6                                       T H E   S T A N D A R D   B E A R E R
                                         1
                                                                calamities that  .overtake  him and his land are not of
                 The  First  Encounter                          the Lord, that thus Jehovah is not God. Pharaoh, in
       And the Lord said unto Moses, When thou goest to         a word, will harden his heart. By adding  insult to
     return unto Egypt,-see that thou  doe& all these bon-      .injury, he will  fill his measure of iniquity. He will
     ders before Pharaoh, which I have. put in thine hand:      rush forward on a path that leads to sure destruction.
     but I will harden his heart, that he shall not let  the       It is with a view to Pharaoh's continuous resist-
     ..people go.  - Ex.  4:2X.                                 ence,  that the Lord says to Moses, See that thou doest `.
     See that thou doest  @`these wonders  - the won- all these wonders before Pharaoh. It is needful that  Y
ders of the rod, of the waters turning to blood, of the he set out for Egypt with this warning ringing in his
frogs over the whole ,land, of the dust becoming lice,          ears. For his soul still harbors those misgivings re-
the wonders of divers kinds of vermin, of pest among specting his fitness for the task to which he has been
the cattle, of boils on man and beast, of hail and fire, assigned. And they will .at intervals become strong
of locusts, of darkness, of the slaying of Egypt's first- in him by reason of the outbursts of Pharaoh's im-
born. These all have been placed .in Moses' hand. And pudence and also by reason of the manner of behavior
he is to see to it that all `these he does.                     of his own brethren.                                           :  :
     Moses had need of this admonition. Consider what              The Lord will harden Pharaoh's heart, will thus be 1' ,;,
the reactions of Pharaoh will be. In response to Moses, the cause of Pharaoh himself hardening his heart. It
"Thus saith the Lord God of Israel, Let my people go,           means that the Lord will raise him up as to all his
that they may hold a feast unto me in the wilderness," wanton rebellion, disobedience and impudence, and
Pharaoh will say, "Who is the Lord, that I should obey thus prepare him for the final judgment that in him
his voice to let Israel go? I know not the Lord, neither He may reveal His power and His wrath according tc
will I let Israel go." So will Pharaoh scoff at Moses' the maxim that He hath mercy upon whom He will
and Aaron's message. He will increase Israel's task have mercy and hardeneth whom He will. Let Moses
and multiply his burdens. He will command the task-             therefore say in his heart,.1  will do all the wonders that
mast.er  to give the people no more straw but to let them the Lord hath  ,put in my hand, for the wrath  and
go and gather straw for themselves and to nevertheless power of Jehovah must be revealed that His name may :
insist that the tale of bricks be not diminished. He will be declared throughout all the earth. Let Pharaoh's
chide Moses for interrupting the labors of the people disobedience not take him and the people of Israel by.
and thus make him feel how he holds him and his God surprise. Let them not be vexed and confounded by
in profoundest contempt. He will brand Moses' words Pharaoh's impudence and say in their heart, The un-
vain and counsel the people not to regard them. Thus dertaking of God fails. But let 2toses say that the
Pharaoh, in his wrath and colossal pride, will impose Lord reigneth and doeth all these things in that
upon the people a task impossible of fulfilment  in order Pharaoh as to all his godless reactions comes forth out
to induce them to conclude that they did most foolishly of the womb of God's providence, that thus the Lord is
in permitting themselves to be influenced by Moses' God and not Pharaoh; for He hardeneth Pharaoh's  i  ;..
words and that prudence demands of them that `they heart;                                                                      .i `:
divert their minds from Moses' proposals, disclaim him             But Moses and the people, so it appears from the `?::
and Aaron,  return. to their tasks and be still. And
                    .                                           sacred record, are in the first encounter, willingly ig-
when  ,the. Egyptian taskmasters will report a  falling-        norant of this. As a result of Pharaoh's reactions, they
off of the tale of bricks, Pharaoh, by beating the murmur, fret and complain and even question the  :'
Hebrew officers, will drive the people to distraction `fidelity of God. Their manner of behavior is deeply
and make them wish that Moses had `remained in sinful. But it can be explained. And the explanation
Median.       When -the officers will remonstrate with of it is their weakness, their. unbelief, their extreme  j
Pharaoh about the unreasonableness of his demand, his `reluctance to suffer for the sake of God's name. But
reply will be .that they are idle, that the plain evidence let us consider that in censuring them we censure our- ;
of this is their request for a three-day leave of absence selves in that we do likewise.
to do sacrifice to the Lord, that they had better be at            It can be explained that Pharaoh's nay, as oft re-
work instead of wasting their moments in crying out peated with ever fiercer vehemence,. will try Moses'  ;  ;
their complaints to him as he will have his command faith and will set him to doubting whether the wonders                        .'
enforced.                                                       placed in his. hands will when done result in the de-
     Pharaoh then will say nay to the Lord even after liverance of his people. From. the complaints which he
the first encounter and reinforce this nay by an im- voices shortly after-the first encounter with Pharaoh,
possible  exactment  that Moses may realize that he and from the behavior of which we, all become guilty
came with a request that Pharaoh cannot regard other- when brought face to face with the steeled impudence
wise than utterly preposterous. And this my will be and rebellion of ungodly men, `it may be  i.nferred that
repeated after every fresh revelation of divine wrath once and again the reasoning will form in Moses' soul
and Pharaoh will to the end continue to reason that the that he may as well make an end of his wonder work-


                                    T H E S T A N D A R D   B E A R E R                                            7

 ing ere all the wonders that the Lord has placed in his    lieving, thou shalt not see life; but the wrath of God
 hands have been performed. Not one of us, I dare abideth on thee and thou wilt be destroyed. Pharaoh
 say, who has not experienced how hard it is to un- cursed and persecutes Israel, despises and mocks with
 relentingly be about the Lord's business in the `face of the religion of the cross, crucifies the Son of God.
 fierce and determined opposition of ungodly men, to           But let Israel, when Pharaoh curses and in his
Iersistently  say, Thus saith the  Lord,`when  it appears hatred increases the burdens, be still. Let them re-
 that the word, the pearls, of the Lord are being cast joice in their tribulations for their deliverance is nigh.
 before swine. Moses came to Pharaoh  with. pearls ; And as to Moses, let him see to it that he does all those
for he came with the word of the Lord and the Lord's wonders before Pharaoh which the Lord puts in his
words are pearls indeed. Consider these words: Thus hand.  .Let him persist to the end in declaring unto
`saith the Lord, Israel is my son, even my firstborn. Pharaoh that he shall let the firstborn go, that refusing
And I say unto thee,. let my son go, that he may serve he will be overtaken by sudden disaster.
me: and if thou refuse to let him go, behold, I will           Israel, however, is not still when he feels Pharaoh's
slay thy son, even thy firstborn. Thus the relation that grip tightening. Before the tightening of this grip,
Israel sustains to God is that of son ; for Israel, :the when Aaron for the first time speaks to the people all
spiritida  Israel, is born of God, the issue of the  Will of the words which the Lord had spoken unto Moses and
Him who by His creative word calls the things that          does the signs in their sight, they believe. And when
are not as though they were. Pharaoh has laid hold on, they  hear.for the first that the Lord has  visited  them
claims, exploits, and persecutes one to whom he has no and looks upon their affliction, they bow their heads
right, one who belongs exclusively to God, God's son. and worship. But when Pharaoh, vexed and hard-
And now the Father of this son requests Pharaoh to          ened by Moses' command, so greatly increases the
let this son go that he may serve Him. Pharaoh re-          weight of their burdens that in their unbelief they see
fuses and thus retains in defiance of God's'command         themselves as a people doomed to extinction, they cry
his hold upon him who belongs exclusively to God. out in dismay a speech that clearly betokens that they.
Rightly considered, there is gospel in the word directed prefer to remain in bondage rather than for a season
by Moses to Pharaoh. Of all the nations of the earth, endure the hardships of persecution in which the
Israel in Christ (centrally viewed, Israel is Christ) is method of God's deliverance must temporarily involve
God's firstborn. Now the. firstborn possessed certain them. Rather than pass. through- fire and water to
rights. He was the head over the brothers of the tribe. glory, they prefer to abide in Egypt. In their anxiety
TBus  he had the pre-eminence. He also received a           of soul they charge Moses with deliberately plotting
double portion of the inheritance of the father. The their ruin. "The Lord look upon you," they say to
right of the priesthood was his and the blessing of the him, `fand judge ; because ye have made our saviour
promise which included the possession of Canaan, the to be abhorred in the eyes of Pharaoh and in the eyes
covenant fellowship with Jehovah  ancl the  progenitor-     of his servants, to put a sword in their hands to slay
ship of Him in whom all the families of the earth were LLS." Their anxiety of soul, renders them totally unsus-
to be blessed. Israel, as. a nation, was God's firstborn. spectible of the comfort of the promise as now again -
To him, therefore, in the' words of Paul, pertains the renewed by Jehovah and as again proclamated to them
adoption, `and the glory, and the covenants, and the by Moses. Says the Lord to them, in their distress, `&I
giving of the law,' and the service of God, and the am the Lord, and I will bring you out from under the
promises. Israel was God's priest among the nations. burdens of the Egyptians, and I will rid you out of
He possessed the `inheritance of the Father, the bless- .their  bondage, and I will redeem you with a stretched
ing of the promise, Canaan, the covenant fellowship out arm, and with great judgments: And I will take
with Jehovah. He was the channel of grace. In Abra- you to me for a people, and I will be to you a God;
ham, in Israel, in Christ, all the nations of the earth     and ye shall know that I am the Lord your God, which
were to be blessed. For Israel was God's firstborn.         bringeth you out from under the burdens of the Egyp-
Now to Abraham the Lord had said, I will bless them tians. And I will bring you in unto the land, concern-
that bless thee, and curse them that  curseth  thee . . . ing the which I did swear to give it .to Abraham, to
Pharaoh is cursing Israel, God's firstborn. But the Isaac and to Jacob; and I will give it you for an herit-
word of the Lord to him is, Let my firstborn go that age ; I am the Lord." How tenderly the Lord deals
he may serve Me, that is, bless him, believe him, honor with his disquieted people. How He pities them in
his service and his God, and thou wilt be blessed ; but
                             .                              their distress and knoweth  their frame' and remem-
if thou refuse to let him go, if thou despise his service bereth  that they are dust. How His mercies endureth
ancl his God, curse him in thy heart, despoil him, op- .forever. How all the day long, He stretches. forth His
press and afflict him in thy ovens, thou wilt be de- hand unto a disobedient and gainsaying people. And
strayed;  Casting this message in the framework `of how' gainsaying we all by nature are. With the
Neti  Testament phraseology, it reads, Believing on, the message that Christ is leading many sonsto glory in
Son, thou hast eternal life and wilt be saved. Not be- our ears we bow our heads and worship if the pros-


           8         I                         T H E   S T A N D A R D   B E A R E R

           pect of living out our lives unmolested by the enemies words on a man like Pharaoh? Such a procedure can
           that beset Zion seems bright, if the way as far as we       be productive of harm only.
           can scan it leads through beds of roses, if our horizon         But does Moses not understand? Does he fail to
           is undarkened by foreboding clouds. But when the            discern that the wicked must be warned ere they be
           wicked, enraged by the testimony of just men, begin to smitten in order that they may be without excuse?
           rage and oppress, we cry out OLE murmurings in terms        Does he fail to perceive that it is through the command
           that betoken how reluctant we are by nature to be  de-      that the Lord hardens Pharaoh? Moses is at this junc-
           spitefully dealt with for the sake of Christ's name. ture in no mood to understand. His heart is grieved.
           Then the promise that our reward is great in heaven He has spoken in the name of the Lord. Behold the
           leaves us cold. How by nature we shun that cross. havoc his words have wrought. Pharaoh struck back
                                                                       immeasurably hard with the express design to awaken
           It was Christ only'who showed a perfect willingness to in the hearts .of the people a fear so great that they
          pass through suffering to glory. How when submerged          would never again venture to  p&e to him about their
           in that ocean of unspeakable sorrow, He set all the         God. and the service He would have them render Him
           affections of His pure heart on the crown, and clave        in the desert. He hates God and is filled with loathing-
           with all the strength of His mighty' devotion to God for the religion of His people. The bloody sacrifice is
           and.prayed,  Glorify thy Son, that thy Son may glorify an abomination to him. It is in his deep-seated hatred
           Thee. It is only by abiding in Him Who is  our for the conceptions from which Israel's service springs
           strength that we deny self, take upon us our cross and that the extreme measure now adopted to crush by
           follow Him.                                                 fear the people find their explanation. In retaliating
                 What shameful treatment the people afford Moses. Pharaoh carries on as a demon. The spectacle of the
           He stresses in the presence of Pharaoh God's claims people of Israel cleaving to the religion of the fathers
           upon His people. For this Pharaoh's maliciousness of their race, the thought that this people continued to
           breaks all bonds and he carries on as a veritable fiend, be stirred by the hopes of these fathers, by the prom-
           an infernal being, in his treatment of  the.people.    Be- ises made to them - promises with which Pharaoh .
           hold now, the people, pointing their accusing fingers at must have been well-enough  accmainted   - arouses in
           Moses, as if the Lord has not send Him, as if he can        him a fierce r,esentment. He knows that the ancestors
           be held  responsible.for  the reactions of Pharaoh to the of this people had taken up their residence in his land
           command of God, Let my people go, as if he hardens          with the thought of again getting them up out of his
           Pharaoh's heart. Do the people imagine that God who country at the opportune time, that therefore the pres-
           knows man's thoughts afar off, now is incapable of ent generation could be expected to avail themselves of
           discerning that in their inmost heart they address Him the first opportunity for throwing off his yoke and de-
           when they say to Moses that back of his declaring unto parting. This Pharaoh has resolved to prevent. Though
           Pharaoh  the decree was a scheme to work their ruin? he hates this people, for what they are, and perceives
           It can be explained that Moses now again pleads with that it could not be made to relax its hold upon -the
.          God to send another. Yet he should consider that it promise and allow itself to be incorporated as his serv-
                                                                                             ..-.
           is `not he but God whom the people mean'to' lash with ants into his commonwealth, he nevertheless will not
           their tongue.                                               let it go. "Come' on," said he to his people, "let LIS deal
                 But even Moses in this crisis reproaches the Lord. wisely with them; lest they multiply, and it come to
           Says he, "Lord, wherefore hast thou so evil entreated pass, that, when there falleth out any war, they join
           this people? Why is it that thou hast sent. me? For also unto our enemies, and fight against us, and so get
           since I came to Pharaoh to speak in thy name, he hath them up out of the land." Pharaoh's wisdom consisted
           done evil to this people ; neither hast thou delivered in the attempt to arrest Israel's increase by hard bond-
           thy people at all." Moses' reasoning here is plain. The age. But the measure failed, nay, produced a result
     '     ill-treatment that the Lord affords His people consists opposite from that contemplated by Pharaoh.                The
           precisely in this that He sent Moses to speak in His more they were oppressed, the more they increased.
           name to Pharaoh; for the result of this speaking is Neither is the command  to drown all the males being
           that Pharaoh has done evil to the people. Hence, the        carried out. As a climax to the turn events have taken,
           ,Lord should not have spoken to Pharaoh at all. For Moses and Aaron appear at his court and boldly say to
           the Lord's words, commands, reproofs, if the one to him, "Thus saith the Lord of Israel, let my people go,
           whom these words be directed be a man as Pharaoh, that they may hold a feast unto me in the wilderness."
           stubborn, hard, unyielding, avail nothing, especially Pharaoh is now beside himself with rage as appears
           not if the spokesman be Moses, a man of few words, a from the word that now goes forth from him.  The
           monad who emerges from the wiiderness armed with demand that a company of slaves perform two tasks
           nothing but a staff, a stuttering old man of  uncircum-    at once, gather straw and make bricks, an action con-
           cized lips. What the Lord should have done is not to       sisting in beating these slaves because they fail to do
           speak but to strike once and decisively.. Why waste the impossible, betokens on the part of Pharaoh, a  de-


                                      T H E   S T A N D A R D   B E A R E R                                         9

  moliiacal agitation of mind that borders on insanity.        unto Abraham, unto Isaac,  and, unto Jacob, by the name
  That Moses' command upsets him. appears also from of God Almighty, but by my name Jehovah `was I not
  this that when the Hebrew officers, whonl, he beats, known unto them. And I have aiso established my cove-
  remonstrate with him, he cries, "Ye are idle, Ye are nant with them, to give them the land of Canaan, the
  idle: therefore ye say, Let us go and do sacrifice to        land of their pilgrimage, wherein they were strangers.
  the Lord."                                                   And I have also heard the groaning of the children of
      Such then are Pharaoh's reactions to Moses' com-         Israel, whom the Egyptians keep in bondage ; and I
' maad. Since he came to Pharaoh to speak in the Lord's have remembered my covenant. Wherefore say unto
  name, Pharaoh has done evil to this people . . .    Why the children of Israel, I am the Lord, and will bring
  is it then that the Lord sent him? The Lord knew, so you.out from under the burdens of the Egyptians, `and
  Moses reasons, how Pharaoh was disposed, that he I will rid you out of their bondage, and I will redeem
  was in no mood to hear. Why .then was he mad& to you  with a stretched out arm, and with great judg-
  listen to commands and reproofs at which he would ments. And I will take you to me for a people, and I                       .
  take'  offence?  Offended, he vents his spite .upon the will be to you a God . . . .
  people. Why net have laid the tyrant low with a single          Thus does the Lord in this hour of great stress re-
  stroke.                                                      hearse in the ears of His people and of His discour-
      But Moses has yet another grievance. ,As a resuIt `aged and blundering servant His promises. Mark you,
  of. his having .brought  to Pharaoh the word of the Lord,    the Lord iterates His promise and thereby teaches his
  the people of Israel have been plunged in deepest grief servants of every subsequent age that it is precisely
  in which the Lord for the time being at' least lets them the promise that must be preached to His persecuted
  lie. Why does not the Lord act, make a beginning of and harassed people, that, preaching this promise,
  delivering His people? They now groan under the these servants speak according to the heart of Jerusa-
  weight of impossible burdens and nothing is being lem. And the promise is, I am the Lord. I hear thy
  don& Moses is pricked in his veins. "He connot  sup- groanings. I will deliver thee with judgment and take
  ,press  the complaint, Neither hast thou delivered thy thee to My heart. But the people of God can  tem-
  people at all." Why  does the Lord so deal with them? pora+ly be so cast down and stunned by the sufferings
  Moses seeks to know this, but it is too painful for him. ,of this present time, that they have no ear for the
  The Lord had spoken plainly enough, "I have sureiy promise. This was now the plight ob the Israel that
  seen the afflictions of my people . . . and I have come groAned under Egypt's burden. How sad, if it be con-
  down to deliver them out of the hand of the Egyptians sidered that beside the promise there is no balm for
  and to bring them up' out of that land into a good the distressed hearts of God's people.
  land . . .    But where' is the promise of  .His coming?      The word that the Lord  now- directs to His  cast-
      So does Moses flounder in a morass of unbelief and down people in Egypt is most suitable to time and con-
  near-dispair. His feet are almost gone. His steps ditions. The subst$nce  of it is. this : I appeared unto
   have well nigh slipped. But his frame of mind and Abraham . . . . by my name God Almighty, but by
   hea&:  in this .crisis, though deeply sin&l,  can be ex- my name Jehovah-was-I-not known unto..them. I have
  plained. The sudden grief that now oveptakes  him and established my covenant with them . . . . and I now               ,
   his people, had not been, anticipated. True, he had         hear the groaning of their seed my people. Know
   heard the Lord say, "And I am sure that the king of therefore that my name is Jehovah, the I am `that I am.
   Egypt will not let you go, no, not but by a mighty             Tell me, Moses; am I not proving Myself to be
   hand . , . I will harden his he&rt,  that he shall not      Jehovah, the faithful God of my people? Art thou in
   let the people go." Moses thus knew in advance what justice to Me questioning my fidelity? Should the
   the reactions of Pharaoh were to be. But the Lord had tribulations of the moment vex thy soul. Considerest
   refrained from going into details, `so that what Moses thou not that I harden Pharaoh's heart as I told thee
  `did not know is that Pharaoh, after having taken that thus this grief has been prepared for thee and
   cognizance of what the Lord required of him, would in thy brethren by Me, that thy  tried faith might be
   sheer spite impose upon the people of Israel tasks im-      found unto praise and honor and glory of thy God?
   possible of  fulfilment  in order to provide himself with Understandest thou not that the persecuting Pharaoh
   excuse for slaying them `in cold blood. This action of is raised up by Me for this very purpose that in him
   the king took him by surprise and completely'enervated I may show My power add My wrath so that MY name
   him and the people. And the Lord bears with the weak- ,may be declared throughout the whole earth? Per-.
   ness of his servant. In response to Moses' complaint,       ceivest thou not that before I lay Pharaoh. low by  MY
   "Neither, hast thou delivered thy people at all" the        judgments, he must first be warned  and commanded
   Lord replies, "Now shalt thou see what I will. do to to let my people go, so that he may be without excuse
   Pharaoh: `for with a strong hand shall he  let them go,     when I strike? Thou hast now made known unto him
   and with a strong hand shall he drive them out of the       My will. He responded by slaying My people. Now
   land." And further, I am the Lord I And I appeared          shalt thQu see what I will do unto Pharaoh. And thou
         -.


t

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

     shalt  becold,  experience, taste, in a manner to a degree,
     that thy fathers did not behold, experience and taste,                            Oier  Cdechisatie  Boeken
     that thy God is Jehovah, that He is indeed all that His                    Letten we verder op het boekje van'Beets  eri Bos-
     name Jehovah signifieth - thy God who keepeth cove- ma: Sncred History for Juniors. Allereerst client te
     nant trust. For I am now about to deliver you and worden opgemerkt, dat we in dit boekje, en straks nag
     bring you into the promised land according to my sterker in Sncred History 
     promise made unto thy fathers.                                                                       for Seniors er aan worden
                                                                            herinnerd, dat het afkomstig is uit den kring der Chris-
           Such is the telior of God's words directed to ~Moses.            telijke Gereformeerde Kerken. Uit leerstellig oogpunt
     So does the Lord reprove and comfort his servant.                      beschouwd kunnen wij dit vraagboekje dan ook niet
                                                            G. M. 0.        als geheel zuiver aanvaarden. Er liggen tendenzen in,
                                                                            die wij gevaarlijk  zoitden   achten. In  Borstius'  Primer,
                                                                            o-i"schoon  het door Beets en  Bos&a   omgewerkt  werd,
                       Grand Rapids, Mich., Sept. 4, 1934,                  komt dit minder sterk tot openbaring,  doch in Sacred
               Geachte Redacteur !            -..                           History for Juniors begint men het 6p niet .onduide-
           Vergun mij een weinig plaatsruimte in uw veelge-                 lijke wijze te gevoelen, en straks merkt men, .dat de
     lezen blad. Bij voorbaat dank.                                         Sacred History for Seniors doorzuurd is met beschou-
           Toen  ik de S. B. van 1 Juli, 1954, ter hand kreeg,              wingen, die wij niet als de onze mogen aanvaarden.
     vie1 mijn aandacht op. het volgende van de hand van Zoo komt er reeds een zekere beschouwing om den
     Ds. L. Vermeer van Oskaloosa, secretaris  van het Cura-                hoek gluren in de vraag: "Did God do this  imme-
     torium. Het laatste gedeelte luidt als volgt: "En dat cliately ?" en het antwoord : "No, God gave the people
     wij met dank aan God hem kunnen recommendeeren one hundred  ancl twenty years to repent". En als bti-
     tot Bedienaar des Woords." Dit was natuurlijk in                       wijs voor deze bewering wordt dan verwezen naar Gen.
     naam van  hei Curatorium. Nu heb ik Ds. Vermeer                        6 :3 : "Mijn Geest zal niet in eeuwigheid twisten  met
     daarover geschreven dat ik als lid van het  Curatorium                 den mensch, dewijl hij ook vleesch is; doch zijne dagen
     het daar niet mee eens was en heb hem gevraagd daar zullen zijn honderd'en twintig jaren", waar zeker geen
     een weinig verandering in te maken, doch hij weigert zweem van bewijs gevonden kan worden  voor de be-
     dat te  doen  en daarom dit schrijven.                                 kende kansleer. Op  cleze wijze wordt  tech weer de
           Ik heb de broeder er op gewezen,  dat wanneer weg geopend om de leer der Drie  Punten   ingang te
     iemand iets  aan  recommendeert  het  inhoudt  dat hij                 doen vinden in de  harten  onzer kinderen. Ook gaat
     van gedachte is meer van de waarde van het gerecom-                    dit boek uit van de onderstelling, dat de menschen zich
     mendeerde   te weten  dan dat de groote massa er van eerst  na den vloed  keefden  tot de afgoden, iets dat  on-
     weet. Ik zoude  als kerkeraadslid mij er we1 voor wach- getwijfeld in verband staat met de beschouwing, dat er
     ten om iemand voor te stellen in het maken van een                     na clen zondvloed een rijkere bedeeling kwam van de
     drietal die een recommendatie noodig had en  als  zulks                algemeene  genade dan er voor den vloed geweest was,
     bier nu niet noodig was waarom het dan  tech in de en dat de afgodendienst nog blijk is van gemeene  gra-
     S. B.. te plaatsen. Als .-reden
                                          voor zijn
                                      .._.               ,r_ecqmmendatie    tie ; afgodendienst tech is beter dan volslagen godde-
     geeft hij aan dat de kerken'  niet wisten wat wij I met                loosheid &I atheisme. Hierhede staat ook in verbancl
     Lubbers gedaan  hadden.  Betreurenswaardig. Daar de beschouwing, dat Abraham uit Ur der  Chalde&n
     al onze kerken vertegenwoordigd waren  op de Classis                   werd geroepen "to preserve the true religion", alsof
     met de enkele uitzondering van Los Angeles, tyelke oak                 hij uit het midden van het heidendom werd geroepen
     nog later ter Classis was verschenen dat dan de kerken en dnt we1 om te voorkomen, dat de religie, de ware
     nog niet wisten wat wij met Lubbers gedaan hadden.                     godsdienst zou uitsterven  ; terwijl de S&rift juist  leert,
           Ik zal ditmaal  hiermee  eindigen en  ho6p dat de                dat in Abrahams omgeving nog het geslacht van Sem
     broeder zijn fout erkent. Dank voor de plaatsing.                      leefde, dat de Heere vreesde, en dat de Vader  der ge-
                                                         G. De Jong         loovigen naar Kanagn  geroepen werd, om aldaar als
                                                                            vreemdeling te verkeeren in een vreemd land. Beslist
                                                                            onjuist is het verder om den kinderen  in te prenten,
                                                                            dat Jakob het eerstgeboorte-recht  verkreeg door zijn
                       NOTICE, LECTURE !                                    Vader te bedriegen. En ze worden ingeleid in de pre-
           The Ladies' Aid of the First Protestant Reformed millennialistische  dwaling, als ze gevraagd  worden   :
     Church will sponsor, D. V., a series of lectures during "Will the Jews always remain in this condition?" (dat
     the coming season.                                                     is, de ver,&rooiing)  en geleerd worden te antwoorden:
           The first one is to be held Thursday, November  l, "No, on the latter days the Jews will be gathered unto
     at7:45P.M.                                                             the Lord". Dit laatste wordt dan gestaafd met een
           Rev. Gritters of Holland, Mich.,, will be the speaker. beroep op Rom.  11:25,  26. Het behoeft niet verder  te
           Topic : "The Conquest of True Prophecy," Rev. 6  :2.             worden duidelijk gemaaki,  dat zulk onderwijs uitgaat
           Watch for later  announcements.                                  van hetzelfde misverstand aangaande de betrekking


                                           T H E   S T A N D A R D   B E A R E R                                        15

                Thoroughly  Furni$ed                            of the passage. Now, you know what good  siorks  are.
                                                                I need not elaborate on this. Scripture never speaks of.
  [Speech delivered on the occasion of the commencement         the works of man in a mere external sense. The works
         exercises of the Christian High School in Holland,     of man are not what is outwardly manifest of them,
                       Mich.,  June 19,  19341                  but include their deepest root in the inmost heart. Not
    There is a passage in Scripture that is so fre- what we see of the works of man, but what God sees
quently quoted in connection with the instruction of            belongs to man's works. We behold only that which
our covenant chil@en, that it has almost become the             is externally apparent, and of that we judge in a very
slogan of Christian edutiation.          I am thinking; -as you imperfect way. God beholds the heart. In that heart
may surmise, of II *Tim.  3 :17 : `"That the man of God         our works begin. From the heart are the issues of our
may be perfect, thoroughly furnished unto all good works. Hence, our works include our deepest motives
works". Especially in application to Christian Educa- and purposes, our thinking and willing and  inclina:
tion in the schools, in our primary and high schools,          tions,  our desires and aspirations, which are, indeed
it is often referred to in such a way that one might           hidden from the eyes of man, but exposed before the
receive the impression that in those words the apostle face of God. Ancl, secondly, otir works also include our
is speaking directly of the purpose of the Christian           outward' walk and conversation in the midst of the
School.. This, however, is not the case. The text refers world, our speech, our appearance, our actions.
directly to .the purpose of Holy Scripture and its use             For this reason good works are not to be de-
for and application to the life of God's people in the         termined  accol-ding  to any human standard. Th$y are
world. "All Scripture is given by inspiration of God, not works that appear good outwardly and in the eyes
ancl is profitable for doctrine, for reproof, for correc-      of man. We may superficially judge of an act that it
tion, for instruction in righteousness. That the man is very good, noble and true, while in the eyes of God
of God may be perfect, thoroughly furnishecl  ynto all         it is thorbughly corrupt and worthy of hell-fire. Hence,
good. works." Yet, it will readily be understood, that good works are works that are ,approved  of Gocl. And
aItho&h the text has a wicler meaning and refers to in order to be approved of God they must be good from
the purpose of all instruction in the Word of God, for         their deepest root to their outward manifestation. They
this very  rea,son  it is also capable of application to the must, therefore, be rooted in the love of God, for the
education in our Christian Schools. Being based on very principle of the will concerning is expressed in
Holy Scripture they aid in their. own sphere to reach the words : Thou shalt love me ! They must have for
tile purpose of perfecting the man of God and furnish-         their purpose, not ,man, not self, not the world, but
ing him thoroughly unto all good works. Hence, I               Gocl, His Name and His glory; for God is the sole pur-
choose to Call your' attention  .to the thought of this        pose of all things. And they must be in harmony with
passage with special application to Christian Instruc- the revealed will of Gocl, for not we but God only de-
tion.                                                          termine,s  what is good. In other words, the answer
    The passage  gives occasion to ask and attempt to which the Heidelberg Catechism gives to the question:
answer especially three questions. It speaks, evidently,       what are good works? certainly stands : They are those
                                                                                      _.~ . - --
of a pu@dSe ; so we ask : what `is this purpose `of t&&h       that proceed from a true faith, for only in Christ can
the apostle speaks ? Since it speaks of being perfect the love of God be in our heart; that are done accord-
and of being thoroughly furnished CM  CL purpose, we           ing to the law of God ; ancl that are performed with the
naturally ask the question: of what is this the pur- conscious purpose of glorifying Him. And all those
pose? And, finally, it also calls our attention to the         works that are founded on our imaginations or on the
subject in whom this purpose ought to be reached: the institutions of man, no matter how good and noble and
man .of God, so that we lastly ask the question : who is true they may appear to'us on the surface, are corrupt
he ? Hence :                                                   in the eyes.of God. All that is not of faith is sin !    i
              THOROUGHLY FURNISHED.                               Now the passage defines the purpose of which it
            I. What does it mean?                              speaks as being thoroughly furnished unto  nil good
          II. Of what is it the purpose?                       works. You readily`understand that this cannot mean
         III. In whom is this purpose reached?                 that every one of God's people, every man of God, must
                                                               perform all the good works that can possibly be per-
   I. I take it, that the phrase "thorpughly  furnished        formed in this world. This would be quite impossible
unto all good works", which the apostle uses in the            and contrary to  Godys purpose. Every one of God's
latter part of the passage, must be understood as an people has his own specific calling. And this calling
epexegesis, a further explanation and definition of the is determined by many things. It is determined by
work he uses first to denote the purpose of which he is        one's power and talents, his gifts and abilities, and to
speaking : "perfect". That the man of God may be               a certain extent even by his circumstances, by time
perfect, -&tit ii, that he may be thoroughly furnished         and place and environment. Even the whole of good
unto all good works. Such is, evidently, the meaning           works that must be performed by the people of God


16                               '  T H E  STA.NDARD  B E A R E R

organically, by the Body of Christ, in the world and in ness. Powers of evil surround him. The false philo-
the state of glory, is not determined by  us, but by the      sophy of the world attempts to seduce him. He may
living God, in order that the glory of His Name and           easily go astray. He must, then, be able to distin-
work might shine forth in Christ and through His              guish the light from the darkness and  that again  with
body. For we are His workmanship, created in Christ respect to all of life, to all relationships and in all cir-
Jesus unto good works, which He hath before ordained cumstances. This implies in the third place spirz'tuai
that we should walk in them. We are not all called and ability,  udroifinass  to fight the battle. For, in order to
cannot all be ministers, elders, deacons, doctors, nurses,    do good works in the midst of a world that hateth the
teachers, professors, business-men, craftsmen, states- light and loveth the darkness, he must be prepared to
men. So that the apostle certainly means: that the            fight the battle and to use the right weapons at the
man of God may be perfect and thoroughly  ,fumished           right time to ward off the fiery darts of the devil. He
unto every good work unto which he is called. Unto must, therefore, be instructed in knowledge and spir-
whatever good work each one of us is called, in every itual discernment and he must be thoroughly trained
station of life, in every relationship, in every sphere and disciplined to fight the good fight even unto the
and domain, in the home, in our famiiy-relations and          end, that no one take his crown. Then he is perfect,
family-life in society, in our daily work, whether it, be thoroughly furnished unto all good works!
in church or society, in shop or office, in school or in
our store, we are called to be perfect and be to the
praise of the glory of Him, Who called  LX out of dark-          II. Now, the apostle presents this as a purpose,
ness into His marvelous light. And to be able to ac- and, therefore, also as a  ,result of something else. Of
complish this purpose  we must  be  thoroughly what? In the wide sense of all Scripture, given by
furnished:                                                    inspiration of God, when it is profitably used and
      What does it mean to be perfect or thoroughly           applied for doctrine, for reproof, for correction, for
furnished? We have already called your attention to instruction in righteousness.
the fact, that the two phrases express the same idea             I woulcl emphasize in the first place entirely in gen-
and that the latter is merely a further definition of the     eral, that Scripture, just because it is given by inspira-
former. When, therefore, the apostle speaks of "per- tion of God, because, therefore, it is not of man but
fection" he does not refer to that inward righteous-          of God, it is not from below but from above, it is not
ness and holiness of the man of God that can never be         of our darkness but of God's light, is the absolutely
the result or purpose of education, but is the  .fruit  of. necessary and sole means whereby the man of God
the irresistible grace of God and flourishes forth the        may be thoroughly furnished unto all good works. You
principles of regeneration. You cannot. educate man do not need Scripture to furnish `you unto  worlcs.
into perfection in that spiritual sense. Education does Everybody works. To become father or mother, doctor
not make  a man of God, not even education in Scrip- or nurse, teacher or professor, citizen or statesman,.
ture. That he, who is being thoroughly furnished is a business-man or craftsman, you do not need the Word
man of God, is presupposed in the--text. Hence, the -of God. Scripture is no textbook to instruct you and-.
apostle explains what he means in this instance by. no guide to train you in respect to mere natural things.
being perfect in the phrase : thoroughly furnished. He If it is merely your purpose to become something in
does not refer to inner spiritual perfection, but to the the world, to be trained for a certain position in life,
equipment which the  Chr.istian  soldier needs in his you do not need the Word of God. in fact, the Word
battle.to  do good works. He must be-equipped.with  the of God cannot help you in accomplishing this purpose..
spiritual weapons of warfare and he must know how But yen clo need the Word of God, all Scripture, if it is
to employ them.                                               your desire and purpose to be thoroughly furnished
      This spiritual equipment that belongs to the com-       unto all good works. If it is your aim and longing to
plete furnishings or outfit of the man of God consists        be equipped with the necessary knowledge to be pleas-
in the first place of a thorouih knowledge  of the auz`ll     ing to God and live to His glory in every sphere of life,
of God. In order to do the will of God one must know then, indeed, all the wisdom of the world cannot help
that will. And in order to, do that will of God in every you, nay is foolishness and leads you astray. Then you
relationship and in every walk of life, one must know must have the Word of God. For the wisdom of the
that will of God with application to all the various          world is foolishness with God. It is from below, it is
stations and spheres of life in the world. If he .does        natural, earthly, devilish. But the Word of God reveals
not, he may indeed think to do God a service, while he His will, is a light in darkness, a lamp unto our feet,
walks, nevertheless, contrary to God's will. Whatever,        the sole source of our equipment necessary to be  thor-
therefore, his calling may be, and in whatever relation- oL@ly  furnished unto  all good works. In His light
ship of life he moves, he must be thoroughly furnished        do we see the light!
`implies in the second place the power  of spiritual dis-         And, therefore, in detail, Scripture is profitable
cernment and distinction, He walks in a world of dark-        unto a threefold application. It is, first of all, profitable


                                    T H E   S T A N D A R D   BEA:RER                                               17

unto doctrine, a. means to furnish us positively with from it rather than approximating it. Especially, too,
the knowledge of the truth, of the will of God. It is, in the programs that are frequently offered by  the.
secondly, profitable to train `us in righteousness, for schools, there is very little manifestation of what a
that Word of God applies to our whole life, to our soul Christian School ought to be. The fact, however, re-
and to our body and to every relationship and sphere. mains that just that and no less is a Christian School.
of our life in the world. It trains us to discern be-          And for such a school, that is so permeated by the doc-
tween light and darkness, and to walk worthy of the trine, the reproof and correction, the instruction and
vocation wherewith we are called. And, thirdly, it is          the training of all Scripture, we may expect that it is
profitable to convict us of sin and to rebuke and correct      subservient to the purpose: that the man of God may
us, wherever we would go astray into paths of dark- be perfect, thoroughly furnished unto every good work !
ness and unrighteousness. For, it warns from ways of
wickedness and is a shining light upon the way of the
righteous that walks therein !                                    III. That the mchn of God may be perfect! Let us
   Thus you can also understand how this passage of be careful not to generalize this statement. The text
Scripture applies to the Christian School. We may,             does not say: that ma% may be perfect. The text is
indeed, say, that we have Christian schools, because it not, general. It is definitely particular. It does not
is our purpose that the man of God may be perfect,             hold before  us, as the ideal of education that it makes
thoroughly furnished unto all good-works. We are not good men, that it is a means to make evil men perfect.
satisfied to know that our children are trained to work, Education has not that power. It may have some
that  they are thoroughly  furnished  to occupy a certain      influence on character and the general habits and  CLIS-
position in'the world. We know, that in and with that toms of life, it may refine, develop, civilize. It does not
position, that a man occupies in the world, he is either a have the power to change the heart. Just as in the
servant  of righteousness  or.of unrighteousness, of God scope of things natural you cannot make musicians,
or of Mammon, that he walks in the light or in dark-. preachers, doctors, pedagogues, craftsmen of those that
ness. This is true of all life. There is no middle             are. not already musicians, preachers, doctors, peda-
ground. Spiritual-ethical neutrality is impossible. In gogues,`cr%ftsmen;  so you must not expect of education
the whole of life, in every calling and sphere of life, that it will make perfect men, that are thoroughly
we are either for or against Christ. And as it is with furnished unto all good works, of those that are not
life, so it is with education that prepares `and trains        already perfect men.
for that life. It cannot be neutral. It is either basecl          Hence,, the text says that the purpose of all doc-
on and permeated by the fear of the Lord, which is             trine and reproof and correction and instruction de-
revealed in "`all Scripture"; or it is based on and per-       rived from all Scripture is, that the man of God may
meated by the main philosophy of man, which is fool- be thoroughly furnished. Education, Christian educa-
ishness, which is earthly, natural, devilish. Education tion has its eye on the man of God ! It has its purpose
is either a preparation for and training unto all good in the training and thorough furnishing of the man
works, or it is a training unto all evil works.                of- God ! And it reaches this result -only in the man of.
   In this light we can also,  und,erstand  what is a          God. In no one else.
Christian School, that is, what it  oug1ht to be, what it         Who is this man of God? He is the Christian. Not
is ideally considered. .A school is an institution in merely Timothy. Not only the apostles, prophets,
which a -number of children `are grouped together, in          evangelists. Not only ministers, elders, deacons. In
order to train  them,in a general way for their  earthly       the old dispensation there were special men of God.
calling. It is an extension of the home. In it they are        They were the prophets, the priests, the'kings. In the
taught to read' and write and figure ; they are taught;        new dispensation this limitation exists no more. We
history and geography and physiology, etc. That is are all men of God, prophets, priests, kings, because
true of a school in general. It is true of the public as we are partakers of His anointing. The man of God
well as of the Christian school. What, then, is a Chris- is the Christian !
tian School? Is it a public school plus a prayer, a               But why, then, should he be called the man `of God?
hymn and some biblical instruction? I think not! My answer is : because the Christian is wholly of God !
Rather must it be defined as a school all the branches He is a man of God because of election. God has chosen
of whose curriculum are taught in the light of the him. God has ordained him to be made like unto the
Word of God, so that its doctrine, its instruction, its, image of His Son. He did so freely. Sovereignly.
reproof and correction pervades all the education Election is all of God. There is nothing of man in it.
ofEered  and all the discipline exercised in that school.      And in that sovereign election the Christian has his
It is a school that in all its life, within and without the    deepest origin. All he is and shall be as Christian
walls of school, also in its public programs, is rooted        flows from that sovereign election. Hence, he is `the
in the fear of Jehovah. We  have'not reached that man of God. God has also redeemed him. Through the
ideal. One sometimes fears whether we are receding blood of Christ God purchased him with all His people,


18                                        T H E   S T A N D A R D   B E A R E R '

redeemed him from guilt and sin and death, made him
His own peculiar possession. There is in that redemp-                      The  Office  Of  Professors   Of
tion nothing of man. It is  till of God., Hence, the                                       Theology
Christian is the man of God. God apprehended him in
Christ, regenerated him, called `him, implanted him                      The office of  Professol's  of Theology is to expound
into Christ Jesus by a true and living faith. Also, this               the Holy Scriptures and to. vindicate sound doctrine
is all of God. There is nothing of man in it. He is                    against heresies and errors.
born  af God. Hence, the Christian is the man of God.                  This article, so it was shown (issue for April 15,
And God has done all this for His Name's sake. The                 1334),  is the  fruitage  of John Calvin's influence. Cal-
chos&l, redeemed, delivered Christian has been chosen, vin's view was  that the  oftice of Professor of Theology
redeemed  and delivered that he might be to the praise is in the narrow sense a distinct church office, the state
of His glory, His handiwork, created in Christ Jesus of which equals that of the offices of ministers of the
unto good works, that the glory of His grace might gospel, of presbyter and of deacon. The Scripture Cal-
shine forth marvelously! Hence, in whatever light  yen             vin appealed to in support of this view is Eph. 4:ll:
consider the Christian, from whatever aspect  yen view "And he gave some, apostles ; and some, prophets ; and.
him, he is always the man of God ! And this man of some, evangelists ; and some pastors and teachers." Cal-
God must be perfect,  .thoroughly  furnished unto all vin was of the conviction that the teachers of the prim-
good works. That is why he  must be instructed in all itive Christian churches were personages vested with
Scripture.      That is the purpose  ancl reason of the an ofice the duty of which was not to administer the
Christian School!                                                  word to the local flock but to expound the scriptures
      Where, then, is that man of.God?  Among us he is ancl to vindicate sound doctrine against heresies and
in the line of the generations of believers. Such is errors for the benefit of all the  churches..  The pastors,
the significance of the historical realization of God's according to Calvin, were then the ordinary teachers
covenant in the world. Were this man of God, as far                of the local  flock.    So Calvin discovered in the New
as our children are concerned, everywhere and no- Testament Scriptures  (the epistles of the apostles)
where, we  woulcl not be able to instruct  ,kim. -But God four kinds of offices : (1) of the ministers of the word
established His covenant with Abraham and  his seed,                (the pastors of Eph. 4  :ll) ; (2) of the Professors of
in their generations, for an everlasting covenant, to be Theology (the teachers of Eph. 4  :11) ; (3) of the
a God unto them and unto their seed! Hence,.in those elders ; (4) of the deacons. But one would in vain
generations we find the man of God from infancy. Not, peruse the pages of Calvin's work for statements set-
indeed, as if all the children of believers  were  children ting forth the view that the seat of the office of pro-
of the promise. Even there God's election makes dis- fessors of theology is the aggregate of churches. The
tinction and separation. B,ut,  nevertheless in our gen- seat of this office, according to Calvin, is the local
erations we find the men of God.  And  lmowing  this,              church. He who bears .it, is at once also a teacher in
and having in view the thorough furnishing of the, the ordinary sense, the shepherd of the local flock. Cal-
man. .of God .unto all ggod  works, we -know  that we .vin  knqv of no  professo?s  of theology, devoted es-
                                                                                                             .- --^.. -
must have Christian training, in Church and home and elusively  to the work of expounding scriptures for tl% -.
school. And we are assured that a thorough Christian churches and of training men for the gospel ministry.
education will surely bear the fruit that the man of                   T.he construction Calvin placed upon Eph. 4 :11 has
God will be perfect, thoroughly furnished unto all good now been relinquished. And rightly so.. The teachers
works !                                                            in the apostolic churches were ordinary ministers of
                                                       H. H.       the gospel who, so it appears from certain statements
                                                                   found in the epistles of Paul, united in their person
                                                                   the office of elder or shepherd and of teacher. All
                                                                   teachers were at once shepherds  of elders but only
      Whereas it has pleased our heavenly Father to take unto      some shepherds or elders were at once teachers. No-
HimseIf                                                            where in the epistle does it appear that besides the
                     MRS. EMMA MEINES,                             offices of deacons, of elders and of ministers of the
the mother of our fellow member Mrs. Alice Dangermond, the         gospel, Christ instituted a fourth kind of office (that
"Willing Workers" Society desires to express its heartfelt sym-    of .professors  of theology) to which belongs the task
pathy to the sister and her family in their bereavement.           of preparing men for the gospel ministry. Yet the
      We commend her and the other sorrowing relatives to the      t&k as such has been assigned by Christ, is therefore
care of our heavenly Father.                                       actual and must be performed. The truth once de-
      May He comfort them through His sustaining grace and
may their affliction be sanctified to their and our hearts.        livered. to the saints must be committed to faithful
            The "Willing Workers" Ladies' Aid Society,             men who also can teach others. Such is the express
                                  Gerrit Vos, Pres.                command of Paul to Timothy (II Tim. 2 :2). From the
                                  Mrs. J. De Blauw, Secy.          nature of things it follows `that the church of Christ


                                   T H E   S T A N D A R D   B E A R E R                                            19

performs.this  task. Who else but the church is capable dentsj certainly, is no more than the Christian  day
of instructing and establishing in  ihe knowledge of school, fhe Sunday school and the Catechism class, the'
God's Word, the students who hope once to minister congregation of Christ assembled with its  offcebearers
in i`he church, expound to them the mysteries of the         for-public worship. It is in this latter assembly only
faith, caution them in regard to errors and heresies. that the minister of the gospel may engage in the min-
The church only has. the anointing and knows.                istry of the, word and the sacraments.
   The question is whether the aforesaid task belongs           So then, the conclusions at which we arrive are the
to the special.office  of ministers  of the gospel. It would following : 1) It is the duty of the church as instituted
seem  sd from Paul's injunction to Timothy. There can        to train youths for the Gospel ministry (II Tim. 2  :2)  ;
be little doubt that the meaning of Paul's word to 2) This task the church may but need not, perform
Timothy is that the latter shall train men for the holy through the special office (office of ministers of the
ministry and that these men in turn in their capacity gospel) ; 3) ' The professors of theology are not by
of ordained ministers of the word shepherding a flock virtue of the task they perform ministers of the
shall train  ,other men for the gospel mini&try.             gospel; 4) The professors of  theolo,gy  need not be min-
Paul gathered round him pupils to whom he gave in- isters of the gospel.
structions in regard to the office of ministry of the           Let  us  comment on these `propositions. It is the
word ; they too are to do the same ; those chosen by         task of the church as institute to train youths for the
them the same in their turn, that in the church there gospel ministry.  T.his follows from the very nature
may abide a stock of apostolic men capable in their          of matters. In the words of the Form, Since the church
capaeit$  0% pastors Bnd teachers to propagate the pure of ,the old dispensation and thus also the 6hurch of the
doctrine. It is true that'Pau1  did not explicitly state     new dispensation, was given the special pretiogative
that the "faithful men" were to be instructed in the         that to her were entrusted the oracles of God, it fol-
knowledge of God's word with a view to their being lows therefore that the church has a divine mission to
vested with the office of the gospel ministry. But this, proclaim the word of God, to collect from. the word
certainly, must be the implication of this word of his.      of God her standards, to study theology according to
The proof of this is that Timothy in doing as bidden these words. The church performs this tasII through
follows Paul's example, an example that consisted in the special ofiice as its organ. Hence, ,the obligation
Paul instructing Timothy in regard to the office.            to advance what is in. direct connection with this task,
   It is certain then that Paul affixed the training of to see to the abiding of a stock of men capable of per-
youths for the ofiice of ministry of the gospel to this      forming this task in their capacity of "pastors and
office. However, the duties' belonging to the of&e of teachers," rests solely and squarely on the church.
ministers of the gospel are to be divided into two           And also this obligation the church us institzcte must
kinds : those- that belong to the aforesaid  of&e  in the    meet. For it is the church as institute that pro-
narrow  sense,  such as the ministry of the word and of claims the word.  The church  therefoie should have
the sacraments, and those that belong to  this office in not merely part control but  full control in the appoint-
the broader sense, such as the task- of-catechizing. Of ing of professors of theology. The seminary should-be-
this latter duty it cannot be said that it belongs to the    under the complete control of the c.hurch. Such an in-
office in this narrow sense. The consistory, therefore,      stitution as the Free University of Amsterdam. has
may  assign  this task to persons not in office, which it therefore no right of existence. We therefore do not
might not do if this task belonged to the office in the agree with the sentiment coming to the surface in that
more restricted sense. For no one but the minister of paragraph (of the Form) that reads : "As long as a
the gospel may engage in the ministry of the word and        university is foundid on the basis of Holy Scripture,
of the sacraments. The question is' then whether the accepts the confession of a certain denomination, and
task of training youths for the gospel ministry belongs this denomination has p&rt control in the appointing
to the of&e  of ministers of the gospel in a narrow or       of professors of theology, it cannot be disproved of
in a broad sense. If the former, only ministers of the that future ministers of the word should receive  theil
gospel may perform this task and the professors `of education at such institutions." Herewith we do not
theology are by virtue of the task they perform min- wish to deny that a group of common members of the'
isters of the .gospel; if the latter, common members church may by virtue of the  office of all believers
of the church may be appointed to instruct in the            jointly cultivate the science of theology, engage in the
knowledge of God's word students who hope once to study  of, God's word. Believers have this right. To
minister in the church.                                      maintain the contrary is tantamount to saying that
 On the question here raised, Scripture sheds little         our men's societies have no right of existence. The
light. The reason for this is that it can be easily seen sole question now under consideration is: whose is the
.that the task of training youths for the sacred ministry task of seeing to the propagation of pure doctrine in
of the word does not belong to the office (of ministers the congregation of Christ. There can be one answer
of the gospel) in the restricted sense. A class of stu-      only: The  ch!irch as institution.

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

       Those who oppose this view come with some divide  the word of God. He bent on cultivating theo-
 strange reasonings.  Consider the following :               logy, scientifically, will school himself  to observe, to
       "De  kerk heeft de  roeping om te zorgen, dat de      illustrate, this rule: The same word has the same
 kennis Gods blijft en verdiept wordt en dat de wereld meaning in the same text unless the context yields evi-
 met het schijnsel des  Evangelies  verlicht wordt, Ef. dence to the contrary. It is exactly this failure on the
 4  :11-l& (This of course is as true as can be, G. M.       part.of ministers of the gospel to cultivate theology in
 0.) De kerk zelve Ban door hare gewone ambten deze the trzcti  sense, and to cultivate theology scientifically
 roeping op den duur niet meer volbrengen." A ques- that forms the bane of the life of the church. That
 tion arises here. If it is not the task of the commod       the Milennialists, both pre and post, the baptists, the
 of&r (the o&e of ministers of the gospel) to see to it Pelagians of various shades, the exponents of common
 that the knowledge of God remains, to enter with their grace, etc,, teach as they do, finds its explanation in the
,minds  into the depth of this knowledge, and to spread circumstance that they do not properly cultivate the
 the light of the gospel, pray, what then may be the         science of theology and cultivate, it scientifically.
 task of this  ofiice.  How will the pastor and teacher         Pray, what are the professors of theology supposed
 feed the flock if he first feeds not his own soul with the to teach their students, if they are not supposed to
 word.                                                       teach them to cultivate the science of theology and to
       Now further : "Do& de Heere zorgt er voor,  `dat,     cultivate it scientifically. if they do teach them this,
 naarmate de. strijd zwaardei  en bet leven meer inge-       why should there be so few ministers capable of culti-
.wikkeld  wordt, er oak gaven en krachten zijn, die het      vating theology scientifically. And if there b& students
 ambt  kunne'n ondersteunen. Niet  aan  alle  ambtsdra-      who show no aptitude for the aforesaid engagement,
 gers kan de eisch gesteld  worden,  dat zij wetenschap- how can they be made candidates and be presented to
 pelijke  mannen  zijn. Daaruit blijkt reeds duidelijk, the churches as fit material' for the ministry? How
 dat de wetensehappelijke theologie onmogelijk  aan het can the church take'oversight  over the school, to ap-
 ambt als zoodanig kan gebonden worden.         De weten-    praise the fruitage  of the labors of the professors, if
 schap is een gave Gods, die Hij door Zijne genade  aan      its clergy be incapable of scientifically cultivating theo-
 slechtts  enkelen sehenkt."                                 logy?
       Let me offer my comment. - Mark the statement,           The author with whose sentiments we here have to
 "Niet  aan  alle ambtsdragers kan de eisch gesteld  wor-    do wrote further: "Dit (the scientific cultivation of
 den, dat zij wetenschappelijke  mannen  zijn." "Weten-      theology) eischt zooveel denk- en werkracht, zooveel
 schap,"  "scien'ce" is one of those majestic sounding tijd en lust, als van al de geloovigen onmogelijk mag
 words with which some men do so love to play. The worden  ondersteld.             Slechts enkele kinderen  Gods ont-
 men of learning are not even agreed on what science         vangen den lust en de gave om met hun denkkracht in
 is and- what the  of&e  of science consists in. What is .te  dringen  in de diepten der Godsopenbaring en om
 "de wetenschap" regarding which the author of thd hunne kennis systematisch  en methodisch  te ordenen.
 above excerpt says that it is' given by grace to few De wetenschap heeft een eigen leven".
.-men--only.    There 3s a science - the wisdom of the ----The contention that only few believers have the de-
 world  - that Scripture calls foolishness, darkness,        sire and the power to penetrate into the depths of the
 and thus is, rightly considered, not worthy of the name.    revelation of God should not go unchallenged. What
 "De wetenschap," "true science" is at bottom fear of the common believer is lacking in is training to scien-
the Lord, and consists in the deep sense  iri laying hold    tifically engage in this work. Let it also be considered
with our minds on the self-revelation of God in Christ in connection herewith that scientific training is not
 Jesus and in all that God hath made. The office of the only and most important requirement. Love of
true science then consists in something more than            God and His word is the indispensible requirement.
in counting and weighing and measuring.                      Besides, the question is not what the common believer
       But what is that "theological science"  respecting    but what the ministers of th& gospel are or should be
which the author says that it springs not from faith         capable of.
and was not afFixed  to the special ofice.  What would          Finally, the notion that only a handful of profes-
the author have us understand by that action he de- sors in the school and that the clergy in general, are in-
fined as  `%mkntifie"   cultivcLtion of theology," a task herently incapable of cultivating theology and of culti-
which even the average minister of the gospel is, ac- vating it scientifically, the notion that the common be-,
cording to the author, not `equal to. To these questions lievers are inherently incapable of apprehending the
no answers were given.' But can this "scientific" culti- truth are notions as dangerous  <as untrue. Rightly con-
vation of  theology consist in anything else than in sidered, the notions are thoroughly Romish, as if tlie
cultivating theology in accordance with correct whoIe church is dependent for its knowledge of the
methocls  and as bound by proper rules or laws of in- mysteries of God on a few professors in the school.
terpretation? It cannot.        To scientifically cultivate As if in a cotitroversy  the opinions and appraisal of a
theology means, to express it simply, to correctly few professors only has real worth and t@.e voice that


                                                                                                                                      1


                                            THE  S T A N D A R D   B E A R E R                                                  21

       rises from the bosom of the church through the special          Is dat "wandelen door het geloof"?
       ofice is to be silenced as unworthy of being heard, it          Zegt de apostel  "wij wandelen door geloqf en niet
       being the voice of ignorance.                               door aanschouwen."
          It seems to me that it's about .time' that the eyes          Eilieve, wat baat het ons,  indien wij een  zekere
      of men (men of.Reformed  persuasion here alld iti the leerstelling kunnen verklaren,  zoodat het bevrediging
      Netherlands) open to the extreme folly of awing into geeft voor het verstand?
      silence the peoply by a play on majestic  s&ding                 Brengt dat geestelijke verdieping? IS het niet al-
      words, and of defining the faculty of the school as a zoo: Maar de rechtvaardige zal  cloor zijn geloof leven?
      corporation of supermen with minds of such rare Hab. 2 :4.
      ability that it behooves men of common clay, such                Zie, waarde Redacteur, deze  vragen   kwamen bij
      as ministers of the gospel and elders, etc., to stand in mij op, bij `het lezen, en waarvoor ik vriendelijk  een
      awe and hush up.                                             plaatsje vraag. Bij voorbaat mijn dank.
          In history the school, the thcolngical seminary,                                                       R. Heslinga
      always appears as eventually' degenerating into a                812 Eastern Ave., S.E.
      hatchery of heresy. To define the tasks of cultivating
      the science of theology scientifically and of training                                -       -       -
      youths for the gospel ministry as duties, that `may                                        Bepliek
      properly be performed riot by the church through the
      special office but by the school only, to thereupon main-        De lezer  zal gezien hebben, dat 13r.I Heslinga, eigen-
      tain that right principle requires that the school be lijk twee vragen stelt. De eerste vraag handelt van
      freed fram the control and supervision of the church is      bet "werkverbond." In  deze vraag  gaat de broeder
      to give expression to  hotions  that must be  labelled       van de veronderstellipg nit, dat God  @en "verbond  de1
      darigerous. What needs to be emphasized is the worth,        ,zue&e#  met Adam heeft opgericht. Dit, zegt de broe-
      importance, and grekt responsibility of the `special der,  wordt  door mij ontkend. Dat heeft de broeder
                                                                                                                      ,
      o&e, and of the office of all believers as gorn by all       goed gezien.
      and not merely by trained supermen in the school.                Dat de broeder mijne  beschouwin,g  in dezen niet is
      The pastors and teachers of the flock should realize that toegedaan is duidelijk. Immers beroept de breeder  (zij
      they are in duty bound to cultivate theology and to          het.dan  ook in den'vorm  vdn vragen) zich op de Heilige
      cultivate it scientifically, in the true se&e, that failing Schrift om het tegendeel  te bewijzen. Of hetgeen de
      in this they are not feeding. the flock, that unscientific breeder  aanhaalt h&m werkelijk, als bewijs dient, ho-
      sermons are, liable to be more like stones than like- pen we te zien.
      bread.                                                          Allereerst vraagt hij naar eene verklaring onzer-
                                                  G. M. 0.         zijds van  Rom. 10:5.  Daar lezen  we: De mensch, die
                                                                   deze  dingen doet zal door dezelve leven. In  verband
I!                                                                 hiermede letten  we op het volgende:
                                                                       1. Dat de apostel in deze woorden  aanhadt,  wat
                        Enkele  Vragen                             Mozes van de gerechtigheid der wet zegt. Het gaat
                                                                   bier dus over de  gerechtigheicl  van de Mozaische wet.
         In  verband  met de rede, uitgesproken door Mr. G.           2. Dat deze tekst derhalve niets heeft uit te staan
      C. Lubbers, theol. candidaat, opgenomen in The Stand-, met bet zoogenaamd "werkverbond". Deze heeft im-
      ard Bearer, Aug.  1. Zegt hij in  verband  met  bet mers te doen met Adams verhouding tot God in het
      werkverbond : "Bovendien is deze beschouwing even p a r a d i j s .
      onschriftuurlijk,  als het onbevredigend is vopr het ver-       Met den tweeden  aangehaalden  tekst staat het ech-
      stand".                                                      ter anders. Daar staat in I-Iosea 6 :`7 : (`Maar  zij hebben
         Hoe verklaart u Rom. 10 :5: De mensch die deze het verbond overtreden als Adam;  daar hebben  zij-
      dingen doet zal door dezelve leven?                          trouwelooslijk  tegen Mij gehandeld". Aangaande deze
         Wat "verbond" wordt bedoeld  hi  Hosea  6  :7 `t geen woorden willen  we in de eerste plaats wijzen op het
      Adam overtreden heeft?                                       ierschil in de vertaling. In de Hollandsche  vertding
         ?oe verklaart.  u  Zondag 3, vraag 6  .en  bet  ant-      staat  "als Adam", terwijl we in de Ehgelsche  v.ertaling
      woord? Heeft God' den mensch  alzoo  boos en verkeerd        lezen  "like men". Indien de  Engelsche  vertaling juist
      geschapen? Antw.:  `Neen Hij,  maar  God heeft den is, dan slaan deze woorden,niet  op Adam, als vertegen-
      mensch goed en naar zijn evenbeeld geschapen ; dat is woordigend  hoofd van het  menschelijk  geslacht, die in
      in ware gerechtigheid  en heiligheid, opdat hij God de  macht  der zonde is, en wiens  adem  in zijne  neusga-
      zijnen Schepper, recht kennen, Hem van harte lief-           ten is, dat doet.'  Deze vertaling geeft goeden  zin, ook
      hebben, en met Hem in de eeuwige  zaiigheid  leven.zou:      in het  licht van het  verband.  Leest het `hoofdstuk.
      de  om Hem te loven en te prijzen.                           Stel nu, dat de vertaling  kegeven  in  onzen  Hollandschen
         Zegt u, "onbevredigend. voor het verstand"?               Bijbel de juiste is, zegt dat nu, dat God een verbond
         .Mag d& op Gereformeerde  erve als bewijs dienen?         der tier%erz  met Adam" heeft opgericht, een verbond


                                               A  Refor'med   Semi-Monthly  Magazine
                              PUBLISHED  537 THE REFORMED FREE PUBLISHING ASSOCIATION, GRAND RAPIDS,  MICH..

                                                                            E d i t o r i a l   S t a f f :
_`.                                                              H.  HOEK+EiMA               G.  RI.  OPHOFF
                                                                          A s s o c i a t e   E d i t o r s :                   R E V .   IX.  HOEIISEMA,
                                                                                                                              1139 Franklin Street, S.  E.;
                                                                                                  WM.  VERHPL
                   Grand Rapids, Mich.                                                                                           G r a n d   R a p i d s ,   M i e h .
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              `Vol. XI, No. 2                                                 OCTOBER 15,. 1934                               `Subscription Price, $2.50
              ,
                                                                                             for even that gift caused him to rejoice in the Lord.
                                                                                            `Not in respect of want had he written.
                                                                                                 For, he had learned a  great lesson, that of content-
                                                                                             ment !
                                                                                                 Contentment in every state, in all conditions.
                          The  Grace  0-f  Coit&tment                                       And' in the Lord he rejoiced !

                                            FCC I h&e  letimed, in whatsoever state
                                          I am, therewith to be content.J%il.  4illb.             .                  -.--.

                   I rejoiced in t$e Lord !
                    Because now at the last `your care of me hath flour-                         Have I learned ?
               ished again !                                                                     Learned to be content with whatsoever may be my
                    Thus the apostle had written to his beloved Philip- lot?
               pians, referring to the gift they had sent him by  Epa-                           This pointed,  delinitely personal question the Word
               p h r o d i t u s .                                                           of God `in this passage would elicit from our hearts.
                    Yet, so imperfect are our words as vehicles of the                           For, let us not overlook two features of the text:
               exact sentiment we wish to express, how this statement first, that it is a personal profession; second, that it
                                                                                            speaks of contentment as a lesson that must be learned.
       __. - might be &s&nstrued and be the occasion of misun-                                                 .-
               derstapding.                                                                 `AS a personal  confession ii;`-purposes  to have a place
                   At. last your care liath flourished again !                               in our own hearts and upon ,our own lips, so that we
                    Might not the Philiphians  receive the impression `have really not heard the Word of God until we also,
               from  these words that their beloved spiritual father until you, until I can repeat it after the apostle with
              insinuated that they had been lukewarm and indiffer- personal application: I have learned  to be content &h
               ent, that they had forgotten him in his suffering in the whatsoever may be my state !. . . .
              Roman prison, and that it was due to lack. of brotherly                            And that it presents contentment as a lesson, which
               love that for a time their care of him had not flour- even the apostle had to learn in the way of experience,
               ished? And would, then, these words not cause them in the way of prayer and self-searchings, in the way
               sorrow? Hence, the apostle adds : wh&&.ye  also were of strife and sufferitig,  warns us .`not to think lightly
               careful, but ye  ladked opportunity.                                          of the matter, not too easily and superficially to draw
                    But  even.so  the statement might be misunderstood.. the conclusion that we are content with our ldt !
                    Had he not written that he rejoiced because their                            And thus arises the serious question: have I
               care for him had flourished+ because they had sent him learned?
               a gift?                                                                           And, no doubt, the earnest prayer:
                   And might these words not carry the. thought that                             Teach me, 0 Lord!
               the apostie was in want, that his joy was caused by the
              gift, that, therefore, it was not joy.in the Lord at all
               ,that moved the apostle to express &is. .appreciation  of
               their tiare for him?
        ._          Even that might not be.                                                       Contentment !
                    Not the material gift was the cause of his rejbicdpg,                        Blessed state in which we feel ourselves victorious


                                                                                                                             1


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

over all external things, conditions, states, circum- have learned to adjust the.inner state of my mind and
stances !                                                    heart to outward things and circumstances!
      For, as is plain from the passage in its context,          It is not the `satisfaction of the Epicurean, who
with external things, with states and conditions con-        carefully measures the capacity of his inner needs and
tentment has to do, with things that are  karthly.   `,      desires, in order that he may exactly fill them with
      To these external things our earthly life is re-       earthly things; for, this Epicurean satisfaction is ut-
lated ; in a measure we are dependent on them ; we are terly dependent on outward things.
in need of them; we cannot do without them. And,                 Nor is it the proud show of contentment of the
therefore, there is in our hearts a certain measure of Stoic, who chokes down the cravings of his heart that
desire for them. We want them, expect them, look for they may not appear in his face; for, this Stoical pride
them and strive to acquire them. We need bread to eat is inner dissatisfaction. It is not happiness.
and clothing to cover us, a home to shelter us, the              Neither is it the slavish satisfaction of ignorance,
means to obtain these ; we crave for health and that is content with things that are because it knows
strength that we may' go about and labor; we hunger of no better things.
for friendship and love, for happiness and liberty. For,         It is victory !
we tire earthy and need earthy things to satisfy our             It is that state of mind in which we are able cor-
earthy needs and desires. And contentment has respect rectly to  ,evaluate  all earthly things, circumstances,
to the relation  between the things we have and the          experiences.
desires of our hearts with regard to those things. It            And correctly judging of their real significance
is. the perfect equilibrium between the two ; the con- and value we clearly perceive that we have just
stant adaptation of the one to the other ; the continuous enough !
adjustment of our inner state to outward circum-                 That we need w&at we have !
stances. It is the positieve answer to the question:             A state of profound inner satisfaction with all
have you enough?        It answers affirmatively to the things! A constant state of tranquil happiness that
query: are you satisfied? It constantly asserts: I do        reflects itself in the very features of its subjects.
not speak in respect of want,! . . . .                         In whatsoever state I am!
      The very apposite it is of discontent, which gives         Blessed independance  !
the negative answer to these questiqn in every state!
      When the inner state -of our heart, and mind, our                               --
desires and longings with respect to earthly things, is
wholly in accord with the measure of earthly things            Beautiful  grace  !
we possess, with the circumstances in which we find              For,X a grace it is, not a natural gift, nor a trait of
ourselves, with the way we must trave!,  with the ex- character.
periences we  are  called to pass through; and when              A stranger of this blessed state of mind and heart
this harmony  betwe-en  outward-circumstances and the i-s-the natural man,; apd he must_  n.g.cd_s  be.          __  .__.
inner state of our heart and mind is essentially an ad-          True, even in the world there is found a resem-
justment of the latter to the former, then we  are  con-. blance of this spiritual power. There is a difference be-
tent.                                                       . tween man and man as to the measure of his craving
      The cause of contentment lies not in things but in for things of the world. One is more easily satisfied
the heart!                                                   than another. And after men had a taste of abundance
      It is not from withdut  but from within.               and worldly prosperity it is more difficult than before
      It does not arise from the fact that all things seem to `adjust their desires to a state of economical depres-
.to bend to our slightest wish,  but from the. spiritual     sion.
power. always to adapt our inner state to  our outward          Yet, the contentment of which the text speaks the
conditions.                                                  natural man knows not.
      Of such power the apostle speaks.                          Nor is  .he capable of learning its secret. You may
      For, notice that the text gives a  reason  for the pre- explain it to him, you may exhort him to be content
ceding statement. He had assured the Philippians that with whatsoever may be his way and lot, - he will not
he spoke not in respect of -want. He knew no want. understand. And in as far as he understands, not the
He had enough. And the reason for this expression blessedness but the doctrine of true contentment, he
of satisfaction lay not in the fact that the apostle had will despise it.
an abundance of things, that he enjoyed the fellowship           The trouble is that he is natural.
of friends and brethren, that he could do as he pleased,        And the natural man is carnal. And the  &ma1
for he was in prison and Nero's sword was even at            mind is enmity against God ; it is not subject to the
this moment thr'eatening  to take his very life. But the law of God, neither, indeed, can be. The man of this
reason is expressed in the statement: for I have world does not and cannot have his joy in the Lord.
learned to be content with whatsoever state is mine. I The precepts of the Most High, are not his delight.


                                     T H E   STANDARD  B E A R E R                                                        2    7

To know Him and taste His grace and enter into the          to give thanks unto God at all times and in al.I things!
secret of His tabernacle, to serve Him and love Hini                  Beautiful because of its profound peace!
with all His heart and mind and soul and strength, to                 Its tfanquil  joy !
seek the kingdom of God and His righteousness and              Marvelous grace!
consider all other things as subservient to this highest
purpose,  - these things are hid from him; he cannot
see them afar off. He has his delight in the things
of the world. Things that were ordained to mere
means to an end to him are an end-in themselves. He              :A grace, yet, also a lesson.
seeks them. He wants them.. And he wants more and                     For, let us  .not overlook that the apostle speaks. of
still more of them.  To possess them is inseparable his contentment iti every, state as a lesson  he had
from his happiness.        Prosperity he craves and he learned: I have learned to be content . . . .
grumbles if he cannot. have it. And still he murmurs                  Even he had acquired his  presen! state of mind
and grumbles if. he can have all the .world may offer, only by passing thrbugh the sclioo~.of experience.
for the things of this world do not  satisfy.  1~~ has                Not always had. he been able thus to glpry.
separated the means from the end, the world and him-                  Times there had been when  he had not' understood
self from God,  Fhe things temporal from  $he  things the ways of God; Thorns  ,in the flesh,. angels of Satan
eternal. And temporal things have their end in death. that buffeted him had been his lot. And he had strong-
He knows it and cannot find contentment . . . .             ly! desired of the Lord that his state might be changed,
   Death is all he has!                                     that the thorn might be pulled out and the devil be
   A grace, a gift of  grace, bestowed by the God of made to refrain from buffeting him; For this he had
all `grace upon His regenerated child, through Christ' prayed.  Atid, perhaps, during a period of fourteen
Jesus our Lord is contentment.                              years he had prayed again, and praye& the third time.
   Not man in general is speaking in the text, but the.               Till he had understood: My grace .is sufficiei&  for
apostle and, in general, the Christian, redeemed  fro& thee !
the present world, delivered from .the power of sin,                  He had learned to be content with thqrns in the
through our Lord Jesus Christ,. by mere  grac'e.            flesh and angels of Satan!
   And a little further in the chapter that same Chris-               No different it is for the Christian in general.
tian glories: I can do all things through Christ that                 Surely, contentment is a gift of grace and the gift
strengtheneth me !                                          the child of God possesses, but the actual practice is
   A gift of grace the very root of which'is the love of acquired only in the way of experience. One must learn
God in Christ Jesus. And this love of God in Christ to be content. And the lesson is a difficult one. Difiicult
is spread abroad in our hearts, not as our love to Him, because God's ways are often dark and rough and of
but as His love toward us; seeking and finding its re- them  tie gives  no account to His children that
sponse in our love of God. - And-because of this love- of are called to walk in them. "Whatsoever state I am"
God our joy is in Him and `it is our highest delight to often means trouble and affliction, sorrow and grief,
be well-pleasing to Him and to glorify Him with all reproach and shame, deprivation and want, darkness
our -being and with every means.. Because of. it we         and death. The-,punishment  of God's people.frequent-
know that hope maketh not ashamed' and we seek the ly is there every morning, while the wicked prosper.
things that are above, the things heavenly and eternal And difficult is the lesson, too, because we have not
and know that all things earthy are but means to the reached that perfection in which we shall live' by grace
realization of eternal glory. And. by that love we have only. There is another law in our members, warring
confidence that our God in Christ will surely send us against the law of our mind . . . .
`those things  th& tend to His glory and our salvation.               And always, according to that other' law, we would
   And thus arises within our hearts the tranquil as- seek the things of the world.
surance that all things work together for good.      6                Wei must learn to be content !
  And the calm confidence that we have ju& enough                     Learn it in the `way of sanctification in which alone
in whatsoever  &ate we may be.                              we truly seek the things which are above and have our
   Beautiful :grace  !                                      joy in the Lord.
   Beautiful because it is not of man but of God!                     Learn it in the way of constant fellowship with
   Beautiful because of its  perfed victory over all Him Who determines our way and our every state.
things earthy and transient, its  independance  with re-              Learn it in the way of `prayer `and supplication,
spect to all outward circumstances, its unlimited free- in which iye also may hear the divine answer resound-
dom !                                                       ing in our soul:
   Beautiful because of its strong patience, able to                  My grace is sufficient for thee !
endure prison and death!
   Beautiful because of  its.  chee&l  gr&itude,   able                                                           HI  H .
                                                            --i._            -.    ..*X   -:..   ._  .:,rii


 28 .                                    T H E   S T A N D A R D   B E A R E R

                                                                 fact, a misrepresentation of the First Point. And it  `;
                                                                 appealed to the fact, that  ,the  First Point expressly ,j
                                                                 mentions  the grace of God which is for the eleCt only. i
                                                                     We claim that the protestant was right. Synod  \;:i
                                                                 was in error. And we showed that the appeal of synod i..
               Bibks  And  Bible  Reading                        to the face that the First Point mentions the elect and j
                                                                 the grace of God over them is a very poor and wholly
    Our readers, no doubt, remember that some time                                                                             . .
                                                                 insufficient way of proving its contention.
 ago I announced that I had received an interesting                  The Remonstrants &lso emphatically mentidn elec- 11,'
 question pertaining to Bible reading, and then prom- tion in their first of five articles.                                    i: . .
' ised that iti due time I would try to answer the ques-             Yet, they deny the doctrine of absolute predestina- i! -
 tion and treat the subject involved somewhat elabor- tion.                                                                    >.I- .:
 ately.                                                              And we claim, that the declaration that God, in the j
     The question, or questions, here follow:                    preaching of the gospel manifests that He is gracious k-
    Is there a difference between the Scofiel'd Bible and to all that hear, not only tends to `nullify the doctrine i:
 the one we have? If there is, what is the difference? of election, but flatly contradicts it.
 Is  `the Scofield Bible anything like a commentary?                 This ought to be very plain to all that are. willing
 Why' is it, called the Scofield Bible? Mrs. H. S.               to understand.
 G. R. Mich.                                                         What does it mean to any  unbjased  mind if I make f,
     The question is an important one.                           the statement: When God has the gospel preached to $,
     First of all, because it is concerned with Scripture,       all men promiscuously, He thereby reveals that He is i
 which is our only source of knowledge about. the whole gracious to them all?
 counsel of God pertaining to our salvation.                         If it means anything at all it certainly  i&plies that i
         Secondly, because it asks about the proper edition in the preaching of the gospel He reveals His will to i
 of Scripture that ought to be used in our homes, socie- save all that hear. The grace of the gospel is the grace
 ties, etc. This is, at least, indirectly implied in the         to save. If God; then, reveals in the preaching of the
 `question.                                                      gospel that He is gracious to all, He ,testifies  that He
         Thirdly, because the question is intimately related is willing to save all. If this is not the implication of ; .;
 to that concerning the  pkoper way in which Scripture the First Point it means nothing.
 ought to. be read and studied. For the Scofie!d Bible,               But this is not merely a tendency to nullify the doe-           1;
 this much we may say at `the outset, would teach us to           trine of election; it is its nullification.
 read Scripture in a certain particular way, in the light             First of all, it flatly contradicts the doctrine of re- I
 of a certain view. It is' a Bible with a purpose, a very probation, according to which God eternally wills that !"
 definite purpose, the purpose of the author, and that some shall not be saved, which are the objects of His i
 purpose is none other than to teach the 
                                  ^.     ..-_    readers,>0  read sovereign -displeasure. For, it must be evident, that. I
 his own view in& Scripture.                                      those that  are. the objects of God's eternal good  !
         Because of the importance of the subject I would pleasure cannot be the objects of His grace in  time ; iJ
 like to treat it more thoroughly than would be possible and that those, whom it  pI4ased God from eternity not F
 if 5 should merely treply  to the questions as they are to save, He would graciously seek to save through `the i.
 quoted above.                                                    preaching of the gospel. The Frst Point, then, is the i
         I will, therefore, rather generalize the subject and denial of the doctrine of reprobation. However, if i
 write on "Bibles And Bible- Reading".                            there  iS no reprobation there can be no election.
         At the same time I will try to answer as definitely      Hence, the First Point is the nullification of the dot- i
 as possible the questions as they are put.                       trine of election.
         The Lord willing, the reader may expect the begin-           Secondly, it is also directly the denial of the doe- `i,
 ning of the answer proper in our next issue.                     trine of election. For, all works of God in  time are  i
                                                       H. H.      but the unfolding of His eternal counsel. If, then, God i
                                                                  testifies in time, that He is gracious to all, willing to i .
                                                                  save all by the preaching of the gospel, this divine testi- `."
                                                                  mony must be a revelation of God's eternal will re-  i
               A  Protest   And  Its  Answer                      specting salvation. He must have willed from etern-
                                                                  ity to save all that hear the gospel. It is evident, then, :
         The protestant, whose protest and its ,answer by that the First Point is the denial of. the truth of elec- ;
 `the Synod of  thel Christian Reformed Churches  we are tion.
  discussing, maintained that the First Point tends to                Thirdly, the First Point evidently denies both elec- ;
 nullify  the doctrine of election.                               tion and reprobation if we consider, that God also i
         Synod answered that this `is not true, that it is, in surely executes His own counsel. If He chose His own


                                              T H E   STANDAR.D   B E A R E R                                                            29

 and rejected others, He also realizes in time both this
 election and rejection. And He does this through                                         Hardened   Yet  Gu.ilty
 every means, also through the  preachink  of the gospel                          Thou shalt speak all that I command  thee;-  and
 which in the case of the reprobates then becomes a                          Aaron thy brother  shall  speak unto Pharaoh that he
 savor of death unto death, according `to God's sove-                        send the children of Israel out of his land.,,
 reign decree. But if this is true, there surely is no                            And I will harden Pharaoh's heart, and multiply my
                                                                             signs and my wonders in the land of Egypt.
 room for the statement, that in the `preaching of the                            But Pharaoh shall not hearken unto you, that I may
 gospel God bestows grace on all. While, on the other                       lay my hand upon Egypt, and bring forth my armies,
 hand, if the latter is true, as the First Point teaches,                    and my  people the children of Israel, out of the land
 there can be no sovereign execution of the -decree of                      of Egypt by great judgments.
 reprobation in the preaching of the gospel.' Neither                             And the Egyptians shall know that I am the Lord,
                                                                            when I stretch forth my hand upon Egypt, and bring
 can there be an efficacious realization of the doctrine                    out the children of Israel from among them.
 of election, for if God were efficaciously gracious to                                                                   Ex.  `7:2-5
 all, all would  be saved. Hence, the Firct Point certain-
 ly nullifies both the doctrine of election and reproba-                    Moses and Aaron have gone in and have told Phar-
 tion.                                                                   aoh, "Thus said the Lord God of Israel, Let my people
        Finally, the First Point is tacitly b+sed  on the as- go, that they may hold a feast unto me in the wilder-  -
 sumption of the doctrine of .free will. Also this im- ness." Pharaoh responded with, "Who is the Lord;
 plication is perfectly evident to anyone that is willing tliat I should obey his voice fo let Israel go? I know
 to understand. If God testifies in the preaching of the not the Lord, neither will I  let Israel  go". This speech
 gospel that He is gracious to all that hear, if that                    he clinched by an action that consisted in his  increas-
 preaching is a manifestation of the willingness on His ing the Israelites' task. The people  bjtterly  complained
 part to save all, the ultimate cc&use  of the damnation of and accused Moses of deliberately plotting their ruin.
 those that are lost is .not in the will of God but in the- God- thereupon comforted his disquited people by re-
 will of man. And this is Pelagianism.                                   newing His promise by His name Jehovah;
        Our conclusion, therefore, is that the protestant                   Shortly after the occurrence of these events, Moses
 did not misrepresent the meaning of the First Point,                    is again encouraged to go to Pharaoh and speak all
"when he -claimed that it was an attempt to nullify the that He commands him. Pharaoh is to send the chil-'
 doctrine o? election.                                                   dren of Israel out of his land. So the Lord requires.
       And the fact that the same First Point expressly But the Lord again assures his servant that He will
 mentions election does not alter this fact.                             harden Pharaoh's heart and thus afford Himself op-
       It only makes it more dangerous and deceiving portunity for tiultiplying His signs and wonders in the
 for the inexperienced and imprudent.                                    land of Egypt.
                                                            H. H.           It is  `bemarkable  how otherwise competent and re-
                                                                         spectful commentators, whose commentaries breath
                                                                         true love for God and His word, almost without ex-
  :                                                                      ception  exerted themselves to neutralize by their rea-
                                                                           _- _._.  -
                            IN MEMORIAM                                  sonings  the force  of the notice, oft repeated, "And I
                                                                         will harden Pharaoh's heart". A  fair sample of all
       Het behangde den Heere den 23sten September, 1934,`na een         such attempts to mollify the severity of the aforesaid
 geduldig gedragen lijden, door den dood tot zich te nemen onzen
- geliefden Man  en Vader,                                               declaration of God is the following (from the pen of
                                                                         Edersheim)  :
                       MR. LAMBERT  SCHUT,                                  "Twice  ten times in  th& course of this history does
 in den ouderdom van GO jaren.                                           the expression  hardening  occur in connection with
       Zwaar valt ons dit verlies,  doch wij gelooven dat hij inging'
 in de ruste die er overblift voor het volk van God, en clit is onzen    Pharaoh . . . Now it is remarkable, that of the twenty
 troost.                                                                 passages which speak of Pharaoh's hardening, exactly
                         De bedroefde familie,                           t&n  ascribe it to Pharaoh himself, and ten to God, and
                                 Mrs. Lambert  Schut                     that in both cases precisely the same three terms are
                                 Mr. Jake Schut                          used.      Thus the making `hard', `heavy', and `firm'
                                 Mr. en Mrs. John Schut                  of the heart is exactly as often and in precisely the
                                 Mr. en Mrs.  HenrySchut
                                 Rev. en Mrs. George Lubbers             same therms  traced to the agency of `Pharaoh himself
                                 Mr. en Mrs. Henry Heuvelman             as to that of God . . . Proceeding further, we find
                                 Mr. en Mrs. Chris Schut                 that, with the exception of two passages in which the
                                 Mr. en Mrs. Steven Holstege             divine agency in hardening is beforehand announced to
                                 Henriette Schut                         Moses for his instruction, the hardening process. is
                                 Lambert   &hut                          during the course of the actual history, in the first
                                 G e r r i t   S c h u t
                                 Jenny Schut                             place, traced only to Pharaoh himself. Thus, before
                                      En Kleinkinderen.                  the `ten plagues, and when Aaron first proved his

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

divine mission by converting the rod into a serpent,           hardened  as if they were passives). The eleven pass-
`the heart of Pharaoh was hardened', that is, hy him- ages in which the hardening is ascribed to God are:
self (verse 13, 14). Similarly, after  each  of the first      Ex. 4:21; 7:3; $12; 1O:l; 10:20; 10:27; 11:lO; 14:4;
live.plagues,  VII: 22;  VIII:16;  VIII:19;  VIII:32; IX:      14:8; 14:17; 13 :lEi. The three  p,assages which ascribe
7, the hardening is also expressly attributed to Phar- the hardening to Pharaoh himself are : Ex. 8 :16 ; 8 :32 ;
aoh himself. Only when still resisting after the sixth 9:34.  The six passages which leave the agent unde-
plague do we read for the first time, that `the Lord           terminecl and simply state that Pharaoh's heart was
made firm the heart of Pharaoh' (Ex.  11:12).  But. hasd are: Ex. 7:13; 7:14; 7:22; 8:19; 917; 9:35..
even so, space  fo? repentance must have been left,  fo?           It is also positively untrue that the hardening pro-
after the seventh plague we read again (IX :34) that           cess is during the course of the actual history, in the
`Pharaoh made heavy his heart'; and it is only ajter           first place, traced only to Pharaoh himself, that thus
the eighth plague that the agency is ascribed to God.          before the ten plagues, and when Aaron first proved
      "Moreover, we have to consider the progress of this his divine mission by converting the rod into a serpent,
hardening on the part of Pharaoh, by which at last his the heart of Pharaoh was hardened by himself. The
sin became ripe for judgment. It was not only  that            yerses here involved (verses 13 and 14 of chapter 7)
he resisted the demand of .Moses, even in few of the           read both times, `not "And Pharaoh's heart  ZOCIS
miraculous signs by which his mission was attested . .  " hcirdened  bz~ lkwtself"  but simply, "And Pharaoh's heart
      With these observations before his eye, the author       (I quote the original text) was firm or hard." Both
of the above lines concludes: "Can we wonder that              these passages leave the agenb undetermined.
srlch high-handed and inexcusable rebellion should                It is not' true, finally, that after each of the first
have been ripe for the judgment which appeared in the          five plagues the hardening is  also;expressly  attributed
Divine hardening of the heart . . .  For the  longsuf-         to Pharaoh himself. The scriptures involved here are :
feriag and patience of God will not always wait. I:            VII:22;  VIII:lS;  VIII:19;  VIII:32;  1X:7.  Of these
is indeed most true, that God `hath no pleasure in the five scriptures, only two (VIII  :15 and VIII  :32) ex-
death of the wicked but rather that he be converted            pressly attribute the hardening to Pharaoh himself.
and live ; and that he will have all men come to the           They read, "And Pharaoh hardened his heart . . . "
knowledge of the truth and be saved'. But `he that be- The other three leave the agent undetermined and thus
ing often  rep,roved  hardeneth his neck,  shall suddenly      merely state that Pharaoh's heart was hard or firm.
be destroyed and that without? remedy'  ".                        The above misrepresentation of scriptural data
      One grasps the view* here set forth: God had no          shows to what length even a commentator of Eders-
pleasure in the death of Pharaoh; it was His pleasure heim's type will go in the execution of a resolve to
that Phiraoh be converted and live and thus come to            wrestle himself lose. from the truth about Pharaoh's
the knowledge of God. In accordance herewith  Moses            hardening. And the plain truth about this hardening
was bidden to' command Pharaoh to let the people of is  thit from the very outset and during the whole
Israel go. But instead of yielding Pharaoh hardened course of the actual history, the entire hardening pro-
His ,heart by the agency of self and thus as joined to cess must be. attributed, in the first place, to God, that
`no ..wiU-but  his own: B.ut the longsuffering  and patience throughout, His hardening Pharaoh has- the priority
of God waited long. Finally, after the eighth. plague and is the cause of Pharaoh's hardening himself, that
when Pharaoh had ripened for judgment, Gocl meeted             thus at no time did Pharaoh harden himself without
out to him a punishment well-deserved and consisting first being harclened  by the Lord.
in His hardening  noli for the first his heart.                   In the sacred record of this history, statements are
      Such is the prevalent view. And  the, commentator found that as much as literally assert this. Consider
with whom we here have to do strove to make it appear these facts: The Lord said to Moses at the time when
that this view has a basis in the sacred record, by            He called him, "But I will harden his (Pharaoh's)
affirming that of the twenty passages which speak of heart, ancl he will not let the people go". The Lord's
Pharaoh's hardening,  exadly'ten ascribe it to Pharaoh saying that he, Pharaoh, shall not let the people go,
himself and ten to God, that thus the mnlci?zg  hard of is but another way of saying that Pharaoh shall harden
tlbe hectrt is exactly as often traced to the agency of his heart, so that what the Lord, rightly considered,
Pharaoh himself as to that of Gocl. But the facts in tells His servant is : I will harden Pharaoh's heart, and ,~
this  case are these : of the twenty passages which speak he, Pharaoh will harden his heart. Consider then that
of Pharaoh's hardening his heart, eleven (and not ten)         according to God's very own manner of speech, His
ascribe it to God, three (not ten) to Pharaoh himself,         hardening Pharaoh is an act that will have the priority
while six leave the agent wholly undetermined and              and will therefore of necessity be the cause of Phar-
simply affirm that Pharaoh's heart was hard or firm            aoh's hardening self. Nay, more. The statement, "And
or heavy `(not,  cas the English version has it,  zucu         he, Pharaoh, will not let the people go" or, "He; Phar-
Ttc~c.&ed.  The verbs  in these six scriptures are statives    aoh will harden his heart' is a final clause that in-
and must therefore be rendered  zws hc~rd  ancl not  zonb      dicates the purpose or design of the preceding act of


                                                T H E -   S T A N D A R D   B E A R E R                                      31

            God, so that what the Lord in  .truth  tel& His servant self) how could God have gained control. of it in the
            M&es  is: `I will harden Pharaoh's heart in order that final stages of the process of hardening? He could not.
            he may harden his heart.' It means that Pharaoh can- How plain that Pharaoh hardened his heart as one
            not harden his heart except the Lord first harden him, whose heart was hardened`by the Lord.
            that he is thus clay in God's hand, raised up and pre-           Yet, as was said, the fault lied with Pharaoh. And
            pared by Him for final destruction. How with  the how amazingly guilty, how utterly inexcusable, how
            aforesaid announcement before his eye and in the face ripened for judgment, he was when the Lord finally
            of the fact that this announcement was made before destroyed him by the waters of the sea.
            a single wonder had been performed, one can main-                Hay utterly inexcusable ! What does the Lord re-
            tain that while the wonders were being done such quire of him? That he let the people go permanently
            states and actions of Pharaoh as consisted in his being ,and send them forth as laden down by the spoils of
            hard as to his heart and'in his hardening his heart,          Egypt, jewels of. silver, jewels of gold and raiment?
            `implies that he hardened his heart by himself  as. dis- If this were the command, Pharaoh's refusal to yield
            joined  ?forn God's will, that thus throughout the entire could be explained though never. excused. The word
             process of hardening his heart was not hard and he that comes to Pharaoh is that he let God's son go not
             did not harden his heart, because God hardened him  - permanently but for three days only that this son may
             is a real conundrum. But what astonishes most of all journey into the desert and sacrifice unto the Lord his
             is that, in the attempt to carve out of Scripture a basis    God. How amazingly inexacting, this command! How
            -for the view that  Phhraoh   in'the first place hardened altogether reasonable ! How mild ! Nothing less could
             his heart by himself, one will deliberately misrepresent be asked. Israel is God's firstborn son, and thus be-
             scriptural data. What else does such action betoken longs to God. Pharaoh has thus laid hold on, claims,
             than that the view that Pharaoh first hardened his exploits and persecutes one to whom he has no right,
             heart by himself -is without a basis in Scripture indeed one who belongs exclusively to another, to Jehovah.
             and is as far removed from the foundation truth of Yet he is resolved not to yield. He feels that he ought
             Holy Write as can be. And this foundation truth is to .have some excuse for the attitude he assumes. But
             that God is God and not  man,  not  Pharaoh,  that thus what will he say? If `it be true that Israel is God's
             He, has power over the clay, of the same lump to make own son, it would be preposterously vain and foolish
             one vessel unto honour, and another unto dishonour, for him to challenge Jehovah's claim upon Israel, to
             hath mercy on whom He will, and who He will He contest the propriety of the request to grant unto the
I            hardeneth.                                                   people a brief respite that there might be opportunity
               But that it is thrice asserted that Pharaoh hardened tol them for sacrificing unto their God and Father. The
             his heart has also great significance. Pharaoh is thus Lord, so Pharaoh feels, could, in all justice, demand of
             the rational subject of his rebellion and impudence, him that  ,he relax his hold upon the people permanently,
             remains, during the entire process of hardening, an if it be true that Israel is God's son. So he refrains
             accountable agent, and sins willingly and knowingly in from cavilling with Moses about the propriety of the
             strict accordance with  his depraved nature and as the command as such. His .reason tells him that the de-
           -source and author of the corruption of .heart and mind mand is amazingly-  exacting;--if--it-  be true  th,at-
     i,      that he, as laid hold on by the Alniighty, is made to Israel is God's son. But he i's .resolved  to retain his
             display. The fault therefore lies not with the Lord hold on the people. But how will he justify his action?
             but with him. He is and will be dealt with as a re-          He perceives that the. tone of Moses' voice is author-
             sponsible creature. And how amazingly guilty, how itative, tiiat he is not being petitioned but commanded,
             utterly inexcusable, how ripened for  judgment.he  will that Moses says, not, "Pharaoh, the Lord  humbly  begs
             be, when the Lord will finally destroy him by the thee", but, "Thus saith the Lord, God of Israel, let  my.
             waters of the Red sea. But, even so, Pharaoh h&dens          people go . . . .  " The God of Israel sets Himself up
             his heart as one whose heart is, from the point of view as Master over him. This.is.more  than he can endure.
             of cause, first hardened by the Lord. Thus the Lord He is unused to being accosted in this manner. Is he
             can show in him His power. Pray, what comfort could not being hailed by his subjects as the divine Pharaoh?
             Moses have derived from the knowledge that the Lord Among the gods he dwells.  So instead, of  .disputing
             &ould harden' Pharaoh's.  heart, if he had to' understand with Moses about the justice of the command as such,
             the Lord t? `mean that in the first stage of the process     he, as impelled by pride, calls into question the very
             of hardening sin would riot in Pharaoh as a power existence of Jehovah,  when he says, "Who is the Lord
             uncaused and thus supreme in its rioting, as a power that I should obey his voice to let Israel `go? I know
             therefore that could shake its vile fist in God's face not the Lord . . . . " `Know well, Moses', such is the
             and in truth declare, `I reign'? Such notions of sin, tenor of  $hese  words of Pharaoh, `that the God of
           gender not peace but blank dispair.  And if sin were whom you. prate and whose representative you claim
             such a power (which it would be if it were true that to be, does not exist for me. Whether He actually exists
             Pharaoh in the first, place  ,hardened  his heart by him-    is a matter of no concern to me. For me, He is not.


 `       3    2                       T      H       E          STANDA.RD  BEARER

 I will not allow Him to  set'Himself  up as Master over saying, Shew a miracle for you: then thou shalt say
 me. I refuse to know him as my Lord and as Israel's unto Aaron, Take thy rod, and cast it before Pharaoh,
 God and Father. Hence, it is vain for thee to refer me and it shall become a serpent", Ex. 7:8, 9. Consider,
 to the relation that Jehovah sustains to Israel  as a just therefore, that in visiting Egypt with His terrible
 reason for my letting him ,go.    Consider that for me       plagues, in laying Pharaoh and his people low, God
 this reason does not exist, as I refuse to concede that      does the very thing that Pharaoh requests.
 Jehovah is. Whereas He exist not for me, he is not              So then, Pharaoh has first declared his unwilling-
 to my mind `Israel's Father. There can thus be no           ness to concede that Jehovah, exists and  thereupon  as-
 reason why I should let the people go'.'                    serted `that if He exists He` must demonstrate His
      $0 does Pharaoh wrench himself lose from the           power to enforce His claims, shoti  that He is in truth
 extreme justice of the command of God, namely, by a         God of all the earth with right and might to set Him-
 denial of His very existence. But if it wbuld be demon- self LIP as Lord over Pharaoh and that Pharaoh or none
 strated unto Pharaoh that God is and .that He is the        other can say to Him, What doest Thou. The purpose
 FatheIr of Israel, so conclusively that it would be sheer of the performance of all the `wonders is  tp provide
 folly for him to maintain the contrary, would he then Pharaoh with this evidence again that he might be
 yield? He would not, for.he ends with saying, "Neither without excuse.
 will I-let the people go".. Mark you, Pharaoh says, not,        This purpose the Lord repeatedly declares in con-
 `I know not the Lord, so  thut,'  but "I know not the nection  .with  the performance of nearly every wonder.
.Lord,  neither will I let Israel go". The implication of Said  11~ to discouraged Moses after the first encounter,
 this speech is easily grasped: `Moses, though Jehovah       "And the Egyptians shall know that I am the Lord,
 to my mind did exist, exist as the Father of Israel, even when I stretch forth my hind upon Egypt and bring
 then I would not let Israel go'. Let us discern the         out the children of Israel from among them". Said
 meaning of this sentiment:  !Know,  Moses, that though the Lord to Pharaoh by the mouth of Moses, "In this
 there were such a God as Jehovah, he would still be shalt thou know that I.am the Lord : behold I will smite
 lacking the might, the power, to compel me to do as         with the  rod that is in mine hand upon the waters
 bidden, to enforce His claims, and to avenge the viola- which are in the river, and they shall be turned to
 tion of His demands. I Pharaoh .arn God ; my power blood." <`Be it accqrding to thy word," said Moses to
 can be excelled by the might of no deity, whoever he        Pharaoh in response to his petition that the frogs be
 may be. I am supreme in my domain and the invifi-           removed against  tomorroW,  "be it  se&ding  to thy
 cible lord of all I survey. Cease therefore thy idle word: that thou mayest know that there is none like
 chatter. I will do all my good pleasure.' And to show unto the L&d our God". After the plague of the boils
 Moses and Jehovah that he means what he says, to            breaking forth with blains upon man, and upon beast,
 demonstrate to him  how  he holds the God' of Israel in through the speech of which the heart of Pharaoh was
 profoundest contempt, he imposes upon the people a again hardened, the Lord said to him, "For I will at
task impossible of fulfilment  in order to provide him- this time send all my plagues upon thine heart, and
self with excuse for slaying them in cold blood! He upon  thy servants, and upon thy people; that thou
                                                                                                                  - .~ --_-
- thus behaves as though- Jehovah did -not--exist and as.--..mzyest  know that they6 is none like tie in  aI1 thF
though the command with which Moses came to him is earth". "AS' soon as I am gone out of'the city," said
one he himself has fabricated with ,i view to stirring Moses to Pharaoh during the process of the plqqe  of
up dissatisfaction among is brethren. What frightful the hail and fire and in answer to his request that the
impudence! What infernal boldness! How deserving  plague  be  removed, "I will  .stretch  abroad my hands
Of destruction Pharaoh even at this juncture already         unto the Lord; and the thunder shall cease, neither
i s !                                                        shall there be any more hail ; that thou mayest know
 ' But consider that Pharaoh through this speech how that the earth is the Lord's."  And thereupon to
actually demands of God that He provide  him. with Moses, "Go in unto Pharaoh: for I have hardened his
signs that yield the speech, `I Jehovah am God, Al- heart . . . that I might show these sigris before him:
&ghty. Beside Me there is  none other. Thou and An@ that thou mayest tell in the ears of thy SOP, and of
thy kingdom, o Pharaoh, are but the issue of My will. thy son's son, what things I have wrought in Egypt,
In Me dost thou live and move and have thy being.' In and my signs that I have done among them ; that ye
a word, the. implied request of this speech of Pharaoh may know that I am the Lord."
is that God show His ,power  in him, and thus verify            Thus is Pharaoh, provided with the evidence that
His  pretentions,  demonstrate by signs that His claims he has asked for that Jehovah is God, that there is
are not false, His rights not assumed. That we  ap-          none like unto the Lord in all the earth. And what
praise the aforesaid speech of Pharaoh aright is evi- may be known of God through the wonders done before
dent from a notice found in the  sacred   r&zord  that       his eye, is manifest in him so that he sees and more
reads : "And the Lord  spake'  unto `Moses and unto than once confesses during the  .process  of hardening
Aaron, saying, When Pharaoh shall speak unto you, that' Jehovah is God indeed, that he, Pharaoh, is in


-..`.:.1I
                                                      T H E   S T A N D A R D   B E A R E R                                              C:,
       Ij  %
       i! duty bound therefore to hearken nnto the voice of His ever fiercer vehemence as the evidence that God is, ac-
                commands, that  in. failing to hearken he sins cumulates before his very eye. Thus as hardened by
                grievously, and thus merits I$+ judg&em%  by which he the Lord as to his heart, does he' persist in hardening
                is being overtaken. So is he .mdde  to justify God and his heart,.
                condemn self. Mark his confessions: "And Pharaoh                 Once and again, as awed by the display of divine
                sent; and called for Moses and Aaron, and said unto' pokier,  and as dismayed and terrified by the spectacle
                them, I have sinned this time: the Lord is righteous          of the  ruin wrought by the  ,si&n&  he expresses a will-
                and I and m$ people are wicked". And again, when ingness to let the people go. But when their is respite,
                the plague of the locusts was upon his  land>  "`Then- all his conscious thoughts again tire that there .-is no
                Pharaoh called for Moses and Aaron in h&te ; and he           God and that, the calamities that befall him are so
                said, I  h&e sinned against the Lord your Gpd  and            many pranks of nature that sustain no relation to his
                against you". And when Pharaoh, his servants and sin. So the wicked ever reason. He finally thrusts the
                all the Egyptians rose up in the night and discovered people out of his country. But when they are gohe, he
                `that there was not a house where there was not one           sets out after them to bring them back and perishes in
                dead (the. Lord had slain all th& firstborn) he called        the sea. To say now that Pharaoh in the first place.
                for Moses and Aaron by night and ordered them to be           hardened his heart by himself,. is to say that, though
                gone. with all that was theirs. knd his parting-word          God is capable of laying His adversary low by some
                to them was, "And bl,ess me also".                            outward physical  catastrpphe,  he `does not reign in
                   This petition, "ble'ss me also" and these confessions      man's heart, is to say that Pharaoh perished as the
                                                                              victor and that his destruction spells God's defeat, is
                of guilt, what are they but so many clear dec1aration.s       thus to say, finally, that not Jehovah but that Pharaoh
                that Jehovah is, tha*He is God, the Creator and Lord          is God. But what sayeth the  ,&ord?  `:For I have
                of Pharaoh, the Father and Redeemer of His people,            hardened  his heart that I might shew these my signs
                the almighty` ruler of all the .earth,  -Whose commands
                m&t be obeyed and cannot be disobeyed with impunity.          b&fore him".
                This Pharaoh sees, for what m.%y be known  of God                                                          G.  &I. 0.
                through the eleven signs (ten of which are plagues)
                is, as was said,' manifest in him. Therefore lie has
                sin and his sin is great, if it be considered that all the
                Lord asks of him at any time is that he let  tl& people
                go, not permanently, but only for a brief space of
                three days that they might dd sacrifice unto God in the         0 ! learn that it is only by the 4oWly
                desert. Thus what  the Lord reqnests of him is not that           The paths of pea&are trod  ;
                he set His people free permanently but that he merely           If thou would'st keep thy  garm;nts  white and holy,
                permit  t&m to  ,serve  their God to whom they ex-                Walk humbly with thy God.-
                clusively belonged.. It is necessary that they bring the
                sacrifice in the desert; for, sacrificing in the land of        The man with earthly wisdom high uplifted,
                Egypt, they will be stoned by the inhabitants. Thus,              Is in God's sight a fool ;
                though according' to Pharaoh's very own eventual con-           But he in heavenly truth most deeply gifted,
                fession, Israel belongs. exclusively to Jehovah, and              Sits lowest in Christ's school.
                therefore should be set free, though again accordin& `to        The lowly spirit God  bath  consecrated
                his own confession, he is in duty bound to obey                   As His abiding rest;
                Jehovah, He being the God of all the earth, he Pharaoh          An angle by &me patriarch's tent hath waited,
                will not as much as afford Israel opportunity for sacrf-          When kings had no such guest.
                ficing  unto God. His sin is therefore as great as can
                be. And. he is without excuse.                                  The dew that never wets the flinty mountain,
                   Though seeing, that he may see, and though  hear:              Falls in the valley free ;
                ing, that he  tiay hear, though the speech of the signs         Bright verdure fringes the small desert mountain,
                . is in his ear, though what may be known of God                  But barren  sand the sea.       c
                through the wonders, is manifest in him,. Pharaoh per-          Not in the stately oak the fragrance  dwelleth;
                ceives and understands not, `lest at any time hh. should          Wl+ch chtirn& the general wood ;
                be donverted and his sins be forgiven him. His lack             But in the violet low, whose sw.eetness  telleth
                of perception and understanding is a willing ignorance          Its unseen neighborhood.
                that springs  from pride, selfishness and  hatreci of God
                and. His people. Under the impulse of this hatred, he,          The  tenser,  swung by the proud hand of merit..
                holds under the truth, that which is known of God               But faith's two mites, dropped covertly, inherit:
                through the signs, in unrighteoustiess  and continues to          Fumes  with.a fire abhorred;
                the end to say in his. heart that there ia no God with,           A blessing from the Lord.

                           ._ .        :      .'


                4        2                                  THti   S T A N D A R D   BiZARETi.

                volk  te worden.  In die beproeving wordt  Mazes  door
                God  gestekkt  om te pleiten, zooals hij doet, voor de                    Christ's  Love  And  The  Believers,
                eere van Gods naam en de zaak van Gods verbond met                                          Ever  Intact
                verloochening van zichzelv+en.  aEn zoo wordt Mozes type
                van den Middelaar des Nieuwen Testaments, Die Zich-                        -ciETho  shall separate us from the love of Christ? Shall
                zelven verloochende tot in den dood, ja, den dood.des                    tribulation . . . . Nay in all these things we are more
                kruises. Mbzes  is zachttioedig  meer dan eenig mensch                   than conquerors through Him that loved us.
                                                                                              1
                en kail als zoodanig dienen ,om knecht des Heeren te                                                                Rpm. 8:35,  37.
                zijn en middelaar des verbonds voor een hardnekkig                       Shall tribulation separate us from that love? or
                volk. Weliswaar  is Mozes ten slotte niet zachtmoedig distress, or persecution, or famine, or peril, or sword?
                genoeg en gaat .hij onder, zoodat hij  tech het volk niet Nay in all these things more than conquerors . : . .
                Kana&n kan binnen leiden. Dat is ,Mozes'  zonde bij de For I am persuaded, so the apoitle go& on to say, that
                wateren  van Meriba. Het  I is  onze   overtuiging,  op neither death, nor life,' nor angels, nor principalities,
                grond van verschiliende  overwegingen ontleend  aan de nor powers, nor things present, nor things to come,
                Heilige  Schrift  op dit punt, dat Moze$  bij die wateren             nor  .height,  nor depth, nor any other creature shall be
                weigerde'om  het volk water uit de rots voort te bren-                able to separate us from the love of God, which is in
                gen. Dat is de bedoeling van zijn wdord:  Hoort tech,                 Christ Jesus our Lord.
                gij wederspannigen  ! zullen wij voor ulieden uit deze                   Nothing, then, shall separate us from  that love.
                steenrots water hervoorbrengen? Nu.  2Q:lO. En  hij                      Is it our love for Him or His love -for us. that is
                sloeg de steenrots in grqoten toorn. Toen was bij hem meant. His love for.us!  There can be no doubt about
                de mate `der zachtmoe!digh.eid  vol. Hij was zeeS zacht-              this. For from the sequence it appears that we are
                moedig,  maar  toeh ontbrak het hem aan de mate der joined also to the love of God which is in Christ. The
                zachtmoedigheid,   .die noodig was, om het volk in  te love of Christ is therefore His love  for us.
                leideri.   Doch  ook dit behoort bij het type.  Inimers is               The apostle says not that no one shall separate us
                het type altijd onvolmaakt. Het roept om de vervul-                   from Christ. It is His love from which no one shall
                ling. Mozes roept om Hem, Die zachtmoediger is da?                    be able to separate us. Certainly, if the latter be true,
                hij.  Doch in het geval, dat wij  tha& bespreken,  .is the former must be true. Yet we should observe how
                Mozes door Goda  genade getrouw. Gods verbond moet the thought is here expressed. We are affixed, joined
                staan. Gods naam moet verheerlijkt. Het volk mag to, united with His love. It means that this love is
                daarom niet .verteerd.  Door Gods eigen kracht blijft always near us, about us, in us. In this love we live
                Mozes  in de beproeving staande en staat hij hier voor and have our being. By this love we are borne. Upon
                ons als de Middelaar des ouden verbonds, de knecht this love we feed; it is our  fbod and drink. In the
                des Heeren, in dies getrouw in de dingen,  die bij God light of this love we walk. It besets us on all sides and
                te doei W&en.                                                         follows us all the days of our life. By this- love we
                                                                             H. H.    were reclaimed from death,  dra\vn  out. of darkness into
                                                                                      His marvelous light, transported out of the kingdom
                                                                                      of darkness into that of His. It: means that by this
                                   NOTICE TO  ALL,SUBCRIBERS                          love we are called, justified and cleansed. It means
                      Please look at your expiration date on your address that in OUT hearts this love was shed abroad, and  that
1:                                                                                    by this love our  h`earts were  s&t glowing in love for
 .-.            label. If that date is not correct, please, remit im- him so that we now by. the strength of that love con-
                mediately. We are in need of money.                                   fess His name and witness for His truth in the midst
                                                                                      of this world. So are we affixed to that love of Christ.
                              1                    R A L P H   SCH&&FSM&                 You, parent, love your child. You make no secr.et
                524 Henry Ave., S. E.                                                 of it. you store not that love away in'your ,heart  so
                     GrandiRapids,  Mich.                                             that your child sees nothing of it. You reveal your
                                                                                      love and incorporate it in deeds of lqve.  You prbvide
                                                                                      for the child: In your love you give it food and  rai-
                                          IN MEMORIAM                                 ment. You nurse it when ill. When danger threatens
;:.::  .  :.         Daar het den Heere behaagde om een.  onzer leden  in droef-      your protecting arms are about it. When the child
                heid  te brengen, door het overlijden  van haar Echtgenoot,           is sad you speak words of comfort, when it weeps you
                                         LAMBERT  SCHUT,                              are there to dry its tears. So are you constantly en-
                betuigt de Ladies' Aid der Chr. School te  Hudsonville   hanr  op-    gaged in bringing your love in a living contact with
                rechte  deelneming in deze haar droefheid en is de bede dat de        your child. So do you affix that child to your love ; so
                Heere haar  rijkelijk door Zijne genade wil troosten.
                       Nam@Fs de Ladies' Aid  der Chr.  .School   Hudsonville,        do you cause your love to surround, bear, embrace, and
                                                    Mrs. J. Schut,  Pres.             follow the child. So do you unite in a very real and
                                                    Mrs. W. Moes, Secy.               vital' sense that child with your love.


                                                 T H E   S T A N D A R D   B E A R E R                                          43

                  So does Christ, bring His love in living, vital, con- us. Who therefore is able to separate us from His
               tact with His people. And who shall be able to sepa- love? Are there any stronger than He? We cannot
               rate us from that love.                                   be separated from His love unless He Himself should
                  Imagine your  child kidnapped. You know not bring about the separation. This He cannot do.
               where they have taken the child.. You love the `child         In all these things, therefore, we are more than
               still,pow more than ever it seems. The child however conquerors. This is the othel;  side of no one being able.
               have been separated from your. ministering love. to.separate  us from His love. We are conquerors in all
               You have not `the child in your arms. You `thus do not these things. We cannot be separated from HisJove.
               minister to its needs. It may be in danger, but you       We know this to be fact. Looking back, we see His
               are not there-to protect it. It may be crying for bread, followers on scaffolds,  af?ixed on stakes, wasting away
               but you are not there to comfort- it. You  kndw not in dungeons.  -And they witnessed for Christ until
               where the child is. The child  has- been torn, separated, silenced by death. In all these things we are con-
               from your love,                                           querors.
                  Who shall be able.  to separate us from the love of        We are conquerors. The apostle does not say, "And
               Christ. Who was able to prevent Him, let me first ask,    in all these things we will become conquerors.? The be-
          from bringing His love in that saving, redeeming, lievers are this. Conqueror is their very name and they
          faith and love engendering connection with us ? Our are what this name signifies. They are this'as a result
          own perverse will? So many will tell you. You know of Christ having brought His love -in* a living, saving
          their lying gospel. Christ loves you, they say, wills to contact with them. They are conquerors as to their
          save you. He stands  knockiqg  at the door of your -very natures. Hence,  as conquerors they enter the
          heart and begs  you  to let Him in ; but He is not able to     strife to war the warfare of Jehovah.
          bring His love in a saving contact. with ,you to open the        As to all t&se  things,  world, Sutcm,  fEesh, they are
          door of your heart, to gender in you faith and love, not conquerors. They assail the believers as not-eon-
          Though He loves you, you are beyond the reach of His conquerors, as condemned, as sentenced to be de-
          love. So the Christ with that great heart overflqwing s t r o y e d .
          with pity for the perishing, can do nothing for them,             In all these thin& we are more than conquerors, in
          and you unless you first bging your love for Him in that all  these tlztngs  work together for good to them.
          conn"ection  with Him by taking hold of the hand that that love God. These things are then given  in. the
          He extends, by catching hold of the lifeline He throws hands pf these lovers and are thus their servants.
          out, by first accepting His gracious offers. Then, after          In all these things .we are more than conquerors
I.:                                                                      through Him that loved us.  S'hrough  Nim,   that  ir;
;...;I    you have first acted, l%e may be. able to give you some
          aid, as long as you do not withdraw your love from Christ. Through Him as our Saviour, as our strength,
          Him, severe the connection that you have set up be- as our very live, as bur King who conquers, as  out*
          tween Him and you by again letting go off His hand.            Prophet, who witnesses, as our Priest, who prays, in
                  Such is their message. How cheerless ! How dread- and through us. Through Him who merited for us the
          ful ! How Christ- alid God-degrading. We know that victory.
          we loved not Him but that He loved us and brought His             Through Him who lovecl us are we conquerors. Who
          love in saving. connection with us` so that we live to         loved us. He loved us in the counsel before the founda-
          H i m .                                                        tions of the world. For He willed to be appointed  qur
                 And who shall separate us from that love? Shall         Head and Saviour. He willed that the Father fore-
          tribulation, or distress, or persecution,' or famine . . . know us in Him, predestinate us to be conformed to
          or nakedness, .or peril, or sword? Would  yve remail1          His image, call, justify, glorify us in Him. So did He
 " I                                                                                                                                  t
          faithful to Him in all these things. Is there doubt in `love us. And in the fullness of time He assumed our \
          your soul? Are you not certain? You feai-?  Your faith flesh, became like unto His brethren in all things,. sin
          ,is weak? The flame bf your love burns so low at times.        excepted. And with us as included in Him, He bore
          You find so little power in  you to deny yourself, to the burden of God's wrath against sin, allowed His
          take upon you your cross and to follow Him?  Yom               body to be  affixed  to the accursed tree, dead, was
          affections are still so set on the things of this earth?       burried, rose again unto our justifiication.  So did He
          You still are so bend upon saving this your .life? So loverus.   Hoiv then could He withdraw from us His
          you `wonder .if you would  be able to stand in the evil love, His saving  atid  redeeming love,ever? Who could
          day, if Satan: would again erect his scaffolds and his separate us from that love? Not death or life for
          stakes? Persecution, sword, famine . . . . these  CLT~         whether we live  or whether we die, we are the Lord's.
          something! You`fear for  `youyself?  There would be No angel, either good or bad, could separate us from
          reason for this if by "love of Christ" were meant our that love. Nothing in this life or in the life to come.
          love for Hi,m which we of ourselves brought in contact Nothing in heaven or on earth. Joined to His love and
          with Him. Then there would be reason to be af?aid.             to Himself by Himself  now and ever, and to the love of
          But not now. For, let me  say- it again, the love of God which is in Christ Jesus our Lordl
          Chx%st is Christ's love for us by which He laid hold on                                                   G. M. 0.
                                                                    t
          ,


46                                    T H E   S T ` A N D A R D   B E A R E R

                                                                      and needy students should draw their support. The
  \  The  Support  Of  Needy   Students                               soundness of this action is to be questioned. The re-
                           hrtide  19                                 sponsibility pf carin%for needy students rests, certain-
                                                                      ly, not upon the state but upon the church. This the
        The Ckrches shall exert themselves, as far as ,neces-         Reformed churches at the time of the Reformation
      sary, that there be students  supporte.d  by them to be         seemed not to discern. The burden that was theirs was
      trained for the Ministry of the Word.                           east by them upon the state. And the state allowed
      This article reposes upon the idea that the churches this and in the course of time provided for the support
are in the need of trained ministers of the gospel. The of thousands of students, while the training of many
induction into the ofKce  is to be preceded by a period others  was; financed by private individuals.
of training during which the aspirant is in the need                     The churches of the "Secession" (Afscheiding,
of the means. of living, which, so the.,a&icle  under con- 1834) having declared themselves independent and
sideration requires, must be given him by the churches having thus broken off their re!ations  with the state,
of he be without a capital of his own. Such was the found themselves under the necessity of caring for
stand taken by the Reformed churches of the Reforma- their own needy students. Through the formation of
tion. The first individual to call attention to this matter p.rovincial  treasuries, these churches .now attempted to
was one Marnix of St. Aldegonde. In a. letter to the meet the requirement of Art. 19. These treasuries were
Refugees churches he expressed the  sentimedt  that replenished by church collections. As a result of this
action should be taken that there might not be an un- new  methi>cl of caring for needy students; the term
satisfied hungering for the Word of God through a                     "bonis publicas" (public gift or endowment), as it sig-
lack of supply of ministers of the Word.' Such hunger- nified the endowment granted by the state to the needy
ing he regarded as the worst plague that God could                    student, became a misnomer in the circle  .of the
send His people.         %e suggested further that the                churches of the "Secession". Yet it remained in use
churches should form a fund with a view to supporting until the year 1832, when article 19 was revised and
promising youths. The early Reformed Synods (Em- made to read: "The churches shall exert themselves,
den 1571, Dordrecht 1574, Dordrecht 1578, `s-Graven, that there may be students in theology supported by
hage 1556) were in agreement with this sentiment and them to be trained for the ministry of the Word". The.
forthwith adopted measures for the support of needy, synod of Utrecht, 1905, .inserted  the phrase, "as faz as
s t u d e n t s .                                                     is necessary". The; new redaction of Art. 19 as ampli-
      This action was most urgent; for the sad fact was fied by the last-named synod (Utrecht)  was again re-
that well-to-do parents were using their influence to vised by the Christian Reformed Churches of North
discourage their sons, with desire for the `office, from America. The redaction of these churches reads : "The
studying theology, because it was observed that min- churches shall exert themselves, as far as necessary,
isters of the gospel were in general not being proper- that there may be students supported  by theti  to be
ly supported.. On the other hand, there were found trained for the  Ministyy  of the Word". This redaction,
among the poorer class those who desired to give their it will be noticed, contains not the phrase "in theo-
lives to the church but lacked the means to finance logy". The Art. with this sentence-element forming
their training. The result of this circumstance was part of it, renders the support of aspirants to the
that consistories, unable to secure trained ministers of office ?zot  in theology but still in high schools and col-
the word, would vest with the office the incompetent leges, unlawful; The Reformed churches of the  Neth-'
and the unfit. Priests and monks, school teachers and erlands, as they as yet have not ridden Art. 19 of the
even craftsmen were given charges. Such a condition aforesaid sentence-element, are still facing the ques-
of affairs the churches might not tolerate. Thus the tion, "Who must be supported". Are high school and
synod of Dordrecht (1575) decided that the churches college students, who follow courses preparatory to the
bend their efforts to induce the state and private in- study of theology with a view to entering upon the
dividuals to support at the  high.,schools  students,  .giv-          sacred ministry of the Word, entitled to support? It
ing promise of  !evelo@ng into fit material for the has never in the past been the practice of Reformed.
ministry, while the synod of Middleburg  (1581),,  re-                churches. to aid other than students in theology. Yet
solved that the churches should exert themselves that in the 16th and 1'7th centuries it occurred repeatedly
students, unable to pay their expenses, be supported that private individuals would solicit the aid of the
by "public, bounty". At the time of the Reformation, churches for promising students attending the Latin
the Reformed state of the Netherlands confiscated and schools in preparation for the study of theology. In
appropriated lands and estates formerly held by agreement herewith, many have deemed it necessary
Romish institutions and the churches deemed it just to decide that gifted youths in the schools engaged in
that the revenues derived from these properties should preparing themselves for the study of theology be sup-
be placed in. the service of the church and that from ported by the church, if without means. Until this
this income also incapacitated ministers  .of the  -`gospel           day, however, the "Gereformeerde" churches of the
                                                                 .


                                          T%E  S T A N D A R D   B E A R E R                                              47

     Netherlands have refr_ained from deciding this. The formed church polity would be violated, should each
     chief objection seems  to be that the risk the churches      one of our churches attend to this matter by itself.
     take wheri they grant aid to students still seveial  years As it is, our churches jointly care for their needy
     removed  from the day of their enrollment as students        students. If the churches of a given church formation
     of'theology, is much too great. The student, it is said, are numerous and scattered over the length and
    may suffer 2 change of mind before this day is arrived        breadth of the land, they assemble in classes and each
     at. True enough. To this may be added that he may classis has its classical treasury for tine needy students
   also be removed by death before the near goal be               it took under its wing.
     reached or discover that he is not fitted for a life of         A final question is whether ministers of the gospel
    intensive applic&ion  and sustained effort  in the study.     should be required to' pay  back to the churches to aid
        It cannot be denied that these  dbjections  have they received while in training. This question, and  :
    weight. That the risk must always be taken in con- we believe correctly so, is usually answered in  .the
    nection with every applicant, no one, it is certain,          negative. It c,an be seen that they should not be re-
    would care to  mhintain.  In extending their aid, the         quired if the matter of support of needy students by
    churches must use judgment. On the other hand, there the churches be viewed from the angle of principle.
    will always be instances in which the risk must be Let us do this. In the words of the Form, the church
    taken,  as when the applicant gives evidence of being B wag given `the special prerogative that to her were en-
    youth of sufficient promise. We-believe that the Chris- trusted the oracles of God. It follows therefore that
    tian Reformed Churches in North America did well in the church has a divine mission to proclaim the -Word                   .
    cancelling the sentence-element "in theology".               of  Gocl. The church performs  th& task through the
        Another question raised is whether aid may be special office as its organ. These matter - matters to
    given to candidates in theology, who, having compJetec1      which attention was called in- the immediately pre-
    the prescribed course of study, wish to pursue. the          ceding article on the Church Order, must again be
    study of theology beyond this point. The article does brought to the fore in connection with Art. 19. The
    not forbid it. But'  aside from this, whether it should church then performs the task of proclaiming the
    be pronounced desirable for the candidate to. continue Word, through t$e special office at its organ. H.ence,                    `.
    beyond the prescribed point, depends chiefly upon the the obligation to advance what is in direct connection
    mental and  sbiritual  calibre of the pedagogues at with this task, so I wrote, the responsibility to see to
    whose feet he would come to sit if he continued. If          the abiding of a stock of men capable of performing
    they be men! U&O can actually give him something that this task in their capacity of "pastors and teachers"
    cannot be gotten at the-seminary where he studied, if rests solely and squarely on the church. The church is
   `they can le?d him into new avenues of thought that he in duty bound to recruit from its ranks,' God-fearing
    by himself would in all likelihood never discover and and capable youths and to prepare  them for the gospel
    that the instructors who had him know nothing of, let *ministry.  And the church certainly is in duty bound
_ ..^ him study on, if lye, he a peison~  with marked. ability..as_ to supply, its_ recruits in training. _with the means Qf    .          i
    a student. But if he would continue to obtain a degree living if they  c&ne  without means and could not train
    that merely betokens that so many more years have unless supported. The question may never be, has the
    been spent in study at such and such an institution,         aspirant the means  df living that he needs to carry
    and absolutely .nothing  more, then let him be satisfied him through the period of training. The matter to be
    with having completed the prescribed course of study.        determined is, has he desire, does he give promise?
       Another question usually raised in connection with If so, he should be taken and supported if necessary.
    this article is: at which institution must the alumni,       For the church is in duty bound to exert itself that
    (the pupils) study. The answer that this question re- there may abide a stock of apostolic men capable in
    ceives is: the churches do well; if there be no weighty      their capacity of pastors and teachers to  propagatfz
    objections, to permit the pupils to choose the institu- the pure doctrine.
    tion at which they would study. "If there be no weighty          It therefore must make it possible for the penniless
    objections" deserves the emphasis. A member of a yet gifted and God-fearing youths with a desire for the
    Protestant Reformed church,  &nswering  this question,       office, to go into training. These the church should re-
    would, or at least should, say that there are weighty        ceive and be willing to support.
   .reasons  why the pupil, desiring to become a minister            Consider further that the ministers of the gospel
    of the gospel in a Protestant Reformed church, should        must give themselves wholly and permanently to the
    choose to enbibe theology as it is taught in the semin-      service. Such is the will of God. Wrote Paul to Tim-
   ary of the Protestant Reformed churches.                      othy (II Tim.  2:3, 4) : "No man that warreth  en-
       Then there is the question of method that is to be tangleth himself with the affairs `of this life: that he
   employed in meeting the requirement of Art. 19. Re- may please him who has chosen him to be a soldier."
   specting this matter, the Art. says `nothing.          The    That the pastors and teachers shall be wholly devoted
   churches shall exert themselves, No principle of Re-          to the service is evident also from this that they' are


                   48                                            T H E   STAN.DARD'BEARER

        .i.        expressly forbidden to minister to their own material                                                     s.  5.  T.  A.
                   needs. As they go'to preach, they provide neither gold
                   nor silver, nor brass in their purses, nor script for                       The first meeting of the. Associatiori of Protestant
                   their journey . . . for the workman is worthy of his Reformed Sunday School Teachers, helcl Friday eve-
                   hire (Mat. 10) . The  past&s  belong. with all their ning, Sept. 21, in the First Protestant Reformed
                   strength and talent exclusively to the flock over which Church of Grand Rapids, proved to be one of inspira-
                   Christ sets them as shepherds. Therefore the flock is tion, education, and mutual enjoyment to the teachers
                   also in duty bound to provide for him. This  Ititer has present. Besides a variety df musical numbers, a very
                   also been abundantly proven from  Scripture.in  former interesting talk was given by the speaker of the eve-
                   articles. Consider further that, as viewed from  cer-                    ning, Rev. B. Kok, on the relation of the Sunday School
                 , tain angles, there is no difference between the period of to the church.
                   training  ancl the period. of active service in the office.                 The  thoughti  expressed by the speaker are the
                   The former is introductory to the latter  ancl in a sense same thoughts which lie behind the organization of the
                   form,s a part of it.  The student no more than the Association, riamely, dissatisfaction with the Sunday
                   minister of the gospel follows an ordinary pursuit of School as it is today and a sincere desire to build it
                   life. Both separate themselves for the service and into something worth while.
                   are  ivholly  and exclusively devoted. to spiritual. tasks,                 This the association hopes to do by departing from
                   the student to the task of training for the ministry and the International system of Sunday School lessons and
                   the pastor to the task of ministering to the flock. Even developing a satisfactory system of our own. To .do
                   while in training,`the  minister of the gospel was as to this it will also be necessary to print and publish our
                   purpose and -intention wholly given to the service of own Sunday School paper.
                   the church. And the  fruitage of his labors as student                      A big task it is ! But we hope that with the aid
                   falls to the church so that in this fruitage, the church of those teachers who ar.e not as yet members bf the
                   actually possesses the student. This the churches should associ&tion,  and with the  coSperati,on  of all  OUY
                   bear in mind.                                                            people we can reach our goal in the near future, not, in
                           .It should be plain that the minister of the gospel our own strength but relying upon Him who ruleth all
                   should not be required to pay back `to the churches the                  things to the furtherance of His kingdom. May His
                   aicl he received as a needy student. Besides the salary blessing rest upon our work so that the Sunday School
                   of ,the average minister is not, large enough to                         may becom.e an added means through which the church
                                                                                    d10~
                   such a paring back of aid received. But what is re-                      can instruct our covenant youth in the truths we hold
                   quired of `the minister of the gospel is that he con- so precious.
                   tribute to the support of other needy students.                                                                   Herman Windemuller,
                                                                                                                                                        Reporter
                                                                              G..M. 0.
II..           _  _ . .                                                                                 ..-  _~  .._.,  -            -.     _-I
                                                                                                                              NOTICE
                                                                                               On Tuesday, October 30, at 7:45, D. V., the Pro-
I                          On Oct. 30, the Lord willing, our dear parents,                  testant `Reformed League will hold a memb.ership  meet-
                                           CORNELIUS DERTIEN                                ing in the  Protestatit  Reformed Church at Holland,
                                                                                            Mich.
                                                      and                                      Topic for the evening:.
                                        SENR  DERTIEN-Bouwman,                                  Y?,hould  we have our own Christian Schools"
                   will commemorate their 40th wedding anniversary.                         to be spoken in both  Folland  and English.
                           May our Heavenly Father in His grace continue to bless and          Refreshments will be. served and also a collection
                   keep them and fill the% remaining days with joy and happiness,           will be taken.
                   so they  can say  with Samuel (I Samuel  `7:12):  Hitherto the                       Prot. Reformed Men's League,
                   Lord hath helped us.                                                                                                        C. Hager, Secy.
                                             Their loving children,

                                                       Mr. and Mrs. John Dertien
                                                       Eva
                                                       Mr. and Mrs.. Joseph Dertien            Kleine  dingen  veroorzaken  dikwijls  meer  onrust
                                                       Mr. and Mrs. Louis Dertien           dan groote. Wanneer een heel klein splintertje hout in
                                                       .i4nne                               uw vinger dringt, kan u dit grooter  ongelegenheid ver-
                                                       J e a n
                                                         And 10 grandchildren.              oorzaken dan een zware  `slag dien  gij ontvangt ; even-
                                                                                            zoo kan een klein  v*erdriet een  drukwekkend  gevoel
                           646 Charles Ave.,  SE., Grand  Rapids,  Mich,                    van onbehaaglijkheid  bij u te weeg .brengen.


