrary to
ren, dewijl het de moeite niet waardig is bij dezelve         the declaration of Article 2, are of three kinds (the
stil te staan. Doch  er zijn twee ambten die voortdu- offices of ministers of the gospel, of elders and of
rend stand houden, t. w., de regeering en de verzor-          deacons) and not of four, it follows that the office of
ging der  armen.  De regeerders zijn,  naar mijne  ge-        professors of theology is not a distinct ecclesiastical
dachten, geweest de ouderlingen, uit het volk verko-          office in the narrow sense. There is not the slightest
ren, om met de opzieners opzicht uit te oefenen over          evidence of this in Scripture.
den wandel der  leden  en om de tucht te bedienen. Want          It is certain that there can be but three offices. Con-
gij kunt anders niet verklaren hetgeen hij zegt (Rom. sider that there are offices because Christ by His Spirit
X:8) : Die we1 regeert, die doe zulks met zorgvuldig-         and His word perpetuates in His church His very own
heid. Zoo heeft dan iedere gemeente van den aanvang oilice.  And He, in the words of the Catechism, is or-
af haren raad gehad, te zamen gesteld uit godznlige, dained of Cod the Father, and anointed with the Holy
achtbare en heilige mannen, bij welke de macht om van         Ghost to be our chief prophet and teacher . . . our
de misdrijven kennis te nemen beruste, van welke wij          only High Priest `and our eternal King. Hence we
hierna zullen spreken." (Institutie, bock 3, p. 64).          need look for only three common offices in Scripture.
    It is to be noticed that Calvin in the above excerpt This is the prepossession with which we must approach
distinguishes between the rulers (elders) and the the various New Testament Scriptures in which the
pastors (bishops). The office of the former consists names of the various offices appear. But these, Scrip-
in the exercise of Church discipline; that of the latter tures make mention not of three but of diverse kinds
(the common pastors or bishops of the local brother- of offices: helps, rulers, pastors, teachers, presiders,
hood) in the ministry of the Word. It is plain, then,         leaders, elders. Whereas there are but three distinct
that Calvin placed the office of ruler or elder, that is,     offices in the church, it must follow that the eight
the office of-kuberneeseis  of I Cor. X:28, in a class by names denote not eight but three distinct groups of
itself. It was an office he regarded as being distinct office-bearers and that some of these offices bear more
from the office of pastor (bishop) or common teacher, than one name.
and from the office of special teacher and, of course,           The question is now  inorder whether the office of
from the office of deacon. So Calvin held to a class of professors of theology is in the narrow sense an eccle-
four distinct ecclesiastical offices : (a) the office of siastical office at all, that is, whether the duties belong-
special teacher, identical to the office of professors of ing to the office of professors of theoIogy  belong in the
theology;  (b) the office of ordinary teacher, which, ac- narrow sense to the office of ministers of the gospel.
cording to Calvin, Scripture identifies with the of&~         Let me explain this distinction. The duties belonging
of pastors and bishops ; (c) the office of rulers or to the office of ministers of the gospel are to be divided
elders ; (d) the office of deacons.                           into two kinds: those that belong to the aforesaid
                                                              office in the narrow sense, such as ministry of the
    These distinctions and the exegesis from which Word and of the sacraments, and those that belong to
they spring, have been set aside by all Reformed this office in the broader sense, such as the task of
authorities on Reformed Church Polity. The truth of catechizing. Of this latter duty it cannot be said that
the matter is this: The names elder, bishop, ruler, and       it belongs to the office of ministers of the gospel in
pastor signify one and the same office distinct from the narrow sense. The minister therefore may and
that of the office of minister of the gospel, and that  oi    must perform this duty if' the others are not too
the office of deacons. The name teacher of (Eph. 4)           numerous and exacting. If so, the consistory may
is the signification of the office not of special teacher assign this task (of catechizing) to persons not in
or professor of theology (Calvin) but of the minister office, which it might not do if this task belonged to
of the gospel who administers the Word and the sacra- the duties of the aforesaid office in the narrow sense.
ments to the local flock. The name teacher, then, is          For no one but the minister of the gospel may be
the signification of an office distinct from that of shep-    allowed to administer the Word and the sacraments.


334                                   T H E   S T A N D A R D   B E A R E R                              ..-- ..-...-
       The question is then whether the duties belonging feit, dat hij dienaar des Woord is en verbonden is  aan
to the office of professors of theology belong in a nar- eene plaatselijke kerk."
row or in a broad sense to the office of ministers of the        Mark  you,  first the professor (Bouwman) asserted
gospel. If the former, than only the ministers of the         that the doctor is nothing else than a minister of the
gospel may perform the duties belonging to the office gospel. This must mean, if he was not playing with
of professors of theology and the professors (of theo-        words, that the doctor is by virtue of the tasks he
logy) are also by virtue of their being professors, min- performs- a minister of the gospel. The professor
isters of the gospel, so that the only difference between     (Bouwman) ends with saying that the professor of
the two is that the former administer the Word to the         theology does not derive his right to administer the
flock while the latter administer this same Word to the       Word from his office of professor but from the fact
students in the school. But both by virtue of the duties      that he bears the office of minister of the gospel and
each performs must be counted as vested with the              in this capacity is connected with a local congregation.
office of ministers of the gospel.                            It means that after all the professor of theology not
       This view has been held by some, among others, by      connected with a local brotherhood in the capacity of
the late Prof. Heyns: "Uit Art. 2," wrote he, "blijkt,        pastor is no minister of the gospel. In the above ex-
dat de kerkenorde de Doctoren of Theologische Pro-            cerpt Prof. Bouwman gave expression to contradictory
fessoren  als ambtsdragers, als kerkelijke ambtsdragers views. And incidently he informed his readers that
beschouwt, want zij  worden  in dit  artikel naast de the consensus of opinion among men of Reformed per-
andere ambtsdragers genoemd, en daarmee op een lijn suasion has been that the professor of theology is, by
gesteld. En zij  worden  niet achteraan, niet  eenigszins     virtue of his being professor, no minister of the gospel.
apart genoemd, maar er midden  tusschen in, onmiddel-         And this is the point at issue here.
Iijk naast de dienaren des woords. Dat Artikel 2 niet
van `ambten'  maar van diensten spreekt, doet niets              Let us attend briefly to another reasoning of the
ter zake . . . . wie op dien grond wil beweren, dat zij       late Prof. Heyns. I quote : "In'the apostolische  kerk
niet een ambt bekleeden in onzen zin des woords maar          waren  er althans zes ambten in de kerk. De drie kun-
slechts een dienst in de kerk verrichten, zou hetzelfde       nen als een eenheid voorkomen, zooals zij dat deden
moeten beweren van de dienaren des woords, Ouder-             in Christus zelf en ook in het Apostolaat ; maar zij kun-
Iingen en Diakenen."                                          nen  zich ook splitsen, gelijk van de instelling van het
       From this it is evident that Prof. Heyns was fully Diaconaat het `geval geweest is. En dan zich splitsen,
agreed with the sentiment expressed by Art. 2, that           niet alleen  in een profetisch, een priesterlijk en een
thus the view he championed is that the professor of koninkrijk ambt elk afzonderlijk, maar verder. In
theology is by virtue of the tasks he performs a min- den tijd der apostelen  hebben wij, buiten het aposto-
ister of the gospel. The late Dr. Bouwman of Kampen, last, in de profeten, de Evangelisten en de plaatselijke
to whom Prof. Heyns appealed, seemed to have been Dienaren met drie onderscheidene ambten te  doen,  die
of the same conviction. I quote: "De doctor is niets tech feitelijk niets anders waren  dan drie vertakkingen
anders dan een bedienaar des  -Woords,   doch die geroe van het ministerium verbi. Calvijn had tweeerlei  Dia-
pen is tot een bijzondere werkzaamheid. De doctor en kenen, en  .,4 Lasco  onderscheidde  tweeerlei  Ouderlin-
de pastor sluiten elkander niet uit: `beiden onderwij-        gen. Wat kan er dan tegen zijn, om nu te spreken van
zen dezelfde leer, maar op een andere wijze en in eene twee&rlei ministerium  verbi,  n.l., dat der dienaren des
andere plaats, de een in de kerk, de andere in de school.'    Woords en dat der doctoren.?"
De doctoren  hebben, zooals de vaderen  van Wezel uit-           This reasoning, too, is fallacious. Let it be true
spraken, `we1 een en hetzelfde ambt van te onderwij-          that in the apostolic church the one prophetic office
zen, maar de wijze, waarop dit geschied, is verschil-         appears in Scripture as dividing into three or more
lend.' "                                                      branches, to-wit, the offices of Evangelists, of prophets,
       This reasoning is not cogent. It declares that the and of teachers. Consider that these several offices
professor of theology must be held to be a minister of were so many institutions seated in the organism of
the Word for the reason that he teaches the same doc- the church and that they who bore them served the
trine. True enough. But consider that the same can congregation of Christ. But the professor of  theoIogy
be said of the teacher in the Christian schoo1  and of        serves no congregation, administers not the Word to
the parent in the home. What is more, Dr. Bouwman the flock but to a class of students and the latter is
was not consistent, for he ended with saying: "Daar.          no more the congregation, the church of Christ, than
om hebben de Gereformeerden het steeds noodig geoor-          the family, the day school, the Sunday school, and the
deeid,  dat hij die tot  hoogleeraar  in de theologie  be- catechism class. It is exactly because the latter is not
noemd wordt, iemand zij, die in het ambt staat. Bij de the congregation of Christ that, if need be, common
benoeming tot hoogleeraar blijft hij de eer en den members may be appointed as catechism teachers.
naam van een dienaar des woords behouden. En hij                  The view that the professor of theology is, by vir-
ontleent niet aan het doctorenambt het recht om op tue of his being professor, a Minister of the gospel is
te treden in de prediking des Woords, maar aan het            extremely dangerous. It is an overturning of the prin-


                                                   T H E   S T A N D A R D   B E A R E R                                                         335 i
                                                                                                            __..
                 __--.         ._l_--.-.-  .._............  "."..l""l-^l. -    -
     ciples enunciated in my articles on "The Office of Min-                          De Nederlandsche Geloofsbelijdenis
     isters of the Gospel."                                                                                   Artikel   30
        The Word, the Gospel, the promise, may be                                       VAN mm BESTUUR DEK KERK ALS INSTITUUT
     preached (so 1 wrote) administered, directed, given, to                             Wij gelooven, dat deze ware Kerk geregeerd moet
     the church only. This act of explaining, directing, and                           worden naar de geestelijke politie (bestuurswijze), die
     applying the Word, the promise, the gospel, to the                                ons onze Heere heeft  geIeerd  in zijn Woord; namelijk'
     church is the very and only act that forms the heart of                           dat er Dienaars of Herders  moeten   zijn,  om Gods
     that engagement known as Ministry  of the Word.                                   Woord te prediken en de Sacramenten te bedienen; dat
     Now to which organization, institution or corporate                               er ook Opzieners en Diakenen zijn, om met de Herders
                                                                                       te zijn als raad der Kerk; en. door dit middel de ware
     body of men on earth can we point and say: behold the                             religie te onderhouden, en te maken,  dat de ware leer
     church, the true manifestation of the Jerusalem above?                            haren loop hebbe, dat ook de overtreders op geestelijke
     Is it a class of theological students? No indeed! It is                           wijze gestraft worden  en in den toom gehouden, opdat
that institution of which some are pastors and teach-                                  ook de armen  en bedrukten geholpen en getroost  "wor-
     ers (and deacons) through which Christ as through                                 den, naar dat zij van  noode  hebben. Door dit middel
     His organs rules and declares the word of promise to                              zullen alle  dingen  in de Kerk we1 en ordehjk  toegaan,
                                                                                       wameer  zulke   personen verkoren  worden,  die getrouw
     His people in it; and that institution, local brother-                            zijn, en naar den regel, dien  Paulus   daarvan  geeft in
     hood, organization of believers is the church. It is                              den brief aan Timotheus.
     seen, comes to the fore, as a manifestation of the body                           In het vorige artikel, waarin besproken werd het
     of Christ, of. the church in heaven, only and as often onderscheid tusschen de ware en de valsche Kerk, zoo-
     as its members assemble with their office-bearers                              we1 als de merkteekenen van beiden, werd dan ook  dui-
     (pastors, teachers and deacons) for public worship, delijk dat de ware Kerk zich altijd kenmerkt door een
     for the praise of God's name. In this assembly and in buigen onder het juk van Christus, zoodat  er  geen
     none other on the face of the earth may the pastor ander gezag erkent wordt ,dan het gezag van Gods
     and the teacher engage in the Ministry of the Word.                            Woord. Welnu, als dit nu het kenmerk is van de ware
     Upon and to this assembly only does he lay the blessing Kerk des Heeren in onderscheiding van  de valsche
     of Christ and direct the Word of promise; and this for kerk, zoo  volgt dan ook dat zij in leer en bestuur met
     the reason that it is the only assembly to which we                            dezelve overeenkomt. Het bestuur van die gemstitu-
     may point and say: the church, the congregation of eerde Kerk zal dan ook alleen tot basis kunnen hebben
     the Lord.                                                                      Gods eigen Woord. Daarom lezen we in dit artikel
         SO then the professor of theology is no minister of dan ook, dat  "deze  ware Kerk geregeerd moet  worden
     the gospel by virtue of his explaining the Word to a                           naar de geestelijke politie, die ons onze Heere heeft
     class of students. To maintain this is to be without a geleard in zijn Woord." Hierin ligt allereerst dat de
     weapon for effectively combating the Anabaptistic con- Kerk wezenlijk maar een Hoofd erkent, nl., orue Heere
     ception of the offices. In a following article more on die ens heeft g&erd in ,-ijn Woord. Dit volgt daaruit
     this.                                                                          natuurlijk dat  Christus  "gezalfd  is over Sion den berg
                                                                       G. M. 0.     zijner heiligheid", en daarom die Kerk of dat Sion heeft
*                                                                 .                 tot eene bezitting, tot zijn erfdeel,  om daarover te re-
                                                                                    geeren en die te besturen tot in eeuwen eeuwigheden.
                                                                                    Cm die Koningsmacht en gezag uit te oefenen over zijn
                                                                                    Kerk, is Hem daarom gegeven alle macht  in hemel en
                                                                                    op aarde, over alle dingen, beide menschen en engelen
                             SPEAK TO ME                                            en duivelen. Tmmers God heeft alle dingen  Zijne voe-
              Sometimes the way of life is rough and steep,                         ten onderworpen, en heeft Hem der gemeente gegeven
              Sorrow roll o'er me like waves o'er the deep.                         tot een Hoofd boven  alle  dingen. Zie Ef.  1:22.  Met
              Yet peace is mine, tho' sorrows round me sweep,                       de macht  dus Hem gegeven over alle dingen  ,regewt
              For I hear my blessed Savior speak to me.                             Hij 11% da gentemte.       Daarom zal  alle gezag en regee-
                                                                                    ring, alle vermaning en bestraffing in de gemeente,
                                                                                    moeten worden geoefend in naam van de Regeerder
              Come cIoud or sun,`come  pleasure, grief or pain,                     der Kerk, Jezus Christus. Daarom zal ook geen kind
              1'11 bear the cross, nor will ever complain,                          Gods, of geen Kerk des Heeren, of ook geen groep van
              True to the last I ever will remain,                                  Kerken zich ooit onderwerpen aan een ander woord,
              While I hear my blessed Savior speak to me.                           dan het woord van den Koning der Kerk. Zijn Woord
                                                                                    is de wet des Koninkrijks. Naar dat Woord mag al-
              When thro' the valley 1 am called to go,                              leen de Kerken worden  bestuurt en geregeerd. allen
              When from my sight fadeth all things below,                           in die Kerk, hetzij  leeraar,  hetzij ouderiing, hetzij  dia-
              I shall rejoice in Jordan, for I know,                                ken, hetzij andere geloovigen, zullen  moeten  zwichten
              I shall hear my blessed Savior speak to me.                           voor dat Woord. Zoo is de beteekenis van het woord


