                                    T H E   S T A N D A R D   B E A R E R                                          442

Steen vele dingen,  di.e uit dit respect niet we1 kunnen
worden  verklaard. Dr. Vollenhoven verstaat van de                      Knowledge Of Mysteries
Gereformeerde Christologie en  Anthropologic   n&&s, p.          This is one of the many marvellous benefits which
29 ; hij vervalscht de geschiedenis en leidt het Gerefor- Scripture says has been bestowed upon the people of
meerde  vo;lk op een dwaalspoor, p. 29.       Dr. Steen God. One which perhaps we do not always properly
spreekt over Dr. V.`s onwetenschappelijke en onbroe-         appreciate, one  to which we perhaps let ourselves be-
derlijke  houding,  p. 18;  spottend, `schrijft hij : "Met come accustomed, but one which to Paul was of such
1933 begint iets totaal nieuws. Tot op dat jaar was outstanding significance  t.hat we  sho,uld  never cease to
lhet niet veel bijzonders", p. 19; en roept hij uit: "Hij give thanks for this  benell&.
(Dr. V.) zal nu eens uitmaken wat het Schriftwurlijk             If asked why some believe and are saved but others
denken  is!" p. 19. "Functionalisme"  is bij Dr. V. een not ; why some have the knowledge of God and eternal
ietwat dwaze term, p. 19. "Er zit heelemaal  niet veel life bat others not, Scripture answers that unto some
systeem in  Prof.  V.`s wijsbegeerte. Wet heet  Schrif-      "it is given to know the mysteries of the kingdom of
tuurlijke wijsbegeerte, maar vergeefs zoek ik een be- God" but that the Father "has hid these things from
handeling van de eersbe  principieele vragen. Het moet the wise and prudent".               Jndeed Paul says that "if
tech wijsbegeerte  verb&`den? . . . . `t Is nu een chaos. our gospel be hid to them that are lost" but concerning
Prof. V. springt in zijn systematisch deel  midden in the eleot he declares that God "bath  made known unto
de stof - en  ,er is bijna geen  touw aan vast  te ma- us the mystery of His will". It is this knowledge of
ken. Systeem  ontbreekt  ten eenenmale.  Heeft  Prof.        mysteries which distinguishes us from the world round
V. zich we1 rekenschap gegeven van de eerste vragea          about us. It is God who gives unto some to know the
der philosophie? Wij  moeten  het  we1 betwijfelen." mysteries of His revelation, while in equal sovereignty
p. 42. "Prof. V. heeft ziah klaarblijkelijk geen reken-      He hides it from others.
schap gegeven van de verschillende problemen, die zich           What then are these mysteries?
hier voordoen. En vandaar, dat hij zijn  half-theolo-            We are surrounded with mysteries, if by a mystery
gisch, half-philosophisch stelsel  geeft, dat  niets  geheels we mean something which defies our understanding.
is, maar een wondere mengelmoes bevat;  dit stelsel,         Then a blade of grass, a tree leaf, a snow-flake is some-
dat deels  rationalistisch, deels empiristisch, deels realis- thing so mysterious that all the world cannot explain
tisch, deels idealistisuh is, terwijl een der op de voor- it.     The birth of a baby is a mystery. The sun, moon
grand,  tredende kenmerken is zijn phenomenalisme", and stars, the planets, their movement and behaviour,
p. 44.                                                       the seasons and their unfailing regularity, the rain
    In de  derde  plaats  meen ik,  dat Dr. Steen gelijk and the snow, it is all an immense mystery.              The
heeft, als hij van oordeel is, dat Dr. V. op zijn stand-     mysteries of which we have knowledge however are
punt geen plaats heeft voor de "algemeene genade". spiritual, and pertain not merely or chiefly to this life
Ik heb dit vroeger reeds opgemerkt. Maar ik ben het but to the life to come. Spiritual mysteries of spiritual
met met Dr. Steen eens, wanneer hij dit in Dr. V.            things.
vercfordeelt.    Ook ontbreekt in het boek van Dr. Steen         Then we are to understand that centrally there is
alle bewijs v66r  zijn eigen beschouwing op dit punt but one mystery. Scripture indeed speaks of mysteries
en tegen d'ie van Dr. V.                                     in the plural, but they all stand related to that one
                                                             mystery as the sun's rays stand related to the sun it-
    In de  vierde  plaats  geloof ik nog niet, dat het self. That one mystery is called in Rev.  lo:?' "the
"ondler  ons volkomen op grond van de belijdenis vast- mystery of God". Again that mystery is called the
staat wat onder persoon  verstaan meet  worden".  p. 125. mystery otf the &spel". The content of this mystery
Zelfs het jongste  debat over deze kwestie in Nederland      is the plan of redemption, not only of the church but
bewijst  we1 het tegendeel. Dr. Water-ink  vereenzel-        of the whole of God's works, as it lies realised in Christ
vigt persoon  en geest, Dr. Vollenhoven en Dr. Dooye-        Jesus. This is one mystery to which all other mysteries
weerd   meen:en,  d,at persoon  en hart hetzelfde aandui-    are most closely related, the one to which the whole
den, bij Dr. Kuyper is  he% "ik" een mysterie, Dr. Steen Old Testament looked forward, into which the angels
wil onder het "ik" het beeld  Gods verstaan  (Iets dat were anxious to peer, of which all the New Testament
ik in geen geval zou w&n onderschrijven  en dat ons speaks and which finally in Rev. 10:7 is said to be
m.i.  we1 ver van `t spoor der Gereformeerde waarheid finished. But this one mystery stands before us in
zou voeren) en bij Bavinck kan men eigenlijk niet Scripture as many mysteries, wherefore also Paul in
wijs  worden,  wat hij onder  persoon  verstaat.       D,e I Cor. 4:2 can speak od "the mysteries of God". In I            '
belijdenis geeft geen definitie.                             Tim. 3:16  the Incarnation, God manifest in the flesh
    Wie up de  hoc& wil blijven van den strijd in takes the first place in the category of the "mystery
Nederland, schaffe zich ook het boek van Dr. Steen of  god.liness".           And no doubt it is scriptural to say
aan.                                                         that the birth of the Lord was the mystery of  al1
                                               H.H.          mysteries, in the light of which we can also explain

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

the exaltant singing of the angels on the night of the the blood of the cross. Heaven and earth united, Gen-
Saviour's birth and the wonderful prophecies of Eliza- tiles  an,d Jews and all believers joined together under
beth, Zaoharias  and Simeon. In Eph. 1:9-1.0 this mys- one Head. All creation groaning for the coming of
tery is further declared to be God's purpose in the the glory of the sons of God.
fulness of times to gather all things together under one        But they are called mysteries finally, because oven
Head, in Christ. A further mystery is that the Gen- now we do not comprehend the fulness of the divine
tiles should be heirs with the saims  and have a place plan regarding salvation and redemption. We can
in the Body of Christ (Eph. 3 :I-6). The  dcctrine of know now only in part. We now see through a glass
the Cross is that mystery in Corinthians (I Cor. I-3).       in a riddle, $0~ the wisdom of God confounds us. But
In  Remans  (16:25) the mystery is that the natural sometime the mystery will be finished. When Christ
Jews were cut off in order to make room for the Gen- shall be all and in all, Head of all  *things, given to the
tiles. In Rev.  IO  :7 the mystery is said  ;tO be finished, Church, God over all. Mysteries of eternal realities
which hath reference to the fact that what was an- then fully enjoyed.
nounced in Eph. 1:9-10  is finally fully realised and the       Heathendom has also its mysteries. Ancient Egyp-
plan of redemption has hen, fully completed.                 tian mythology has its Isis and  Serapis and  the famili-
   But why now are they called mysteries?                    arity with them promised the votaries an initiation
   They are not called with this name to denote the into secrets which others did not know. Especially the
fact that they are hidden things. Just the opposite Remans and the Greeks dealt freely with mysteries.
is true. Paul speaks repeatedly of the mysteries "now They had `their  gods and with their  go,ds came the
made manifest to the saints" and declared to us all.         mystic orders and cults. The candidate swore alle-
   They are called mysteries for vorious reasons.            giance to the god, became a member of the cult, partook
       First of all to impress upon us that it required      in the wierd orgies and was initiated into mysteries.
the revelation of God to bring us the knowledge of False prophets and fake priests led the herds into
them. Without  .the revelation of the Gospel we should fantastic lies under the guise of being mysteries. Many
never have known anything of these things. They are of today's Isms pride themselves on being able to in-
mysteries because they lie far beyond the grasp of the duct their adherents into secrets hid from the rest.
natural mind, however keen that mind may be.  No M,ormonism,  with its oaths and secrets of mysticism,
man could have conceived of these things. They are quotes to i$ti followers at first "I have many things to
mysteries because they cannot even be believed by the say to you but ye  cannot  bear them now" and then
natural mind. Present to the natural man these truths the convert is led on until finally he is familiar -with
an'd he would not and could not even will to believe         the profound mysteries first revealed to  Joseph  Smith
them. They are mysteries because they are foolishness on the gold plates.         The Lodge also takes its advocates
to man.      (Yes, the entire Gospel with all its contents from one degree to the next under the boast of leading
is mystery to the natural man because it is hid from him into the depths of divine truth. Of the candidate
him. Eyes he has but sees not, ears has he but he hears      who seeks Lodge admission,  Mackey (an authority on
not. That now, which lies far beyond the grasp of the Lodge) says: "on the `threshold of Masonic life,
,the natural man was brought unto us through the di- in darkness, *helplessness and ignorance. Having been
vine revelation and through it alone. God declared, wandering around amid the errors and covered with
God revealed, God manifested to His saints the mys- the pollutions of  &he outer profane world, he  comes
tery of His will. God's revelation brought these things inquiringly to our doors, seeking the new birth  and
within the grasp of our regenarate minds. And they asking the withdrawal of the vail which conceals truth
are hidden no more but revealed.                             from his uninitiated sight" (Ma&&s Ritualist p. 22,
       Secondly, however, they are called mysteries be- 23; Banner, Oct. 11, 1929). Certainly then the Lodge
cause in the course of history the various phases  w.ere     claims the capacity of leading its votaries into the
gradually revealed. God  di,& reveal all in the very be- krxwledge  ef the mysteries.
ginning, but in nucleus. There would be development.            All these mysteries however, are phases of the
From the beginning it was announced `that there was "mystery of iniquity" o,f which Paul speaks in II Thess.
more to which they were to look forward. There were 2:7, which is the direct antithesis of the mystery of
heights and depths of which the keen sighted prophets godliness of which we  hav<e gained knowledge. Induc-
could gain but a faint glimpse. There were glories tion into these secrets but leads the "convert" ever
that now were not yet made known. In Col. and Eph. deeper into t.he caverns of eternal darkness finally to
`Paul speaks of the my&ery  which was hid from the leave him hopelessly to grope for ilight.
ages and generations. But now the point  c4 time had            The mysteries of which we have knowledge have
come that God would disclose all that constitutid  His their contents in the Scripture. Plainly revealed. And
divine plan of redemption. The mystery of godliness we receive knowledge of these mysteries, not through
God manifest in the flesh. The  G&tiles  fellow-heirs the intervention  of mystic orders and cults, emblems
with the saints. Salvation and redemption through and oaths, but through the Spirit and the Word of


                                          T H E   S T A N D A R D   B E A R E R                                                  443
                                                                                             --^-_.-__
God. Gold has disclosed the mystery of Grace in the
Word. So clear that the most simple of t.he believers                        Het Pad Des Rechtvaardigen
can, grasp it, so plain khat even the unbeliever must
be convinced thact it is the truth. God sent forth His                   Het is tech meer dan vreeselijk om. op het pad der
Spirit to give to His people enlightened  eye+s of the                goddeloozen  te wandelen. Overal in Gods Woord wordt
understanding and a new heart and mind so lthat they                  het vreeselijk,e  van dat pad ons geschilderd.
should know the things of God.                                           Het is een pad waarop enkel duisternis is;  bet pad
   This  Gad, has done in behalf of His  elect.                       zelf is donkerheid,  dse donkerheid der zonde en des
   They have the unction of ithe Spirit and know all. doods. Op dat pad wordt men al  meer en  meer ge-
They are all taught of God as the truth is in Christ c.efend  ten strijde tegen den God des hemels en Zijn
Jesus. And through khe Spirit the mysteries of. the Christus. Op dat pad krijgt men een  hekel  aan de
Kingdom of  God'are   disclmed  to the spiritual eyes.                wijsheid Gods.     En dat is  vroeeelijk,  want de  wijs-
   Knowing ahese mysteries however brings also the hei'd zegt : Allen die Mij haten hebben den dood lief.
mystery of the new and regenerate life. It brings hope En kunt ge U na iets vreeselijker indenken, dan den
and  comfort.  It genders humility, gratitude and adora-              dood te beminnen? Hoe vreeselijk onnatuurlijk.
tion.  1% transforms us.                                                 De Heilige  Gee& waarschuwt dan ook al Gods volk
                                               *.
   And  when the mystery of this world's history  is om van  dien weg  der goddeloozen af  te blijven. In
finish&  the mysteries which we now know in principle                 Spreuken 4 zegt Gods  Heilige Geest: Verwerp dien
shall be known in perfection and the result shall be the              (weg) ; ga er niet door; wijk er van ; en ga voorbij  !
eternal praise of the triune God.                    M. G.               Hoe  geheel  anders is het met den weg der recht-
                                                                      vaardigen.
                                                                         Die weg is schoon en liefelijk. Op dien weg wande-
                                                                      len al Gods  kinderen  en zij  worden'   begeleid door de
                     ATTENTION! ! !                                   heirscharen  van hemelsche  heirlegers  der  Engelen
   The 15th  ANNUAL FIELD-DAY  will  be  held  July                     Go,ds.   Ook al  zien  we  heni niet.
6 at BROWN'S GROVE, one half mile north of  James-                       En op dien weg schijnt een schitterend Licht. Neen
tom. LET US ALL BE THERE to spend a day of sterker nog, dst pad des rechtvaardigen iis een licht.
mutual fellowship. The  Committee has tried to have Is  een helder, schijnend  ,l,icht.  En van oogenblik tot
sp&aI  numbers on the Program. Also our Canteen oogen,blik  wordt het al lichter; het schijnt steeds h,e&
will be well supplied.                                                derder. En het einde van dien weg is de vollen  dag
   For  GlamazOO   Folks   ! Come direct over  Allegan,               van Gods eeuwig  welbehagen.
Burnips  into Jamestown. Holland, Take the Zeeland-                      Luistert eens naar het getuigenis van Salomo:
Byron Center Rd. Grand Haven  Folks,  take M 50, "Maar het pad des rechtvaardigen is gelijk een schij-
turn on Borculo Rad., to Zeeland then to Jamestown.                   nend  IicM, voortgaande  en, lichtende tot den  vdlen
   Grand Rapids Folks, Take M 21 to  Hudsonville,   dag  h  7t
                                                                             .
turn left 2l/r, miles going south, then $$ mile east to
the Grove. Follow the RED ARROWS,                                        En  bet vreeselijke van het pad der goddeloozen
   Portland: take M 16 into M  21 to Hudsonville, vo1g-t die beschrijving,  xls hij verder  zegt   : "De weg
there turn left to Jamestown.                                         der gaddeloozen  is als donker$heid  ; zij weten niet waar-
   Loudspeakers will be installed.             /                      over zij struikelen zullen."  Is `t niet ontzettend?
   Plenty of Games for the Children. This is an ideal                    Het pad des rechtvaardigea is gelijk  een schijnend
place for children.                        The Committee.             licht - wat beteekent dat?
                                                                         We  gevoelen  direkt, dat we  bet hier te doen   heb-
                                                                      hen met beeldspraak. Beide verzen die we aanhaalden
                        IN MEMORIAM                                   zitOen  vol van beeldspraak. Het pad en de weg, even-
   Het  behaagde den Deere  den 22ste Mei een onzer   leden,          zoo de do,nkerheid  en het schijnende l,icht, ook de vollen
                                                                      dag en het struikelen,  - bet; is alles beeldspraak.
                        MRS. P.  KRAGT
door  den  dood   uit ons  midden  weg te  nemen.   Zij  mocht den       Wat is de sprake van een pad en een weg?
gezegenden  ouderdom bereiken van  ruim   ~0  jaren.  De  Heera           Ret anltwoord  kan niet moeilijk zijn, want dagelijks
nam  haar tot  Zich in het  Vaderhuis  met zijne  vele  woningen.     hebben we het te  doen  met  paden  en wegen.
Dat de, God  ailer  genade de bedroefde man en kinderen   moge
troosten  met  Zijne ondersteunende genade en mogen wij als               Er zit allereerst dit in, dat de mensch een reiziger
vereeniging  ijverig zijn in het onderzoeken van Gods Woord en        is.  Wij  zijn   allen  op reis. Zoo  worden  we  geboren
getrouw in het  werk van  Zijn  koninkrijk.                           en  ZOO  leven  we. We  worden  klein geboren,  doch we
              In naam van de Vrouwen Vereeniging der                  groeien  en ontwassen aanstonds de kin,derschoenen.  We
                         Prot. Geref. gemeente te Orange City
                                     Mrs. R. J. Extra, Pres.          groeien op en worden  man; we gaan  voort en sterven
                                     Mrs. M. De Jager,  Sec.          als grijsaards. We zijn  allen  reizigers:


                                   T H E   S T A N D A R D   B E A R E R                                          435
                                                                     -     -
beeld van Gods genade. Door hem en door zijn licht-
Ieven dat hij mag leven wordt God om hem gedankt,                         Our Classical Meeting
geloofd,  en geprezen. En dat is heerlijk. Doch  boven           There is a set time for everything, also for our
dit alles gaat hij voort in de hoi&making en schijnt broad.er gatherings. They are necessary for the well-
vour bet oog van God in den hemel. Dat is het hoogste        being of  ou'r churches. We were reminded of our
doe1 van  a!l zijn Iichtleven. Gods  Wo,ord  is een licht    Classical meeting when the delegates of Redlands,
op zijn pad en in zijn ziel en dat licht verandert bij       Calif. honoured us with a visit the week before our
den voortduur zijn leven. Negatief doet het hem een meeting was to be held. We used to consider Iowa to
afkeer hebben van de zonde en alle kwade paan ; en be a long distance from Grand Rapids, now however,
positief  do& het hem al meer God  kennen en  Christus       it is only a Iittle ways. Our visitors from the far West
dien Hij gezonden heeft. En door die Godskennis doet traveled by machine for aboat five days, while we are
het hem meer  en meer wandelen op de paden des rechts        able, railroad connections permitting, to reach Jeru-
en der gerechtigheid. Dat Woord geneest al zijn kwa-         salem the same day of our departure.
len en is een medicijn voor zijn geheele hart.                   The latest development in railroading brings us
    Hoe geheel  anders is de karakteriseering van het to Chicago in  exa.ct.ly  four hours. The Burlington
donkere pad des goddeloozen !                                Railroad put two new trains in service, running be-
    Naar  <de Engelsche vertaling staat er, "zij  weten      tween Denver and Chicago, and anyone who intends
niet waarover zij struikelen".                               to make that trip can depend upon fast, comfortable
    Door Gods genade  weten wij het  wel.                    service on America's most distinctive trains and that
    Zij struikelen over de rede Gods. Het maakt  geen        without extra cost. The only thing required is that
verschil hoe die rede Gods hen vinde of ook hoe die          reservations are made some days before the day of
rede Gods hen verkondigd wordt. Waar dan  oak de departure, because these trains are in great demand.
woorden Gods gehoord  worden,  hetzij in de natuur Even so much so, that around the national holidays
of in `t diepe hart doo,r de conscientie, onder het op- it is impossible to make reservations from the Chicago
gaan naar Gods altaren of door de gesprekken die zij         Terminal travelling West, unless the destination is  bc-
hebben met Gods volk, door de verlichting van Gods yond Omaha, Nebraska.                 It is besides the point to
Geest (Hebr. 6) of het voorbeeld van Gods Eigen Zoon describe this new invention. Let me only say this,
op aarde  - overal  struikelen  zij over dat Woord.          that speed and comfort, as well as beauty are outstand-
                                                             ing features. Imagine a train running at one hunderd
    En dat is verschrikkelijk.  Ik kan het niet  uit- miles an hour or more (and being able to make 116)
spreken.   .                                                 Miles per hour) and you have the fastest in railroad
    Terwijl wij, door Gods liefelijke genade, dourlou- service, for such is the case with the Denver Zephyrs
terd  worden door de  rede Gods, stooten zij  zich aan of the Burlington Road. But the best way is to try
den Steen  des aanstoots en beseffen het tech niet. Dat and be convinced.
is een bang leven.                                              I was almost tempted to write an article on latest
   Want zij vergaderen  zich  schatten  des toorns.          inventions, which, by the way, is not my purpose. It
    Er staat van ons in den tekst, dat wij voort mogen only shows how we reached Grand Rapids, the place
gaan en schijnen tot den vollen  dag toe. Dit voor den cf our Classical Meeting.
aandacht  houdende en puttende uit het Woord Gods               In writing about our Classical Meeting it will not
op andere plaatsen mogen we zeggen, dat de godde-            be possible to give a detailed account of the work per-
luozen  in donkerheid op hun triestig pad wandelen en formed. Let me say this first of all, that in my esti-
gedurig voortgaan. met struikelen tot den eeuwigen  val      mation, much work must be done always in a short
toe.  Hoort gij in den  geest niet het  verschrikkelijk      space of time. We have pointed out before, that as we
kermen en klagen en weenen en tandenknarsen?                 increase in number the work also becomes more abun-
   0 God, wees mij zondaar genadig! Dat rijst als `t dant. Moreover, there is a tendency to rush some of
ware spontaan op in mijn ziel, want we zijn niet beter the things, especially when until the next day, late
van natu.re.                                                 afternoon, we meet. It is also contrary to our Church
                                                             Order  to meet only twice a year. We realize that for
   Tot den vollen  dag toe gaat gij voort, mijn broeder, financial reasons or as we say, on account of the de-
om te lichten en te schijnen. De glans van Uw Christe-       pression our meetings had to be reduced to twice a
lijk leven wordt al helderder door den wandel der year, but we are convinced of the return to normalcy '
heiligmaking totdat ge aankomt daar waar de Zonne and that means we should have at least three meetings
der gerechtigheid schittert in goudgeele glansen  van per year. Or are we perhaps ready now to have Classis
eeuwige Goddelijke liefde  !                                 East and Classis West? I reserve my opinion on the
   0 aanbiddelijk  Opperwezen ! Wat zullen we U ver-         question because much is involved if we take a step.
gelden voor zoo groote liefde !                              Nevertheless, if it is necessary (as it is) to meet more
                                               G.V.          than twice a year, and if this proves to be financially


446                                 T H E   S T A N D A R D   B E A R E R
              .-      .A^--                .______I"..__                            -.
impossible, there is no alternative. I think the latter, but upon his request was excused of that duty being
having two Classis might be the solution to our prob- present at  Classis  for the first time. Next in line was
lem and will be beneficial to our churches. Here also Rev. H.  Veldman,  who led us those two days. Also
we touch upon a subject that will furnish sufficient for him it was a new experience and in my opinion he
material for another article.                               acquitted himself well of the task. Yes, first we thought
   How was the meeting itself? That question is of- he was going to rule us with an iron hand, but he soon
ten asked after returning home. If this meeting is to knew how to be lenient and strict at times,whenever
be compared with some of the other Classical gather- necessary. Difficult it is sometimes to strike the happy
ings, then, to my mind, most o,f the former meetings medium. Our meetings are not strictly business meet-
were more pleasant than our last one. It is perhaps         ings, I hope they never will be, so ,there must of neces-
hard to explain, nevertheless a fact it is that there sity be some leniency or they will become stale and
is so much difference between one meeting and another. a burden to attend them.
And of course, it is pretty hard to produce objective          The routine work followed consisting in the reading
facts. My subjective feelings may be too subjective. of the minutes of the previous  Classis  meeting and
As a rule, however, any meeting lasting longer than their adoption to be  officitily entered into the minute
cne day is more than anyone enjoys. This may not book. This was followed by the reports of the various
be the main reason, but it is one of them. Another          committees. To menticn  a few, one of the most im-
reason is, that often the  materid  on the table is of portant was the one concerning our financial problems.
such a nature that it does not arrest our attention Those w,ho live along with our churches may know that
wholeheartedly. Or, did we perhaps come unprepared? with a single exception (or are there a few more?)
Every consistory receives some of the Classical matters every congregation is in arrears in re classical assess-
and they are discussed (should be at least) on our ments. A plan (five year plan) was recommended and
meetings. But often we receive the impression that adopted in 1934.             Every consistory was to pay its
such material was laid aside, judging by the silence yearly obligations plus 20 per cent of the debts `made,
of some of  the delegates. In such cases the delegates so that by 1939 those were to be paid in full. Instead,
depend largely upon the discussion on the floor of the ,the debts increased and again a committee was ap-
Classis.    I think we should come prepared as much pointed to serve Classis  with advise. The work pre-
as possible so that we can intelligently follow the dis- sented showed an earnest attempt to settle the question
cussion and be ready when placed before the  quest.ion.     once and for all. The congregations were to be divided
Another requisite for a `good' meeting is the conduct       (acccrding to the number of families) into. four groups
of  ,the delegates themselves. Every item under dis- and rated (as to Classical assessments)  $&  &,  a& and
cussion should be as objective as possible and in close the full amount. A lively debate followed and not so
connection with it also brief. We do not mean hereby much the `money' question, but the underlying prin-
that anyone becomes impersonal for it lies in the na- ciples became the target of attack. The issue was, can
ture of the case that in taking position in any given we place a heavier burden upon the larger congrega-
matter our opinions are our opinions. But we mean tions? If, as is done, each congregation is assessed
that while debating we should confine ourselves to per family, do we  Classis  or Ccnsistories have the
facts and not mix them with impressions. Further- right to determine an unequal taxation by the simple
more, too often we have debate upon debate. One method of a majority vote? While standing upon the
speaker is finished and the next one takes his opinion basis of equal representation must the burden be car-
to task. In that way debates turn into long  drawn- ried equally or can we impose a heavier burden on
out affairs and before we are aware of it lead us away some of the congregations ? We must understand that
from the issue under discussion. Perhaps more could it is not a question whether we can ask a con&tory
me mentioned in this respect that does not hdp the to consider such a proposition, but, can one consistory
success (?) or successful meeting. And again, I think rule over another by majority vote? Once more, I
another article could be written on this subject. 0 yes, realize that the brethren who made the report tried
of course, the greater part of the success  (?) of a to find a way out of our financial ever-mounting debt
meeting depends upon  the man in the chair.                 problem, but Classis refused to accept it as its own
       This brings me back to the beginning of our last because Reformed principles prohibited it. Even if
meeting. Rev. Petter, the president of the January it had been adopted, it would not have made much
meeting opened with prayer after we sung Psalm difference practically or would it have worked any dif- 8
119 :17 and the reading of Psalm 98. The credentials ferent than our present system, as far as remsult  is con-
were presented, whereupon the delegates who were to cerned. As long as no effort is made by the local  con-
Classis for the first time, signed the Formula of Sub- sistories and congregations to take the initiative to
scription. The pastors of Hope and Grand Haven (De live up to our obligations, no syst.em,  however good it
Wolf and Schipper) met with us for the first time. may sound, will help us. There lies the only possible
Alphabetically Rev. Schipper was to be the chairman solution and any other proposal will end in Moratorium


                                       T H E   S T A N D A R D   B E A R E R                                      447
                 --__L  ----. ~..111---                                                       -_.-l_l              -
upon Moratorium that will pave the way for a morbid          few words or sentences. In opinion such reports deal-
situation.    We have heard the argument that the            ing with matters that effect all our churches should
budgets of the smaller congregations are so much             be sent to our consistories. First of all, how can a
higher. This seems to be the case indeed. But can            eonsistory live according to our rules if they are not
there be also a reason why one (larger) congregation presented to them? Secondly, is it not necessary for
has a smaller  bndget  than another (smaller) ?              the delegates to be acquainted with the material be-
    Let me find at least one reason for this difference.     fore going to  Classis?  No one is able to take down
When a congregation erects or buys her buildings how         such reports unless he is a proficient shorthand writer.
much is paid down on the investment?         How -much       In this way no delegate returning to his consistory can
(,on the average) did the congregation pay per family?       report such matters adequately. Furthermore, what
Let us suppose that a congregation after ten years           good will such a well worked out  repo'rt  do when filed
paid three-fourths of the investment so that only  one-      away in the archive of  Classis,  except for future gene-
fourth remains and t.he other paid one-fourth so that        rations when they happen to face the same problems?
about three-fourths is still to be paid and dividing this    I know it takes time to draw up a report and more
difference over the number of families does it not stand     time is needed  to, make copies, but after the report is
to reason that the one who paid the most must have           once drafted copies can easily be made by others at
a lower budget, that after all is not lower if the sum       a minimum.
raid were to be considered a weekly offering? No                The report of Curatorium showed that things on
matter w,hich  way we approach this subject, if all the School are getting along as good as can be expected.
facts are taken in consideration, I fcr one am not so        A word of thanks for both instructors is  sureIy  in
sure which budget is higher. Then, there is the  yues-       order. With the work for their congregations and our
tion of what we mean by a higher budget. As we               paper they also have or make time to prepare men
all know, our n*eedy churches bring their budget be-         for the ministry.     The world would say `quite an
fore  classis each year, by way of the committee achievement', especially in our day of `sitdowns'. One
appointed for this purpose. I know that some of them cften  wonders whether so many people can be tired
look frightfully high. But again, is it true that all        so soon after being out of work for a number of years ?
these budgets do actually come in? It is not a question At any rate our men did not go on a `sitdown' nor on
what a congregation must bring up, but what it does          any other strike. We ministers, who have only a flock
bring up. For example, a congregation at the end of          (often a small one at that) to labor for, cannot com-
the year has paid its minister his salary except $300.00. plain and have a  fine example in them when the ques-
It paid some of the assessments (those under the juris- tion of work should become a "problem" to us.
diction of the classical treasurer) but left the others         As usual, our Treasurer's report showed that all
unpaid, how much lower is such a frightful looking bills were met and a little money is on hand.
budget in the face of these facts?                              Our Mission Committee reported about the activi-
   ,Besides,  are there not other things to be considered ties of our Missionary, Rev. Kok. As we know Rev.
in the same connection? In some of our congregations Kok accepted the call extended to him and started his
the members send their children to the Christian  schcol     work a few months before our Classical meeting. Ac-
or College, and that with a few exceptions. In other c.ording  to the report and also his personal talk, his
congregations it is the reverse that the exceptions are work is of the most difficult kind. He has been work-
when they do  SC. In the former ease some have them ing around Chicago, the great Western Metropolis,
in the grammar and High School both, `yes, even in           meeting friend and foe, more of the latter than of the
all three institutions.    If we would take also these former. His work in that territory was extended an-
things in consideration would it not make those budgets other three months. Rev. Kok needs our support when-
look frightfully high? Whether or not we agree upon ever he asks for it. May the Lord be with him and
all these facts given, the question must be settled by bless him. The same report con%ained  a few requests
us. I think the main reason or cause for this problem for subsidy, somet,hing  that is usually done on our Jan-
is to be explained from the fact that our `Kerkelijk         uary  Classis.    Classis decided in harmony with the
bewustzijn' must also be filled with love for our `Kerke-    needs of the congregation.
lijk Verband'. We all will agree that the local congre-         Classis also had before her a few cases of censure
gation comes first, but not at the expense of the tie        and protests. A few words about them in general.
that binds us together as Churches.                          First of all, anyone coming to Classis with grievances
   Well, the report was rejected and the debt  problem-      is given all kinds of opportunities, practically equal
remains. And again  suflicient material is left to write to the rights of the delegates. Of course, only in cases
an article about it.                                         that are rightfully before the meeting. I have often
   Ancther  important report was the one about `hand-        w'ondered,  if people were as willing to appear before
opening'. The Rev. Ophoff brought us an  &borate their consistories and conducted themselves according-
piece of work, too intricate to be presented here in a ly, whether many a so-called case could not have been


448                                     T H E   S T A N D A R D   B E A R E R
                                 -.-                                   ---.---_-.
settled. And also this. Some seem to have the idea                               Contribution
that coming to Classis  calls also for the presence of
their `friends', sometimes those friends who  d'o not              THE REV. D. ZWIER AND POINT ONE.
belong to any of our churches. And while  t;he discus-
sion is on these `friends' appear in the capacity of an          Editor, Standard Bearer.
advisory committee. All good and well, yet  Classis              Dear Sir and Brother  :-
does convene for that purpose nor can it be used for
a somewhat  Ro,man  holiday. Neither is a Classical              In  De Wacht!eer, organ of the Chr. Ref. Church in
meeting an open forum where  all  kinds of  mat.ters America, the issues of the 15th of June, 1937, there
can be brought or said, nor is it necessary to play the       appears the 36th article of the Rev. D. Zwier under
part of a martyr. This will not change a well-balanced the heading: Goddelijke Souvereiniteit en  Mensche-
meeting, determined to deal with facts  ati  facts atom.      lijke Verantwoordelijkheid.
                                                                 Said Reverend commences that article with the
       Classis also decided to have one Treasurer for what &atement  : "The air of our country is charged with
is now divided in three branches, and that at a small         Methodism ; the wind of Arminianism blows on all
remuneration.         Classis  also decided to bring to the sides, and the doctrine that Christ died for all men is
attention of our consistories the following proposition. accepted because of its human flattery".
All money paid for the Classical assessments shall be            Continuing, the Rev. Zwier declares that  ."from
handled in such a way that all the `Kassen' will be a certain side" "our churches' `are charged as having
balanced. If there is a shortage in the one it will be        in their acnfession made room for the error of Armin-
supplied by the other `Kas'. If -it meets wit,h  t'he ap- ianism. This charge, so tie Rev. declares, rests upon
proval of the consistories (who should bring this mat- a perverse and distorted explanation of what the
ter to the attention of their congregations) this de-         Synod of 1924 declard concerning the Three Points.
cision will take effect Jan. 1, 1938.                         Especially  PoJnt One is the object of attack, for ac-
       Classis also sent a letter of sympathy to Rev. Cam- cording to these attackers this  point teaches General
menga, who at present is at the Bethesda Sanatorium. Reconciliation. Brother Zwier says: "That is wrong;
May the Lord bless him in his affliction and if it be His     our attackers do not see the existing difference be-
will' make him to return to his congregation and family. tween Common Grace and Special Grace".
       Quite a long time was spent to vote members for           Reading further, we find `that the very Rev. Zwier
the various committees. Classis                               accuses said Synod of 1924 of being not clear in its
                                        ah  handed out the
customary Classical appointments and although we are declaration  o,f Point One.
not exactly  oppcsed  to them yet after being free for           By, accusing Synod he dares to inquire just what
about a year and a half they seem to be (from that the Synod meant with that declaration. And, he him-
1:oint of view numerous). But we do not complain.             self answers  %.is inquiry by stating that the Synod of
                                                              1926 made very clear what the Synod of 1924 declared.
       We also had to deal with a question that brought          But we find shrewd Rev. Zwier refraining from
us in close contact with the present day unionization making an attempt  ti exhibit this clearness; he is
of labor.  Classis remained firm in its stand.  It re-        trying to smother his conscience by suggesting that
minded us of James  5:1-6,  but for us as people of God       said Point One was sufficiently discussed, pro and con.
above all James  5:7. May the Lord give our men that          (We like to, remark here that if the Rev. Zwier had
determination to live by faith as the righteous should,       said that Point One was  d'iscuased by  me side,  lihe
knowing that in keeping His commandments there is             Church's side only,  `he would not have been beside
a great reward and peace.                                     the truth).
       I have not dwelt upon all that was transacted and         In the next statement the Rev. Zwier says: We,
did not deem it necessary because some of the things the Synod of the Chr. Ref. Churches, accepted the doc-
are rather hard to fit in with the rest of my article. trine of Common Grace as expressed and declared in
Rev. Vos thanked the ladies of the Fuller Ave., Church,       the Three Points, which do not fall short of the doc-
who served us so well and as we are used to.                  trine that  *the grace of God is particular, the doctrine
       The minutes were read and with a few changes ac- accepted, by the Synod of  1618-19.
cepted. In regard to the minutes, why not read them              Let us look behind the so much colored screen of
at the end of each day, that is in case we have a two         the Rev. Zwier which appears to us like an ugly smoke-
day meeting? It will be easier for making corrections screen of a fleeing warship. The Rev. Zwier said
and the end will not seem so far away when only half that the winds of Methodism and Arminianism blow
of them have to be read.                                      throughout our country. So i't is; and what is surer?
       And new may the Lord bring us t,ogether  again at But the Rev. Zwier refers to the Churches, not to the
the appointed time.                                           world. Dices he by this horrid announcement accept
       Until then.                               w. v.        that the lying  spiri'ts, the spirits of error as expressed


                                        T H E   S T A N D A R D   B E A R E R                                               449
-_               _---^ _.-.-_..  --            -.                 - -
in Methodism and Arminianism found their way into of purpose? Where is the honesty of the truth as it
the Christian Reformed Churches? So it seems, for is in Chris&us Jesus? Departed,  from the Christian Re-
June 17, the day of the writing of this article, finds           formed Churches ; departed from their Synods ; and
the Synod of said churches engaged in judging in the             departed from those ministers, who against better
matter   of brother  pu&ors  accusing a brother pastor knowledge dare to defend these Arminian Three Points,
of  Modernism. And what is Modernism but old  Pela: accusing, condemning, murdering them who by the
gianism, Arminianism, Humanism?                                  grace of God are enlightened as to `their Arminian,
      It is very plain that the Wezeman case gives the           Pelagian, Humanistic and Modernistic sentiment.
lie to the entire No. 36 article as well as to many                                                     J. Hoekstra,
articles written by the Rev. Zwier under that head.                                                        Chicago, Ill.
      Again, the Rev. Zwier says that a certain side
accused our Synod and our churches of being Armin-
ianistically  inclined%. The Rev. Zwier denies this ; they
are not Arminian. No? And yet, `the Rev. Zwier ad-
mi!ts that the Synod did not express itself as it ought.                          Divine Exaltation
Here the Rev. Zwier agrees with "a certain  sid,e".
      But we say t.hat the Synods of 1924 and 1926 de-               It seems to me that it takes quite a bit of courage
clared just exactly what they wished to say and what             to go  `to a psychoanalyst to have your soul examined.
they wished the! churches to believe. And what they              First of all, because they ask you all manner of soul-
wished  $o say and  tie believe is evident from about            searching questions. We naturally shrink from such
thirty Bible-texts, ten of which apply to Point One.             an examination.. One has to be very brazen and hard
Anyone reading these texts pertaining to Point One,              in order to be able to endure such thoroughgoing analy-
P,s. 145:9,  Matt. 5:44,  45, Acts 14:16,17,  I Tim. 4:10, sis.          In the second place, we instinctively feel that
Rom.  2:4, Ez. 33  :11 and 18  :23, will notice that all         these analysts are very apt to misjudge the mass of
these texts lay stress upon  ull men, good and evil,             data which they might gather frcm us. Finally, the
righteous and wicked men. And these texts, as they               subject matter they go after is very rotten indeed. We
are quoted to* sustain Point One, pIainly show what              like to hide this rot. No one  lik,es to have all  Ihe
the Synod meant by Point One, namely, that God is                corruptness of his ,heart  bared for the eye of anyone.
graciously inclined toward  nil  rne?L and  not to  tihe eket       Still, many people go to be psychoanalyzed. They
only. If the Rev. Zwier really believes that both these seem to have overcome all these objections. Perhaps
Synods of 1924 and 1926 settled down in the camp of they reason that they themselves after all are  provid-
Arminius and Pelagius, then it is time for ,him to com.e         ind the data to be examined. In other words, they
w&h us on "a certain side", where in reality he has al- reason that they will tell just  as much as they please.
ways been and where many of his brethren pastors are.            And that is true. No soul can really be thoroughly
If the Rev. Zwier believes that neither of these Synods examined by mere man.
expressed itself in accord with the  tru+,h of Scripture,           If that is true with regard to an examination con-
but that the Synod of 1924 was not clear in its de-              ducted by man, how will man find the courage to go
claration, as he says, then I dare say that he defends           to the Living God to be psycho-analyzed `?+
an indefensible proposition, showing himself unfit to               We can assure you that no natural man ever dares
judge those of that "certain side" and proving himself to do this.
a mere flatterer of an erring  ecclesias'tical group of             Emphasis is placed on the scriptural dogma that no
men.                                                             natural man  will come to God. That he is unwillinlg
      Let me remark here, that the texts quoted above to be psycho-analzed  by God. He hates Him too much
do not sustain the Synodicd declaration that God is              to be willing to come unto Him.
gracious `toward all men and not only to the elect, as              Equal emphasis is laid on the dogma that natural
is the Arminian, Pelagian, Humanistic contention of man is  unable   to come unto God. And that also is
Point One, defended by the Rev. Zwier and thrown                 true. The dead cannot rise by their own volition.
overboard in the same article.                                      But we may freely add also this, that natural man
      Rev. Zwier in explaining that in 1924 the Synod            does never tire to come unto Him to be thoroughly
accepted Common Grace as a doctrine, but neverthe-               examined. They that are called darkness do not come
less also holds with the Synod of 1618-19 that the  -grace       to  ithe Light for fear that  all their evil will be exposed,
of God is particular, tries to make people believe that          They hug all their rottenness in their bosom  anld hide
the Synod of 1618-19 also believed in the Three Points           and hide and hide. That is the life of the world.
of Common Grace, while the fact is that this Synod               That's the reason they much rather go to the sho,w
condemned the very things the Christian Reformed                 than to the church of  &d. There in the church the
Churches accepted in the declaration of 1924.                    Word of God shines upon them and reveals unto their
      Where is honesty of doctrine? Where is honesty intellect that they are corrupt sons and daughters of


450                                   T H E   S T A N D A R D   B E A R E R
                                                     -"-..                                   -.           _-..
Adam.        And they spontaneously shrink from such tition is a request that God thncw all the issues of
examining light.       Moreover, even if they do go to        David's naturally corrupt heart in the crucible of  His
church and have a momentary look into the law of              holy and a&knowing Eye in order to try t.hem  in the
liberty, they go away immediately and have forgotten fire of His holiness. And to let him know the out-
what manner of man they are.                                  come.
   They dare not approach the Almighty God who is                This is terrible, for then we become acquainted
Omniscienk  and Omnipresent and terrible in all His with all our corruption, such as our miserliness, our
virtues. For they are corrupt and love it.                    worldlimindedness, our  pleasu're-madness,  our selfish-
       It will now be clear when we say that to go to the ness, our coldness and indifference to God and Godly
Living God with a prayer for a  comple'te  psychc-analy- things ; our hatred and our malice ; a11 the malignity
sis is a tremendous prayer.                                   of our heart and mind will be laid bare together with
       It is tremendous for  H,e need  nolt ask any  soul-    God's appraisal of them and it.
searching questions of you. He knows it all.                     Yet, how needful to pray thus. For who in the
   Tremendous, for He will surely see all your and my         whole wide world will be able to diagnose me and my
corruption.                                                   heart and my thoughts except t.he God of all  tb
   Terrible, for He is the Holy and Righteous One.            heavens and of the earth. He knows  all our hearts
       Still, same mefi and women were found of all the and the secrets within. And He alone can judge of
ages that came unto the `terrible God for a complete them aright.  For only He is the H,oly One. Who can
examination.                                                  understand his errors? Hence, cleanse Thou me from
       David was one of them. Listen to him: "Search secret faults !
me, o God, and know my heart: try me, and know my                Moreover it is a sanctifying `prayer.
thoughts: and see if there be any wicked way in me,              For the Psalmist says: If Thou, 0 Lord, would
and lead me in the way everlasting".                          behold a way of wickedness in me: make me to see it.
       Permit me  to say right here that David never would Arrest me on that way of wickedness. Note that David
have had the courage either if it had not been for the proceeds from the heart to the thoughts of the heart
Spirit  o,f God that dwelled in him. No natural man and from both to his way.
will eve,r do this, unless God brings him to it by His           The way of man is the life of man from the
Spirit.                                                       heart.
       That prayer is tremendous.      Search me, means          And  &at way of man has direction in it and there-
literally: Dig into my heart, o God!                          fore leads to some goal, some end.
       From the ethical point of view the heart in man is        Now this is  ithe scriptural teaching that the way of
the very core of his being. It fakhers  all his desires wickedness is directed towards sin and the devil so
and  af&&ians  ; bhis will and longing and yearning ; his that properly its end is hel4.
thoughts and meditations; and all his imaginations. It           So David prays the Lord to behold his way from
is that mysterious centre in you from which spring the heart and if the Lord diagnoses that he is walking
all the issues of your life. Deeper than the heart you on a way of sin to, arrest him on that way come what
cannot go in man. Hence, as your heart is, so you may.
are.                                                             That is a very sanctifying prayer and hence may
       Therefore it is so tremendous a prayer when you bring you no end of sorrow.
ask the Lord to search and. to know that heart. For
thtit heart harbors all our innate wickedness. The               For the Lord might hear your prayer. Have you
heart is deceitful above  all things and desperately ever considered this ?
wicked; who can know it? laments the prophet! And                Suppose you are a  ple`asure-mad  Christian? Sup-
to invite God to examine that heart is a tremendous           pose that the besetting sin of your life is the love of
prayer. For note that David does not ask simply for pleasure. And suppose further that God arrests you
the Lord to know it all and then depart from him. on this way of pleasure on which your feet are  travel-
That is not necessary at all. For God knows all the ling? If He does,  yo;l will suffer. For then you will
hearts and, the secrets within. No, he `asks the Lord have to deny yourself all the pleasu,res  you love.
to know and search him with the implied request to               Suppose you are a miser, my brother. I mean  :%
acyuaint  him, that is, David, with God's appraisal of Christian miser, shameful term. I have in mind  3
all the cor.ruption  He may find. And such knowledge regen.erated  and converted man whose besetting sin
will prove  to be terrible indeed.                            is miserliness. It is very difficult for him to give to-
        It takes tremendous courage to pray thus.             ward the church budget, the poor and needy and all
        Moreover, David says: Try me and know my causes that are manifestations of  the coming Kingdom
thoughts. The bheart is the workshop; the thoughts of God. And suppose you pray as David: Search me,
are the products that are produced tiere.                     o God and know my thoughts: and see if there be
        And the second member of  .this tremendous  pe- any wicked way in me ! Then you must expect that
                                                                                +


                                    T H E   S T A N D A R D   B E A R E R                                           452
-       -                            ..____ _".
God will, through His Word and Spirit, reveal to you through the valley of the shadow of death, I will fear
that you are a miser. And that will hurt.                     no evil : Thy rod and Thy staff they comfcrt me !
     Practically it means that through the Spirit of             Rray then. this tremendous prayer.
Christ  and the wisdom of God's Word you will mortify            Do not hesitate to pour out your hearts before His
the members of the body of your death. And again:             Omniscient and Omnipresent Eye. And say: Search
that hurts.                                                   me, o God, and know my heart, I do not know it my-
     Still, after all is said and done it is also sweet to self, for by nature it is deceitful mo,re  than anything.
forego sin and the devil.                                     I cannot know it. But know Thou it.  And know it
     It is wonderful to say "no"' to the devil and.to  the so that Thou let me know Thy appraisal of it. Let me
world, and to your own sinful heart. It is good to also know all the sores and bruises and putrifying sores
sanctify yourselves.                                          of the which Isaiah speaks. So that i may come for
     There is no pleasure in wickedness. Wicked ways          the cure and balm  to my Christ of God. Know my
are very sorrowful ways. There is a bitter after-taste thoughts and imaginations; o God. Throw them into
to the fruits of hell and the devil. He, that is, the         the crucible of Thy holiness so that I may know them.
devil, promises you roses, but when you assent to him Teach  me ,to kiIl, Ito mortify all the members of my old
he brings you only thorns and briars.                         man of sin. And arrest me if these issues have led rrie
     Pray then your sanctifying prayers to your God:          to walk on a way that leads to hell.
Lor:d,  if Thou see me walking on ways that lead to hell :       And set my feet on that wondrous way that leads
hold me, arrest me; arresk  me, even though it will hurt to Thy heart. Cause me to walk in Christ, Who is the
my inborn pride of life; arrest me, lest I insult Thy Way to the Father.
holiness and righteousness  and become a shameful                For I yearn to see Thy glorious Face !
cause of the slandering of Thy glorious Name.                                                              G. V.
                                                                    ."     j
     And %his prayer is also glorious.
     It ends thus: And lead me in the way eve&sting!
     The way everlasting! The way from of old! What
glorious reality !
     It is the way on which the saints of all the ages                             Our Offerings
have trod. It is the way that is lighted with the light
of God's everlasting love.  Gisten  to Solomon's char-           A brother - member of one of our churches  - sent
acterization of it: "The path of the just is as the shin- me a writing from his pen in which he rises to the
ing light, that shineth more and more unto the per-           defence of the following three propositions:
feet day."                                                       1. The offering made for the poor and those made
     It is the highway that leads to heaven. The angels for the maintenance of the ministry of the word are
of God accompany you on that way. The eye of God's essentially alike.
love beams upon you when you travel there.                       2. The offering made for the poor and those made
                                                              for the maintenance of the ministry of the word are
     It is the way from of ol,d,  that is, the way which of equal imwrtance.
God thought out from all eternity. It is the realiza-            3. Believers are in duty bound to give as the Lord
tion of His everlasting covenant that man should be           has blessed them.
to the praise of His glory. He delighted in that way             In defending the proposition under  (1)) the writer
from everlasting.                                             sets himself against the view to the effect that there
     &Loreover,  it is the Christ of God. That way is is an essential difference between the offerings made
founded in the blood and tears, in the suffering and for the poor and those made for the maintenance of
death of His beloved Son, so that the Covenant of God the ministry of the word.
might stand, might be maintained, might be exalted.              In his defence of pno,position under (2)) the writer
So that we hear that. Son call Himself: I am the Way,         is pitted against the view that of the two kinds of
the Truth and the Life.                                       above-stated offerings, the one is of smaller importance
     Finally, it is the everlasting way, for it leads to than the other.
life eternal with God in the heavens.                            The writer's defence of the third proposition also
                                                              partakes of the character of a polemic against the view,
     It is true that walking on that way will bring men once expressed by me in the Standard Bearer, that the
much suffering, nay, moreover  ho,nds and imprison- sum each member of a congregation pledges to pay
ment. Never fear: the end of the way is life eternal          when at the beginning of the fiscal year it approves the
in perfection.                                                budget proposed by the consistory is equal  to the
     If you walk on that way everlasting you will shout number resulting from the division of the total sum
-in the teeth of devils and ungodly men. Even if I go by  the number of members.


452                               T H E   S T A N D A R D   B E A R E R
                                        __.""~.-___~---  ..."                              - -             -....l__
    The brother's friendly polemic reads as follows:         Nevertheless his duty should certainly be brought to
    "Here, brother Ophoff, you have erred from  the his attention by the consistory. God is the ultimate
tone of all your other arguments. I personally do not judge. And all will receive exactly what they have
think that you meant what you wrote. . . ."                  sown, receive it in eternity. The reward of course is
    "You will readily agree that this, if put into prac- cnly grace.
tice, would be very inconsistant.  The result would be          "But the essence of the matter is not so much what
that the rich would be offering a sum equal to that each should give, as what is the true meaning and idea
number resulting from the division of the total sum of offering. We as consistories and we as leaders must
by the number of m~embers  and no more, As the poor certainly teach the people of God what this true mean-
could not contribute this sum, the result would be that      ing and idea is. It is more essential that they be told
there would be lacking to the congregation sufficient this than that they be told that each contribute a sum
funds for the maintenance of the ministry. Besides, equal to the sum contributed by the other. As soon as
fhis method of giving is not in harmony with the whole we name a figure, we are prone to lose the idea of
idea of offerings as we find it in the scriptures, in the offering. For in the offering God's child must be  con-
catechism, and in the Institutes of Calvin, and as set sistant and give as the Lord has prospered him. A
forth by me in writing.                                      believer whom the Lord has prospered, may not contri-
    "Now I fear that many of our congregations are bute a sum equal to the sum contributed by the poor
ignorant respecting the scriptural principle of offer- widow who is being supported by the deacons. His
ing. What each member of the congregation should common sense will tell him that the lees the widow
give is not a sum equal to the number resulting from gives, the more he must give. The poor widow out
the division of the total sum by the number of mzm- of gratitude to the Lord brings her mite. She brings
bers. According to scripture, all we are and possess her all, her living. Consequently, the man with more
is the Lord's, and should be dedicated to Him by us. goods must certainly return to the Lord as he has
                                                             received from the Lord. And we as consistories must
    I say in all  sincerety  that if all the consistories    clearly set this forth to all the people of God intrusted
began teaching this beautiful truth and consistantly to our keeping.
tried to lead the people of God's pasture into this
blessed truth, many  Pr,otestant  Reformed churches             "Now the consistories that keep .a record of what
would not be compelled to ask for the large sums of each family gives, find that one family contributes
money for which they are asking to support their more than the other. It must needs be so, as each must
Service.                                                     give as the Lord has blessed him. And no matter ho\\
    "Now the simplest can see that if of each member sincere a child of God he may be, if the Lord withholds
no more is required than that he pay his full budget,        from him this world's possessions, he cannot give.
there must needs be a shortage of funds. For each               Now if all cannot contribute the same amount, I
congregation has its poor  - poor widows, farmers cannot see how it can be maintained that each member
whose crops have failed, people without work and thus should give a sum equal to the number resulting from
without an  incoine - who cannot pay the full budget. the legal division of the total sum needed by the num-
How  then'can  this equal-distribution method of giving ber of members. From the point of view of  legal-
be right? Is cannot. Therefore the teaching must be ethical right, I cannot see how a consistory can right-
plainly set forth that those in the congregation that        fully go to a rich landowner of say a thousand acres
have more than others must assume a greater responsi- with big crops to lead him into the truth respecting
bility toward the expenses than those that have the blessedness of giving, when he is told that the bucl-
less.    Now I know from experience and from get for the year is a dollar or a dollar and a half per
historical facts that the common and ordinary                famfly. I fail to see how the consistory can, even now
Christian proportionally is the heaviest giver. And          from the natural point of view, ask the rich - those
that those who have a great abundance part with what having more of this world's goods than others - to
they have much harder. But still I believe that the give more than this dollar. Surely it must be conceded
consistory should consistantly teach that those who that spiritual life cannot flourish in a congregation
have more should assume a greater responsibility than that has adopted this method of giving. It must be
those not having any or very little. Even tithing in plain that a congregation with this method of giving,
the Old Testament never meant equality.                      eventually comes to grief. The rich give no more than
    "A rich farmer having a thousand acres of land what the budget per family calls for, not one cent more.
with heavy crops repeatedly must certainly be in-            And the poor cannot contribute this sum. The result
structed to assume a greater responsibility toward the is a shortage of funds, which shortage compels the con-
maintenance of the Ministry than the poor farmer that        gregation to apply to  classis  for support. And the
can barely make a living. But we know from scripture fault lies with the method of giving.
that it is hard for a rich man to part with his money.          How much better the method consisting in the


                                       T H E   S T A N D A R D   B E A R E R                                      453
 I._,_I_..____.  - -~._--_I_.-                     _--                 I._____..__....__._.  -
congregation as a whole assuming responsibility for                             "The Handopening"
the sum needed for the maintenance of t.he ministry
and in each member contributing toward this sum as               To the Classis  of the Prot. Reformed churches, ln
the Lord has blessed him. the consistory can then ap- session June 3, 1937, at Grand Rapids,  Mich.
proach the well-to-do members of the congregation and            Esteemed Brethren  :-
show them their duty in respect to the maintenance of            The undersigned was appointed by Classis  to ox-
the ministry, can make plain to them that the rich            plain the usage known as "Handopening". He has done
are in duty bound to give more than the poor. This as instructed  an,d herewith presents to you his findings.
is scriptural. This method was followed in the Old               The questions to be raised and answered are:
Testament. It was followed by the apostles and by the            1. What was the "Handopening" originally?
early Christian church.                                          2. What did it come to be in the churches of the
   "I am sincerely afraid, brother Ophoff, of your "Afscheiding" of 1836 ; in the Chr. Ref. churches of the
teaching  that there is a great and important difference United States of America; in our Prot. Ref. Churches?
between the offering for the maintenance of the minis-           3. Can the usage be retained?
try and of the offering for the poor; and of your teach-         1. What was the "Handopening" originally? The
ing that what each family is in duty bound to contri- "Handopening" is a usage that was first inaugurated in
bute is that dollar or dollar and a half (the budget per      the Established Church (Hervormde Kerk) of the
family). These teachings will lead our congregations Netherlands by the government in the 17th century.
into all kinds of trouble.                                    Now it is not an easy matter to ascertain with exact
   "This communication is not sent to you for publi- precision just what the "Handopening"  origina'ly  was.
cation. Nor is it meant as a protest. It was sent you         According to the late Prof. Heyns, the "Handopening"
to lielp you see some of the implications invoIved. Cer- was originally an action consisting in the "Hervermde"
tainly you stand in a precarious position as a leader.        churches, seeking and obtaining by order of the state
The younger ministers are all going to follow your permission of the government to call a minister of
leadership."                                                  the gospel. In Heyns' Kybernatiek, p. 190 we come
   So far the brother.                                        upon a statement that reads, "He% vragen van "Hand-
   I wrote the brother that I would shed more light           opening,' is een gebruik van onkerkrechtelijken oor-
upon these teachings of mine in the Standard Bearer. sprong en een punt van staats inmenging bij de ver-
He was glad to hear this. The brother's publication kiezing van Dienaren  des woords. Op vele  plaatsen
was not meant by him for publication. I therefore eischte de overheid, dat in geval van vacature men niet
publish it without his name. I publish this communi- tot de beroeping van een leeraar zou overgaan dan na
cation of the brother because through it runs a reason-       daartoe van haar vrijheid te hebben gevraagd en  ver-
ing of which too many in our circles will say that it kregen." Thus according to Heyns, the "Handopening"
thoroughly sound, scriptural. Otherwise said, too many proper was the permission to call, granted by the
in our circles, I fear, reason as does the brother in this    &government to a calling church.
communication of his.         The grounds for this fear of       However, as Prof. Heyns was often far from re-
mine is that proposal that appeared on the last  classis      liable in his statements, it is to be doubted whether
to the effect that the larger congregations assume re- this was originally the "Handopening". This doubt is
sponsibility for three-fourths of the classical expense sustained by a statement found in the  "Gereformeerd
and the fact that most of the delegates to  classis were      Kerkrecht" of the late Prof. Bouwma, of  Kampen.
at first heartily in favor of this.                           The statement reads, "De Historische beteekenis van
   Now this reasoning in the above-cited communica-           het wcord "Handopening" is deze, dat de kerken ver-
tion is not sound. It is a faulty reasoning. To be sure, zochten aan de orerheid om het tractement van den
the propositions that  <every  one must give as the Lord beroepen Ieeraar te kennen. De kerken oordeelden, dat
prospered him, and that the rich have a  responsibilitv       de overheid hiertoe verplicht was, omdat zij de  kerk,e-
toward the poor,  - these propositions are thoroughly iijk goederen aan zich .getrokken  had. Nu kwam oud-
scriptural. Yet the reasoning as a whole is faulty. tijds de kerken  we1 met het verzoek op de  Classis,  die
There is a truth of vital importance that the brother voor de betrokken kerken de zaak bij de overheid in
has no eye for. I will reply to the above communica- order maakte."
tion in a following article. I will make plain that the          This statement of Bouwma agrees perfectly with
,teaching  to the effect that each member is in duty what we read in J. Jansen's "Verklaring van de Ker-
bound to contribute a sum equal to the number result- kenordening" respecting this matter. We read, "De
ing from the division of the total sum by the number Handopening werd door de  Classis  aan de overheid ge-
c>f members is a sound teaching. I will make this so          vraagd, en had alleen betrekking op het tractement,
nlain that the brother will no longer say, "Brother waarbij dan door haar de verzekering gegeven werd
Onhoff.  you have erred" but "Brother Ophoff. I have dat er roor dit geld een dienaar beroepen zou  worden.
erred."                                       G. M. 0.        Hieruit volgt dat er bij de kerken, welke geen subsidie


a54                                 T H E   S T A N D A R D   B E A R E R
               -..lll--&.-                    .__ll.-l____-_----.._l__.l.-            -11 __--._ -__.-
voor het tractement van de overheid erlangen, van Hence, "Handopening" must be made to signify the
geen "Bandopening" sprake kan zijn."                       action of the state consisting in its opening "its hand,
       Thus, according to the testimony of Bouwma, as that is, consisting in its granting the support. So
sustained by that of Jansen, the "Handopening" con- much for the origin of the usage.
cerned only the salaries of ministers. Now it is true,        We may now pass on to  the second question : "What
as Heyns avers, that the government required of +&e did the "Handopening" become in the churches of the
churches not in  al1 but in some provinces that they gain Seccession of 1836; in the Chr. Ref. Church of Ameri-
its permission to call. But it is not true that either ca ; and in our own Prot. Ref. Churches  ?"
the gaining of this permission or the granting of it by       Firstly, what did "Handopening" become in th.e
the government constituted the "Handopening". This churches of the Seccession. In Heyns' Kybernetiek,
can be proven. The "Kerkelijke Geographie" of  Ba- we happen upon a statement that reads, (Heyns here
chiena  contains a statement asserting that the rule to speaks of the churches of t.he Seccession) "Sederd is
the effect that before a church, looking  foreward  to     dit gebruik op kerkelijk gebied overgegaan, om nu bij
asking the state to pay the salary of the minister it      de  Classis  "Handopening" te vragen, gelijk men dat
contemplated calling, extend the call, it first gain per- vroeger deed bij de overheid". Whereas Heyns took
mission of the state to call, - this rule, we learn from the "Handopening" to have been the action of the
the aforesaid work, was imposed only upon the `Hervormde' churches consisting in their seeking and
churches in the provinces of Zuid and Noord Holland. obtaining from the government the right or permission
Why upon these churches and upon none others, the to call a minister, this statement of Heyns is an equiva-
writer, to whom we here appeal, does not say. But lent to the statement that in the churches of the  Secces-
the point is this: the state came with the requirement sion, "Handopening" came to be an action on the part
in question only to the churches in the two aforesaid of the churches consisting in their petitioning the
provinces. On the churches in the other provinces the classis  for permission to call. He even  avered in his
rule was not imposed.      Thus, these other churches Kybernetiek that "Handopening" as he defined and
could apply for the support without complying with desired it for the churches in America received the
this law. This shows that the "Handopening" proper sanction of a netherland Reformed (Gereformeerde)
concerned indeed solely the salaries of the ministers.     synod. Are these statements of Heyns true? They
   The question is whether originally the term "Hand-      are most untrue. Heyns, as can be expected, failed to
opening" signifies the action of the churches consist- prove his contention. Yet he did make the attempt.
ing in their soliciting this financial aid or the action by an appeal to an article found in the Acts of the
cf the state consisting in its granting this aid. To Netherland Reformed Synod of 1893. The article reads
state the question otherwise. Did originally the term in part, "Bij *bet advies der Classis  komt ook de vraag
"Handopening" denote the action of the churches  con-      in aanmerking of de beroepene gemeente in staat is
s'sting  in their opening their hand to receive the aid or den beroepenen leeraar  naar den eisch van Gods Woord
the action of the government consisting in its opening te onderhouden." This is Heyns' proof. But it is no
its hand to impart the support. According to Bouwma, proof. There is certainly a vast and essential differ-
the term "Handopening" denoted the action of the ence between the requirement of the ruling quoted by
churches consisting in their receiving the aid. In his Heyns and the "Handopening" as he defined and de-
delineation on the usage in question, we read,  "Hand-     sired it. To ask a calling church whether it is able
opening" duidt  aan dat iemand de hand opent om  ezn       to support a minister, is one thing: to require of the
gave te ontvangen. This statement of Bouwma can calling church that it petition classis for permission
only be made to apply to the action of the churches to call, is quite another thing. Yet Heyns wrote, "Ein-
consisting in their soliciting the aid. The church, ac- delijk komt, gelijk de Nederlandsche Synode van  1893
cording to Bounwma, approached the state with open uitsprak, bij het  advies der  classis ook de vraag in
hand for a gift. This was the "Handopening". But aanmerking of de beroepene gemeente in staat is den
this conception can not be the correct one. It does not beroepene leeraar naar den eisch van Gods Woord  te
agree with the expression "Om Handopening vragen". onderhouden."              Heyns continued, "Dit," namely, the
The churches, it is always said, "vragen om  hand-         question put by classis to a calling Church, whether
opening".     Now if "Handopening" consisted in the it is able to support a minister, "Dit wordt genoemd
church applying for the gift, it could and can not very het aanvragen bij de  classis om handopening, d.i. van
well be said that the churches ask for "Handopening".      haar toestemming om na hot vertrek van een predi-
For the "Handopening" would then have to be taken kant een anderen te beroepen. Sedert is dit gebruik
to mean that the churches petitioned the state to grant op kerkelijk gebied overgegaan. . . . en voor Neder-
them permission to ask for aid. This certainly the         land heeft de Synode van 1893 in de boven aangehaalde
churches were not required to do. What they did is to uitspraak daaraan sanctie gege,ven."  We remark. th::
simpIy solicite this support. And the government re- "Handopening" as Heyns defined and desired it for his
sponded with granting  t.he support they asked for.        churches could not have become the usage in the


                                     ,THE  S T A N D A R D   B E A R E R                                            465

churches of the Seccession, for the simple reason that     Chr. Ref. church? How does this membership conceive
"`Handopening" as defined by Heyns never existed in of the "Handopening"?
the "Herformde" church of the Netherlands and does             It is certain that in the consciousness of the mem-
not exist in this church at the present time.              bership of the Chr. Ref. church, "Handopening" is an
   What then was and is the "Handopening" in the action consisting in the calling church petitioning the
churches of the Seccession and in the "Gereformeerde" classis for permission to call. Consider firstly, that
churches in the Netherlands of this day? If the Nether-     Heyns was at school. And as professor, he succeeded
land authorities on Church Polity were using the term pretty well in gaining his students for his conception
"`Handopening" today (these authorities are not using of things. T,hrough the channel of his students, who
the term) they would say that "Handopening" is an became ministers of churches, Heyns' views found their
z&ion  ccnsisting  in the classis or group of financially way into the minds and hearts of the members. Second-
able churches resolving to grant financial support to ly, also in the consciousness of the membership of our
a needy church ; and that asking for "Handopening"         Prot. Ref. churches, "Handopening" is an action con-
is an action on the part of this needy church consisting sisting in the calling church petitioning  classis for the
in applying for this aid.                                  permission to call. Now consider that we as  churches
   However, in the Netherland the authorities on Re- are a chip offthe  old block ; and that this block in our
formed Church Polity, do not employ the word  "Hand-       case is the Chr. Ref. Church. Fact is that we took
opening" to signify the action of classis consisting in this erroneous view of "Handopening" with us, when
its resolving to grant financial support to a needy we left the Christian Reformed church. Where else
calling church. These authorities make it a point to       did we get it? My point is that the fact that our
avoid this term, the term "Handopening". They do so, conception  of "Handopening" is what it is, is con-'
in that for them "Handopening" means but one thing, elusive proof that in the consciousness of the members
to wit, the action of the Netherland Government con- of the Chr. Ref. church, "Handopening" is what I
sisting in its paying the salaries of ministers in the said it must be; for we are out of that church. Fact
established church. These authorities without fail al- is, that as to our conception of "Handopening" we are
ways define "Handopening" as consisting in this  ac-' followers of Prof. Heyns. Now Heyns' conception
tion. So J. Jansen in his  "Korte Verklaring van de of "Handopening" was but a scion of a theory of
Rerkenordening". Wrote Jsnsen, "Dit is geen "Hand-          Church Polity that is thoroughly hierarchical and thus
opening", want deze werd niet door de gemeente aan          unscriptural and unreformed.          The implication of
de  classis,  maar  door de  classis  aan de overheid  ge- this last statement is that the action of a calling church
vraagd  en we1 om het tractement van de overheid voor       consisting  .in .petitioning  the classis for right to call,
eene andere kerk te ontvangen." So if the question is thoroughly wrong. The congregation need not and
were put to these authorities, "Have you "Handopen- must not do this. The congregation has this right
i ng" in the circle of your churches?" their answer and therefore cannot receive it from the  classis. And
would be an emphatic  nny.                                  it is the solemn duty of the congregation to exercise
   Let us now have regard to the Christian Reformed         this right, if able to support a minister. And for the
churches of America. That these churches have "Hand-        exercise of this right therefore it need not gain permis-
opening" is certain. The question is, what is the offi-     sion. Doing so, it stands in the view t.hat classis may,
cial  conception  of `"Handopening" in these churches? if it deems that it must, forbid a congregation to call,
:!nd the answer, there is no conception of "Handopen- in the interest of the federation (kerk verband). But
ing" in these churches, that can be called official, as     classis may no more forbid a congregation to call than
no synod of these churches has ever defined the usage,      it may forbid it to worship God. Every congregation
declared in the name of the churches what it wanted         has dire need of a pastor, to feed it, to administer to
this usage to consist in. No synod of these churches        it the word and the sacraments.           If there be no
has even so much as  sanctiloned  the usage. Thus,          pastor there is no ministration of the Word, no  break-
as to what "Handopening" is in the Chr. Ref. church,        of the Bread of Life. How then may a classis  forbid
we can learn nothing from the Acts of synods. Prof.         a congregation to call. If it may not, this asking the
Heyns at one time attempted to have synod officially classis for permission to call has no meaning.
sanction "Handopening" as he defined and wanted it              Let us now return to our own churches. Yes, we
to consist, namely, in the action of the calling churches too, have the "Handopening". Repeatedly we hear the
consisting in their petitioning  classis for permission person who happens to be the presiding officer of clas-
to call. But the professor failed in his attempt. Pet sis say "Congregation x asks for "Handopening". And
t.hese  churches have "Handopening". The regular when the motion to grant the request is put to a vote,
custom in  the, circle of these churches is that the call- a heavy chorus of yeas resounds through  t.he room.
ing church asks the  classis for "Handopening".             Then the whole  classis wonders for a moment just
   Let us now raise the question: What is "Handopen- what it did when it passed the motion. Nobody knows
ing" in the consciousness of the membership of the          for certain. And the delegates who asked for "Hand-


456                                    T H E   S T A N D A R D   B E A R E R
l-.l__--". --." ..-... __I_ - ..--.. "..-._-_l-.,,_l______.                    l_l-
opening" go home, thinking that they have received therefore express myself thus: not, why refrain, but,
something, Actually, they obtained nothing. What why adopt, a term so disgraced by pernicious mean-
have they obtained? Right or permission to call a ings clinging to it.
minister? Impossible, as we have shown. What have                 Therefore the undersigned suggests that  Classis
they  oht.ained?  The promise of financial support  on         pass a motion to read:
the. ground of having received "Handopening"? Nay.                Moved and accepted that we as churches eliminate
What congregation has ever received support on this from our ecclesiastical vocabulary the word "Hand-
ground ?      So what has that congregation received? opening".
Jhsolutely  nothing.                                              Reasons :
       In conclusion the undersigned urges the following:         1. We have no need of this term as the action that
       1.. Let us understand what "Handopening" cannot it could b,e made to signify already has a name, the
possibly be, namely, an action of the calling churches name clns.rsicnle steun.
that consists in their asking the classis. for the right          2. The term "Handopening" is too much disgraced
and the permission to call or an set consisting in the         by the unscriptural meanings that it has, to be retained
classis granting this permission.                              or adopted.
   2. Let us understand  t.hat the word "Handopening"             a. In the established church `of  th.e Netherlands it
can be allowed to signify nothing else than an action is being used as the name of an action consisting in th.e
on the part of the clasSis consisting in its resolve Co        government paying the salaries of the ministers in
grant to a needy calling church financial support.             the established church.
   R. Let us as churches when not in need of support,             b. In the consciousness of the members of the Chris-
refrain from applying for "Handopening".                       tian Reformed churches of America and also of the
   4. To prevent ourselves as churches from ever again members of our own churches it is the name of an
in the future returning in our thinking to the wrong action consisting in classis granting to churches the
course, described in this report,  &he undersigned begs right and permission to call a minister of the gospel.
to be allowed to suggest that classis pass a motion to            3. By adopting or retaining this name "Handopen-
read : "whereas Handopening in the circle of a group of ing" we actually expose ourselves in the future and in
churches that desires to be reformed, is and can be our generation to the danger of returning in our think-
nothing *less than an action on the part of the Classis        ing to the unscriptural meaning that the name now has
consisting in  its resolve to aid a needy calling church, in our land.
only such churches, that are in wed of support, shall             4. There is no conceivable reason why we as
apply to classis for "Handopening".                            churches should recoil from dropping this term.
   But the undersigned  Comes with what he considers              a. Our dropping this name will certainly not render
to be a better suggestion. Why not drop the name it impossible or impermissable for the classis to aid
.."Flandopening"  altogether? The reason? The word needy churches.
"Handopening" has an exceedingly malicious connota-               b. The dropping of this term does not render it im-
tion. It was coined by the established church in the           permissable  for the  classis to ask a calling  chul*ch
Netherlands to do service as the name of a thoroughly whether it is able to support a minister of the ,rospel
unscriptural custom or usage, - a usage consisting in if only this asking be not defined as an action on the
the government paying the salaries of ministers. The part of the classis consisting in its granting to a calling
word still renders this service in the established church church the right to call.
nf the Netherlands. In the consciousness' of the mem-             5. Rightly considered, the term is not ours but be-
bers of the Chr. Ref. churches in the United States and longs to the established church of the Netherlands by
also of our own churches, the word "Handopening" is which it was coined. To use it, to adopt it, is to appro-
the signification of an equally unscriptural custom or priate what does not at all belong to us. And this in
doing, to wit, a doing that consists in the calling church plain English, is stealing.
petitioning the  classis for the right and permission to          It would not enter our minds, for example, to ap-
call. W,hy  retain a term or name so besmeared with propriate as a name for our churches, the name Chris-
unscriptural meanings? Is there any real need of `ihis,        tian Reformed. Why not? One reason is that the
Can we not do without  the word? Fact is that we have name is already in use and that we therefore have no
been doing without this word all along. "Handopen- right to it. Well, the same is true of the term "Hand-
ing", I said, can only be made to be an action of the          opening".
Classis consisting in granting financial support to a             This last suggestion was followed, A motion SLS
needy church. Now the classis has been doing this all made and carried to eliminate the word  "Handopening"
along, namely, granting support to needy churches. from our ecclesiastical vocabulary. Thus the Prot. Ref.
But has this action been known among us as "Hand-              churches have purged themselves of the wrong  usago
opening" ? Assuredly, not. It means that, rightly con- consisting in a calling church asking classis for per-
sidered, we have been doing without this term. I must mission to call a minister.                        G. M. 0.


                           A   R e f o r m e d   S e m i - M o n t h l y   M a g a z i n e
               PUBLISHED BY THE REFORMED FREE PUBLISHING ASSOCIATION, GRAND RAPIDS, MICH.





Vol. XIII No. x0 Entered  as second class mail
          2           * matter at Grand Rapids,  Mich.        AUGUST 1, 1937                          Subscription Price, $2.00

                                                                           Beware of such !
         M ' E D I T A T I O N
                                                                           Who shall enter?
                      The Only Way                                         Which is the way in which one; in "that  day",
                                                                        shall enter the Kingdom of heaven?
                      Not  ,every one  thnt  smith  ends me                Not every one! And not even every one of those
                   Lo~rd, Lord, shall enter into the kingdom that say : Lord, Lord ! Not those that profess Him
                   of  hsaverq  but he  thefi  do&h the  ~wi1.l         with their mouth, while they love iniquity. But they
                   of  nay  Father which is  in  heaven. Many and they only shall enter that walk in the way in which
                   will  my unto me in that day, Lord, Lord, they do the will of His Father which is in heaven !
                   have we not prophesied in thy  mxme?                    What then, is that kingdom of heaven?
                   and in thy name have cast out devils?                   It is, first of all, most decidedly a kingdom, a
                   and in  thy  name  dorm  mtxny uwnderful spiritual-ethical domain in which God rules as King,
                   works  ? And then will I profess  u.nto in which He isuues His precepts and makes known His
                   them,. I  nevuF1"   kneuy you: depart from will, in which He is sovereign and is the sole Ruler
                   me ye Chat work iniquity.                            and Judge, in which His will is strictly  and exciusively
                                                  iwatt  . 7.-21-23.    executed, and all other wills are wholly in subjection
   Beware  of them !                                                    unto His. It is, moreover, the domain, ih which the
   For, false prophets they are!                                        Most High rules by grace, by His own grace, so that
   And be doubly on your guard against them, lest all hearts are gladIy in subjection unto Him and all
ye be deceived, for they come in'sheepsclothing, while wills delight to be in harmony with the will of God.
inwardly they are ravening wolves !                                     For, Sovereign is He over all the world by His divine
   Their appearance is such that in their company you power, yet, that does not make the world a kingdom
might feel  1 safe, for they appear, indeed, to be  travel-             of heaven. He ,has dominion in heaven and in hell and
ling to the kingdom of heaven; fact is, however, that over all the earth. Not only the angels  that are
they have no part in that kingdom, are wholly of this in heaven and the righteous that are in the earth and
world and have their end in perdition.                                  the saints that are in glory, but "also the forces
   Lord ! Lord ! Say they to Jesus. And you might of darkness, the devil and all his host, are in subjection
be attracted by th.eir  profession.                                     under Him. He executes His will arid no one ever did
   Many wonderful works they do. For, devils they nor ever shall resist Him. For, our God is in the
c*ast out, the world they make a good and clean place heavens and He doeth all His good pleasure ! Yet, in
to live in, they prophesy in the name of the Lord they the kingdom of heaven He rules, not merely by His
profess. And easily you might be tempted to seek their power, but by the sweet influences of His grace. In
company and to travel their way. . . .                                  that kingdom all look up unto Him, waiting for the '
    Yet, one thing th.ey lack!                                          Word that proceedeth out of His mouth; all know His
    The one thing For, th.ey do not do the will of our will and delight in His service. And all that breathes
Father which is in heaven.                                              constantly gives glory to Him that sitteth on the  khrone
    However strikingly they may resemble the sheep, saying: Bless the Lord !
they are still wolves !                                                    It is the kingdom of heaven.
   Ravening wolves, seeking to devour you!                                  For, it has its origin and source in heaven and


458                                          T H E   S T A N D A R D   B E A R E R
                I_                  -.--"         - A - - -              -                      .-_,
comes down out of heaven, always out of heaven, and yet we are sinful; we are citizens of heaven, and our
cannot rest until it has embraced all the universe to its       walk is in heaven, yet  w,e are of the earth earthy; we
remotest bounds, overcoming, forcing out, replacing are heirs of all things, yet we possess nothing and are
the kingdom of the devil and darkness. On earth, killed all the day long. . . .
in the hearts of men, is the kingdom of darkness, of               We shall enter!
sin and guilt and death, in which men love iniquity                In that day, of the which the Lord speaks in the
to their own destruction. But the kingdom of God text. His day !
comes out of heaven in Christ, the Servant of Jehovah,           Enter through death into life eternal!
Whom Gcd anointed Lord and Christ over all things,                 Enter into the resurrection through the corruption
in Whom the Father reveals Himself and is known, of the grave!
by Whom He plucks up the kingdom of darkness by its                Enter into the glorified heaven and earth through
very roots, in Whose blood He establishes the founda- the  final catastrophe, when the  old heavens  and, earth
                                                                                                                   .:,
tion of the kingdom of God in righteousness and justice,       shall pass away!
in Whose resurrection and exaltation at His right hand             And we shall hear the voice of Him that sitteth on
He realizes that kingdom centrally, and from Whom t h e   t h r o n e :
the kingdom of God descends out of heaven into the                 Behold, I make all things new!
hearts of men, when He returns in the Spirit to dwell
in them and abide with them forever!                                                                       b
       And even so the kingdom of heaven is still coming!          Who, then, shall enter?
       For, it is not yet consummated.                             Not every one !
       It will come in "that day" in  khe day of Christ.           For, lo ! they that shall enter have already entered
With Him it will come out of heaven, in heavenly and the door is shut ; yet you may still hear voices from
beauty and glory, to embrace all things in the new without clamoring for admittance, evidently claiming
heavens and the new earth in which righteousness that they have a right to a place among the blessed
shall dwell. Then the New Jerusalem shall descend that entered the kingdom of heaven. And they call on
out of heaven from God in the beauty of perfect holi- Him that is set over the whole House of God. . . .
ness, in the glory of heavenly perfection. The former              And, hark! they call Him Lord !
things shall pass away and all things shall be made                And, hear them plead ! Lord, Lord, the door is
new. Death shall flee away and all darkness. There shut and we are still without, we, who surely belong
shall be neither sorrow nor crying. God in Christ shall         within  ; did we not ,prophesy  in Thy name? Did we
be all in all and we shall see face to face and know even not cast out devils in Thy name? Did we not perform
as we are known !                                              many wonderful works in Thy name? Should we, then,
       The kingdom of heaven shall have come perfectly! because we professed Thy name, and in that name
       And even as this kingdom is already come and            prophesied  an,d fought evil and improved the world
yet is still coming and shall come in "that day", so the       and accomplished many marvellous things, not be al-
subjects of that kingdom do enter into that kingdom lowed to enter into Thy kingdom? Surely, us of all
now, here upon earth, and shall enter into it in the men Thou canst nut cast out! . . . .
day of its final consummation.                                     Shall the Lord from within hear their plea? . . . .
       For, spiritually we enter into that kingdom, when           Should He not open the door and let them in and
the Lord of that kingdom through His Spirit enters             give them a place of honor among His blessed saints
into our hearts, when He translates us out of death in the kingdom of glory?
into life, when He calls us out of darkness into His               For, behold, these men speak the truth! You may
marvellous light, when He breaks our hearts into true recognize them, as those that, in this world, had the
contrition and fills us with sorrow after God, when He name of Christ on their lips. They professed Him
makes us one plant with Him in the likeness of His as their Lord. Emphatically, devotedly, more so than
death and resurrection, when He causes  us to hear many that are now within the kingdom of glory in this
His voice, speaking of forgiveness of sin, of righteous- day of Christ, they confessed His name! Lord, Lord!
ness in His blood, of the  a.doption  unto children, of the they said. They spoke of Him in private and in public.
will of His Father which is in heaven; when He makes They professed Him, some of them from cathedrals
US  wholly willing to call Him our Lord and to serve           and pulpits, in lecture-rooms and houses of worship.
Him with body and soul, with mind and heart, even in They #did prophesy in the name of Christ. They spoke
the midst of a world that lieth in darkness. . . .             of His Kingdom and its righteousness, at home and in
       Yet, we still must enter!                               far heathen lands. They glorified His name as the
       For, truly we have eternal life even now, yet we good Man of Galilee, in Whose steps we must follow,
also lie in the midst of death. For, the spirit is life        Whose work we must do, Whose example we must fol-
because of righteousness, yet the body is still dead           low, in Whose name we must save the world ! And
because of sin. Here we are, indeed, saints in Christ,         many devils did they cast out ! Always they fought


                                    T H E   S T A N D A R D   B E A R E R                                              459
                                        -.--.
the devil of drunkeness, the devil of debauchery, the            And fail not to mark the false note in their plea,
devil of hatred and malice, the devil of war and blood-       when they appeal to their works as the ground upon
shed! They stood for peace in the name of the Prince which they would base their claim to admittance into
of peace, for righteousness among the nations and in the kingdom of glory !
society in the name of the King of righteousness. Wise           They  prophesied ; they cast out devils ; they did
men, honest men, devoted men, mighty men. . . .               many wonderful works !
   The very best of this world !                                 Their own works constitute the basis of their plea!
   Shall not the Lord  harken to their plea?                     Their righteousness is the righteousness of works.
   But hark! The voice of the Lord, stern, austere,              The righteousness of the pharisees and  sadducees.
implacable ! Depart from me, ye that work iniquity!              The righteousness of man.
I never knew you !                                               Not  the righteousness of t.he Kingdom of heaven,
   How terrible!                                              which is the righteousness of God in Christ.
   .Is it, then, after all possible, that we shall all de-       Not every one that saith Lord, Lord ! . . . .
ceive ourselves? Is there, then, reason to fear, that we         Depart from me!
also shall think to enter in and shall be cast out; that
instead of hearing the blessed summons: come, ye                 But who shall enter?
beloved of my Father! we must hear the terrible:                 There is an only way: the way of doing the will of
depart from me ; I never knew you!? . . . .                   His Father which is in heaven!
   But consider, then, once again these men, that  p1ea.d        And, then, do not forget that it is merely the way
for admittance into the kingdom of heaven, attend in which, not the ground upon which one can possibly
unto their speech, and mark the words which the Lord enter that kingdom.
addresses unto them, and judge for yourselves whethe>            The sole and only ground upon which you and I
they be of Christ.                                            shall be able to plead for a place in that kingdom of
   Note, first of all, that the works of which they eternal life and glory, is gruce, free grace, sovereign
speak are not necessarily works of the kingdom of grace, the grace that was revealed in the Lord Jesus
God. 0, truly, they said Lord, Lord, like the most Christ, when He, the Son, came into the likeness of
devoted of Christ's brethren, but remember  that it is sinful flesh and for sin ; when He descended into the
quite possible to honor Him with our lips, while our dark vale of our deepest woe, with our sins and our
heart is far from Him. They prophesied in His name, transgressions upon Him, there to bear the wrath of
but consider that, first, it is not impossible that a man God in our stead and to carry away our iniquities for-
prophesies in the name of the Lord, teaches and ever; when He arose from the dead and in that resur-
preaches, that he even proclaims the truth of the rection received testimony from the Father that He
gospel in a fashion, while he walks in th,e way of iniqui- is righteous, that He, indeed, finished the work the
ty ; and, secondly, that many prophesy in the name of Father gave Him to do.
Christ falsely, preaching as the gospel what is but the          Jesus, crucified and raised from the dead, - that .
false philosophy of man. They cast out devils and per- is the ground upon which we enter that kingdom, now
formed works which in their own eyes and in the eyes and in "that  day".
of the world were, indeed wonderful, and they pro-               For, our righteousness must exceed that of the
fessed to perform them in the name of Christ, but re- pharisees and scribes !
member that all these mighty works were external, not            Yet, to do the will of His Father which is in heaven
of the heart, and that a man may do them without is the way in which they walk that enter into the king-
loving mercy and truth and righteousness and with- dom of glory !
out ever offering to God the sacrifice of a broken               Another way there is not.
and a contrite heart. . . .                                      For them, for whom Ho died and whom He justi-
   Such were these men !                                      fied in His blood, He also makes partakers of His right-
   For, the. Lord judges of them that they work in- eousness by His Spirit and Word, through faith. He
iquity!                                                       renews them ; he calls them ; He in&ills into them the
   And not only was their heart far from the Lord, love of God, the Love to God ; they believe  ; they repent,
not only did they profess the Lord and loved and              theyseek  the cross ; they find forgiveness ; they become
worked iniquity in their heart, but they also actually children of God, children of light; they have their de-
:tn,d openly wrought iniquity ! For, it is, indeed, pos- light  no longer in iniquity, but in the precepts of their
sible to cast out devils and serve the Devil; it is pos- God. . . .
sible to profess the name of Christ and to despise and           They also say: Lord, Lord!
persecute His people ; it is possible to prophesy in the         And they manifest it in their walk, that he is their
name o,f the Lord and to crucify Him. . . .                   Lord indeed !
   It is quite possible to insist that you shall adopt           Doing the will of His Father!
the mark of the Beast in the name of Christ! . . . .             The only way !                               H. H.


                                   T H E   STAN.D.ARR`D+BEA'R,!ER                                                 469
-__-          _-I_-                   ___I            .l_l._  ..---
                                                           Very clearly the speaker pointed to the injunction as
            Our  Mission Festival                           such, whereby Abraham was not merely to ask the
                                                           the children that they should walk in the ways of the
   Our North-W&t  Iowa churches this year enjoyed Lord, but rather that Abraham was to COMMAND
their first Mission festival in history and according his children. Secon8dly we were reminded as to the
to ,the testimony of all we have spoken and present, contents of that command, namely, that the children
the day was a marked success. The fifth of July walk in the precepts of the Covenant God. Very ably
dawned most beautiful and bright. A perfect day for did the speaker apply this to all .the instruction we
out of doors under the canopy of God's heavens. As a are to give,  unto our seed, not only on ithe Sabbath
result a large crowd was steadily moving into the           days, but continually and throughout the week, in the
grove of Mr. G. De Jong at Perkins, Iowa. Not only          home, in the church and in the school. He pointed out
of our own Protestant Reformed Churches, but we also that thus our mission work can have a blessed be-
recognized many faces of those  be180nging  to the Chris- ginning, by bringing the truth of God's etetrnal decree
tian Reformed Churches. I think it may safely be re- first unto our,, own seed.  .Finally he also pointed out
ported that we had the largest 4th of July crowd on the blessed fruit of such instruction, namely, that thus
record. Whether this `were due to the ideal weather, our children would surely be revealed as children of
or,,to  renewed interest in our annual get-together, or God's covenant. Not as though this depended on our
in the fact that we were able to procure the services instruction, but only in the way of that instruction did
of three of our well-known preachers, we do not know. God realize His covenant and bless the believer in his
`P&haps all these reasons&ombined  to draw the crowd.        seed. This speech was given in the Holland language.
   The program for the `day began with the annual                      The second speaker of the afternoon was.Rev.  M.
ba&game  at  X0:30 in the morning. We have this in Gritters of Holland,  Mich. He spokeon the words of
the morning for the young folks, who take the greatest David concerning the Banner raised in the name of
interest in a ball-game always manage to be present the Lord. The idea of the banner was first made plain,
then. In Michigan it was generally the-older people ,namely, that a b,anner  is a symbol. Even as a nation
that came in the morning and the younger element has a banner, thereby distinguishing that nation from
would then come later during the day. However, this others and symbolizing certain qualities of that na-
is not the case in the West. When the young people tion. The banner spoken of by the inspired Poet, was
get a day off from their hard work, they like to make the symbol, or revelation of the Almighty God of Israel.
it as long a day as possible. Hence the ball-game was And the whole revelation of that God was His Banner,
held in the morning. This game lasted until 12 o'clock bespeaking power and grace, wisdom and truth, right-
sharp. From 12 noon until  I o'clock P. M. lunch or eousness and all divine virtues. By raising that ban-
dinner was enjoyed by many. A canteen on wheels ner the people of God show their distinction from all
had been procured for the day at which coffee and light other peoples, and reveal the glorious virtues of Him,
lunch could be had, as well as nearly all kinds of re- Who alone is glorious and good. This again was ap-
freshments and smokes. During this noon hour many plied by the reverend to our missionary activities. This
more people arrived, so that when the rest of the raising of our Banner in the name of the Lord, de-
program for the day began we had the seats pretty manded strength and courage and wisdom, by also our
well  fill$d with others sitting on the grass.               Missionary, and this in turn was made possible by our
    The afternoon program  was opened with prayer support in both prayer as well as the willing and cheer-
by  tthe President of the day, Rev. L. Vermeer, and ful giving. This speech was given in' the English
also with singing Pslam 89 :I.. After the opening a language.
few song numbers were rendered by the Rock Valley                      Finally our Home' missionary, Rev. B. Kok, spoke
Quartet. This quartet has become rather famous dur- to us in his own forceful, and pleasing way. He chose
ing the past year or two for its fine singing and har-       as his main theme, the task of the missionary and
.mony. This men's quartet receives many invitations throughout his speech at the same time gave us a
to sing at various churches as well as over the radio. wonderful explanation of the  parabIe of the bride
We hope these young men may continue their fine chamber being f?.lled with guests, who had been both
 work and remain true to their calling, by singing the. called and chosen. The able speaker laid all stress on
kind of songs that reflect the principles of truth as         the fact that he would not be able to do any mission
confessed by our Prot. Ref. Churches. Another song work if he had to go out from the very wicked theory
number was rendered by two girls of our Hull church of many today, namely, that winnfng of souls were
 ontiitled:  The World is Not My Own.                        the duty and calling of a ,missionary. Nay, rather, it
  The first speaker on the program was Rev. J. De             was only too manifest from Scripture that very often
 Jong of Hudsonville, Mich. He spoke to us concerning the duty is to make the heart of certain people of the
the injunction of the Lord unto Abraham to command covenant fat, and that it was surely not the object of
his children to walk in the  ,way of God's precepts. the Heavenly Missionary, Christ, to seek and save as


 470                                   T H E   S T A N D A R D   B E A R E R                          C
many as He could. Very often the duty is: Go and
make the heart of this people fat, that, having eyes           Het Voorttrekken Der  Kinderen  Israels
they see not, and be converted. But the chosen ones,
 who also were drawn by the power of God's Holy                  De kerk des Heeren bevindt  zich in de wereld
Word, are also called out of darkness into God's  marvel-     van Gods antithese, aangezien Hij haar Zelf midden
lous light. An,d thus the only task of the missionary in de antithese heeft geplaats.             Immers God  heeft
 in principle is the same as any called minister of the het zedelijk leven zoo verordend en geschikt, dat  nie-
gospel, namely, bring the full counsel of God to all mand twee heeren dienen kan. De mensch heeft over-
 unto whom the Lord God sends him, and the fruit of eenkomstig  de voordurende beschikking Gods altijd
:this is surely the bringing in of the chosen of the den eenen lief en haat den anderen ; Hij hangt of den
 Lord.      This speech was given also in the Holland eenen aan en veracht den anderen. Beiden  Gcd en
 language. Personally we would like to see this speech den Mammon dienen is  geheel  onmogelijk.
appear in print in the  EngIish language also.                    Het is ook, om bovengenoemde zeden, onmogelijk
                                                              om ooit neutraal te wezen  in betrekking tot God en
        After the speaking many games and races were Zijn koninkrijk. Alle z.g.n. neutraliteit moet gebrand-
 enjoyed by all. Thi's  work was well done and arranged merkt  als opkcmende uit den Booze. God gedoogd
 by our Students, who had charge of all sports. These het niet dat iemand neutraal  zal zijn tegenover Hem,
 games and races. took until  4:30  after which it is time    Zijn Christus, Zijn  kerk,  Zijn zaak te  midden  van
 for most farmers to go home for the evening chores.          deze wereld. We zijn  of voor God,  of we zijn tegen
' But God had given us a blessed day together, and            Hem. Dat is de wet der antithese! Dit is een  on-
 especially we must commend our youth in being pre- tegenzeggelijk feit !
 sent nearly 100 per-cent. Once more we wish to ex-               En juist omdat we of in de duisternis wandelen,
 press our heartiest thanks to all who took part, as of in het licht, dat we Christus, of van Belial zijn,
 well as to Mr. De Jong for donating the use of his daarom dienen we voorzichtiglijk te wandelen als de
 grove. Surely the heavens declared unto us the glories gemeente des Heeren, en steeds onszelf te onderzoeken
 of our God and the firmament revealed His wondrous of we in het geloof zijn. Daarom is het ook dat we
 handiwork. Thus far God has given unto our North- geroepen zijn van Gods-wege om voorwaarts te trek-
 West Iowa farmers prospects of a bountiful harvest, ken door dit Ieven heen, naar het Sion dat boven is.
 and we pray for humility and gratitude so that we            Stil-staan  is ten eenenmaal niet mogelijk. Wie meent
 may continue to see His gracious hand, even as it was        stil te kunnen staan, die bedriegt zichzelven ; en  wan-
 good of Him to have  *caused us to feel His hand in delt niet in de waarheid. We  doen van  tweeen  Pen,
 times of drought in the past.                                we gaan of voorwaarts, of we gaan achterwaarts. EI
                                                .L. v.        is  of een gestadige toename  of afname; er is  of ver-
                                                              meerdering  of vermindering. Wie niet toeneemt in
                                                              de genade en kennis van  onzen  Heere Jezus Christus,
                                                              die verachterd in de genade. Stilstand is er niet.
                                                                  Laat ons met deze dingen  voor oogen als kerken
                                                              acht hebben op onszelven. Laat ons met vreeze en
                     PLEASE NOTICE                            beving wandelen, opdat we niet achterwaarts wijken,
                                                              en kerkelijk den dood en ondergang ervaren. We gaan
        Send in your subscription money for the Standard als kerken in een zekere geestelijke richting,  en deze
 Bearer, to :                                                 richting is of ten goede of ten kwade. We gaan sls
                                    Mr. R. Schaafsma          kerken of van kracht tot kracht steeds voort, of we
                                                              gaan gestadig van het  rechte  spoor van Gods  ver-
                                52.4 Henry Ave., S. E.        bond af.
                                                                  Ret gevaar voor achterwaarts wijken voor onzc
                                                              kerken  is niet slechts denkbeeldig. De geschiedenis
                                                              van de kerk van Christus door alle eeuwen heen leert
                                                              ons, dat er altijd weer is een afgaan van de zuivere
                  ATTENTION, Treasurers                       lijn.    Daarom het voortdurend bevel, om  tech niet
                                                              op te houden in het waken, strijden, en  om te  volhar-
        The new address of the Treasurer of our Protes- den tot het einde toe, opdat niemand onze kroon neme.
                                                              Daarom is het  goed om telkens wederom herinnerd  te
 tant Reformed Theological School is:                         wcrden  aan onze specifieke  plaats  en roeping te midden
                                         D. Jonker,           van de wereld waarin we leven. Daartoe wenschen
                                924 Worden  St., S. E.        we ook deze gelegenheid  te gebruiken. De bazuin moet ,
                                  Grand Rapids,  Mich.        steeds weer  aan de mond. Want de onvergetelijke


474                                     T H E   .STANDARD  B E A R E R

Rechtvaardig en waarachtig zijn uwe wegen, Gij,  Ko-
ning der heiligen ! Wie zou u niet vreezen, Heere ! en                                      Varia
uwen naam niet verheerlijken? Want Gij zijt  alleen
heili'g ; want dle volken zullen komen, en vcor u aan-                             NEW PERIODICALS
bidden ; want Uwe oordeelen zijn openbaar geworden."              During the course of the last few years the number
Openb. 15  2-4.                                               of religious periodicals is again on the up-turn. This
       In dezelfde mate, dat wij in het geloof voorttrekken may in part be accounted for by the noticeable relief
in de kracht van zijne kracht in elk opzicht, zullen we       from the financial stress incident upon `29. There is
in de levende hope dit overwinnings- en Gode-verheer-         a new type of  magazin*e  which digests articles .from
lijkend lied van Mazes  en het Lam aanheffen ! En zul- others and prints a synopsis of these articles. From
len we ons nu verblijden en verlustigen over grooten the digestion process the articles undergo, these maga-
vrede, en zullen we ens verheugen in den ondergang zines usually have the name "Digest" appearing in
van den vijand Gods en van Zijne gemeente.                    their full name, as e.g.  The Reader's Digest.  This
       En de kerk, die dit zing-t, al voorttrekkend heeft type of magazine is also entering the field of religious
toekomst.       Die gaat van kracht tot kracht steeds         magazine&.        One of these is called the "Religious Di-
voort, en zal haast in Sion  vcor God verschijnen. Zal        gest", published by Eerdmans Co. As far as I am
met al de verlosten straks het eeuwig Hallelujah lied ,thus far acquainted with it, it does not intend to appeal
aanheffen !                                                   only to the Reformed circle, but to the Lutheran, etc.,
       Laat ons dan voorttrekken op Gods bevel, in Zijne as well. One grave objection to this, and other digest
kracht, en tot Zijne eeuwige  glorie.  Dan is er  voor        magazines, is that it gives a smattering of everything
ons eene toekomst en dageraad. Dan alleen !                   and not much of anything. Informative but hardly
                        Ik heb gezegd.                        instructive.
                                                     G. L.        One of the very latest publications, but of a differ-
                                                              ent type than the  ReligSous  Digest, is called  An Inter-
                                                              ,nutional  News  Weekly Founded  on. Christian Principles.
                                                              Only its initial number has as yet appeared. Its editor
                   COMPLETE IN CHRIST                         is the well-known John Clover Monsma, formerly a
                                                              minister in the Chr. Ref. Church, but now minister
           Complete in Christ! 0 blissful sound,              in the Presbyterian Church. The editor is well-known,
             Let saints with wonder tell;                     especially fr.om his connection some years ago with the
          `Tis full redemption wrought by blood,              ill-fated  Chtitiwz   Her&d.  The latter was intended
             That saved from sin and hell.                    to be a Christian daily paper, the new periodical a
                                                              Christian weekly news.          b the new, paper the old
           Complete in Christ! `tis wondrous grace,           Chriafxbn   Herald  under new cover? Will it go the
             In God's electing love,                          way of the former? Time will tell.
           That gave the Church a hiding place,
             And sealed the same by blood.                         Speaking of an old paper under new cover brings
                                                              :to mind the  Calvin Forum, which soon enters its third
           Complete in Christ! are all the heirs,       '     year. Several of the same men seem to be playing an
             Their names are writ above  ;                    active role in the Calvin Forwnt,  the men that also had
           The price was paid on Cal'vry's hill,              a hand in the defunct Religion a& Cul&ure. The vision
             In sweet atoning love.                           of the new magazine is broad, as was true of the old;
                                                              the same object and hope of being something in and
           Complete in Christ! `tis heaven on earth,          for the world; polluted in many ways with the same
             To feel the same within ;                        fundamental error of common-grace, only now in  a
           When  unctous power attends the word,              more advanced stage of the disease. Of the regular
             The saints rejoice therein.                      contributors the article signed by H. S. (H. Schulz)
                                                              are usually the most likely to strike a positive Re-
           Then let the Church now sing the song,             formed note and touch the heart of things. The under-
               In strains of noblest joy;                     signed does not expect much guidance into the ways
           And in the land of sweet repose,                   of positive Reformed truth from the Calvin  Forum,
               Where bliss shall never cloy.                  and is inclined to agree with the criticism made some
                                                               time ago of another reader "Too  much Forum ; not
                                                               enough Calvin". Quite correct if by Calvin is meant
                                                               John Calvin, and not Calvin College. Where, e.g., is
   NOTE: Due to illness the Rev. G. M. O., has no              John Caivin's  insistent and continual emphasis on pre-
article in this issue.                                         d e s t i n a t i o n   ?


                                  T H E   S T A N D A R D   B E A R E R                                          475
               -l.^^."l.-         -_____-           ----_                        -.-_ .-.-^. ^_- -... -..."ll
               FRIENDLY DELEGATE                           church world. Any union that is the result of com-
   On the table of our last  classis as  Prot. Ref.        promise, you can be sure, is the work not of the Spirit
Churches, held Jan. 2 and 3 at Grand Rapids, there of Christ, but of the spirit from below. The only basis
was an instruction from one of our churches suggest- of unity for the Church is unity of faith. This note
ing  classis to delegate Rev. H. Hoeksema to the Nether; Karl Barth also strikes.
lands to speak on the subject of common-grace and             Although this volume is easier to follow than others
the other matters now receiving wide attention in the of the author,  t.he thought is often quite involved.
Gereformeerde Kerken. The instruction was only ac- Those interested in the Swiss theologian ought to read
                                                           it. Its fundamental thought in as far as it condemns
cepted for information. Incident discussion brought
out that it would be worth considering  delegating Rev.    all unity at the cost of truth is refreshing.
II. Hoeksema, with his consent, as a friendly delegate                     THE WORD "OFFER"
to the Synod of said church&s, in some such the same          Several years ago I made a rather thorough study
capacity as Rev. Jansen of the Chr. Ref. Churches of of the use of the word "offer" in th,e original Latin of
the Netherlands came to the Chr. Ref. Synod of 1936 Calvin's Instit&es. A comparison of all the instances
here.  As far as I am able to judge i&he matter now,       in which the word  "offere"  is used, brought me to the
it would seem worthy of consideration, especially conclusion that Calvin did not use the word in con-
whereas the matter of common-grace will be on the          nection with the preaching of the gospel as denoting
table of that Synod. Besida, Rev. Hoeksema has been a well-formulated theclogical  conception as does "well-
and is still busy making a rather thorough study of meaning offer of grace". Calvin used the term very
the other questions that will be before the Synod, as loosely. One persistently feels that Calvin never had
for instance the questions in regard to the natures the question of an offer of grace before him as we have
of Christ, the assurance of faith, etc. We have con- *had the past years in our battle for the purity of Re-
fidence in his judgment, as do others, even in the formed truth. Generally the word "offer" is used
Netherlands. Finally, wel believe such a move would synonomously with such words as are to be translated
be in the right direction. We must seek more contact "present", "exhibit", "make known", "set forth", "pro-
with other denominations, provided this can be accom- claim". Hence Calvin uses the word in connection with
plished without the sacrifice of truth and principle, the Lord's Supper and says "Christ who is  offer4
for  .whatever  contact involves, sacrifice of truth must therein", which plainly form synonomous words as
be avoided.                                                "present" and "exhibit" simply means that Christ is
       THECHURCHANDTHECHURCHES                             set forth, presented to view by these signs. The same
                                                           thing is true when Calvin speaks of the offer of grace
    The Church and the Churches is the title of the in connection with the preaching of the gospel. In
most recent publication of Karl Barth, the Swiss theo- the context he uses words meaning "set forth", "ex-
logian whose works are at present receiving almost hibit", "present", as entirely synonomous. This is
world-wide attention. Our editor-in-cheif, Rev. H. especially clear in the original. The sad thing about,
Hoeksema, has in the past criticized the views of Prof. the English translation is that time and again the
Karl Barth. Karl Barth intends to be a Reformed translators use the word "offer" where the original
theologian.    Many gladly accord him a place in the has another  wlord  that should, more correctly, be trans-
ranks of Reformed theologians and expect much from lated "set forth", "exhibit" or some such word. How-
Barth, others insist that the similarities between his ever, there are a few instances - let me emphasize
teachings and Reformed truths are not  identitiers  and that they are rare - ,where Calvin seems to distin-
consequently fear this man of influence.                   guish the words, where he not only means that the
    This most recent publication strikes a sound note. gospel is presented but also that it is offered for rejec-
It was intended as a message from Barth to the "World tion or acceptance. Twice when this is done Calvin
Conference on Faith and Order", which meets in Edin- goes out of the way to say that this offer of grace does
burgh, Scotland, this year. The small volume (92 not imply the power on the part of man to accept it,
pages) is a  definitef  testimony against all church unity that the natural man can only reject it. In no instance
amlong denominations which is at the cost of truth, does he as much as leave the impression that man
and pleads for the unity of faith as the only God-given can of his own accord accept that which is  offeked,
basis of unity. A much needed warning in our day, nor does he imply that God on His part earnestly wills
a day that is characterized by little interest in what we the salvation of all to whom the gospel is so offered.
must believe and foolishly cries for setting aside var- The latter is definitely the intention of Point I of"24
iances in the interest of unity. "Let us  forg6t our when it speaks of a grace of God shown not only to
differences and be one", such is the slogan of many, the elect but to all His creatures and offers.as  proof
even of so-called leeders  of ,the church. IJnion  is the the well-meaning offer of salvation to all men. Calvin,
characteristic of our day on every hand, also in the whenever the word "offer" is used in distinction from


4'16                                        T H E   S T A N D A R D   B E A R E R
             ___I                                                              -_.-.--..                      -. ."
such words as "present", "exhibit",  &c.' seems to think
of man as possessing a  .will as well as a mind. The                                  Agur `s Humble Prayer
gospel not only comes to man's mind  e,nlightening  him
sufficiently to leave him without excuse, but also to                       Attend to him: "Give me neither poverty  IKL
his will demanding acceptance or rejection. In the                      riches; feed me with food convenient for  rn.2 : Lest
latter case then, the word "offer" is used. But bear I be full, and deny Thee, and say, Who is the Lord?
in mind that Calvin insists that the natural man can or lest  1: be poor, and steal, and  t.ake the name  of
only reject it and that he does no% conceive of it as a my God in vain".
well-meaning approach on God's part striving to lead                        Agur asks the Lord for food that will be  c.r:nvenient
man unto salvation but instead several times reminds for him. What does that mean?
the readers that those that reject it were thereunto ap-                    An answer to this question is possible, provided
pointed. I for one cannot conceive of Calvin  endors-                   we are willing to be led by Gods evaluation of things
`rng the first point of 1923 that maintains as a doctrine               and relationships. And certainly this is no uns..>cmly
that God is gracious also Ito the reprobate and finds its               condition, if we remember that :this God i.s o:lr c:T)T3),
proof in a certain well-meaning offer of grace. Cal-                    who created us. Therefore He is the only AbsoluI;ely
vin did not have the question before him as we have Competent One to judge of our convenience.
had it during the last decade or so, and so cannot  be                      Generally speaking it must be evident to all that
expected to make the distinctions we make. We are our convenience is that state where all our needs  are
accused of  de,parting  from the  pat.h  marked out by fulfilled. This would give the general idea. Man is
Calvin, that great gift of God to His church, but if                    a creature and hence, dependent. From this depemlency
we have departed, why is it that we exactly emphasize springs his needs. Are these fulfilled, then a state of
the depravity of man, the sovereign predestination of tranquility, of convenience is born.
God, and  ether  fundamentals of the Reformed heritage                     However, the text does not speak of this general  idea
and not the Chr. Ref. church? How is it that our                        bwt is narrowed down considerably by the word,
people on  the whole defend these doctrines more  thad                  "'fOCiI".    From this word food, we note that Agur is
theirs? How is it that our people are less susceptible keeking the state of convenience for the  bcdy.  Fc-
to  bd led astray by the Arminian tendencies of  so-                    cause oftentimes this  wor,d  food or bread is mentioned
called fundamentalists of our land? How is it that                      for all the needs of the body. We all know that  wer.s
our people on the whole defend the Reformed prin-                       the Lord to fulfil our prayer literally when we say:
ciples more than they of the Chr. Ref. Churches? Nay,                   "Give us this day our daiIy bread", we would die of
not we, Christian Reformed brethren, but you are off thirst, exposure and general misery. Our body needs
the t-rack of John Calvin, and on the side-track of semi-               more than bread if we are to be convenient.' But bread,
Arminianism, to say the least.                                          meat or food is mentioned as the more important of
                                                     P. D. B.           the species which is mentioned as the representaLive
                                                                        need for all the wants of the body.
                                                                            Now, according to God's ordinances of creation,
                                                                        there is a certain, determined need for every creature :
                                                                        man, animal, herb and tree, yea, even of all the inani-
                                                                        mate creation. And for man we might, broadly speak-
                            IN  MEMORIAM                                ing, say that his body needs sustenance, raiment and
                                                                        shelter. They are his needs, without which he cannot
        `In de vroegen morgen  VZII de  26at Juni, 1. 1. nam de         be convenient.      To go without them entirely or  ic
                                                                        part means poverty and, hence, suffering for man.
Heere tot zich,  na een korstondige ziekte een onzer   leden,  n, 1:        Let us emphasize, however, that our needs are  de-
                          MRS. C. DE RONDE                              terminemd  according  to the law of our life which God
in den leeftijd van ruim  60  jaar.                                     `Himself has set. It. is also here the law of God. Not
                                                                        our law. Were we to attempt to determine the law
        Moge  haar   heen  gaan, ons  als vereeniging  aan sporen       of the needs of our life, we always would make these
urn ons huis te bereiden want  oak wij  moeten  sterven.                needs very great. And therefore, let us  remembler
        Wij betuigen door dezen onze  hartelijke dcelneming  met de     that evidently  radics,  automobiles, pianos, pastries,
hetdroefde man en kinderen  en hidden hun de vertroosting des           beautiful and many changes of raiment, costly  :md
                                                                        large houses, etc., do not belong to our needs.
Heeren toe.                                                                                                                Nei;t.her
                                                                        does life-insurance or "a penny for a rainy day". No,
                     Namens de Vrouwenvereeniging weest een zegen       for they are riches.
             van de  Prot.  Gtiref.   Kerk van Oskalooza, Iowa.              Oh, we will admit that many of the above-cited
                                        Rev. Wm. Verhil, Pres.          things  %r.e given to us, and we also admit  ,that most of
                                    Mrs.  Gerrit De Wolf,  Seer.        the time our heavenly Father gives a  hundred-Sold


                                                         T H E   S T A N D A R D   B E A R E R                                       377
._-...          ".~.^  .--- -^_ ^^ ._,...........  "-                     -..^ .-....-                .l_l_
more than our needs, but  that does'not alter the fact sary, Lord, that I must lie at the rich man's door, $511
that they are verg determinedly not our needs.                                of sores and destitute of clothing and food: then ,give
          Ah! when only we see the true relationships that                    me grace to bear it for Thy Name's sake.
God made. : how humble we become ! Then our needs                                 Therefore we learn in the first place that  th.is peti-
dwindle  dfown to the really fundamental and every tion is an utterance of childlike trust and confidence.
crumb and luxury above them heightens our song of                                 Tn the second place, the message of our text tells
praise to our bountiful Father above.                                         us that if we have seen the Lord and have been tought
          The song of sweet meekness toward Cod our PPO- wisdom, we also are aware of our own weakness. The
cider.                                                                        man who is truly wise does not say: Let things come
          Therefore, let us note also that Agur says: Feed as they may ! I do not care! I will praise God any-
ms!                                                                           how ! For that is not only foolish., but also very de-
          Remember, dear people of Cod, that this feed nzc cidedly superficial.
belongs to the part that is convenient for me. It is                              No, beloved, when  heavemy  wisdom has shined in
a very integral part of the food. convenient for us.                          our hearts we have seen our sins and our weaknesses.
          The words  feed  me remind us of the bird in the Then we know how treacherous we are by nature.
cage which received its convenient food: a little cup                         There are depths of sin and weakness in the heart
of water and a little box with seed. That is all. Does                        of man that are positively staggering. It reminds us
the bird know whether or not it will receive many of the lament of Jeremiah when he said: "The heart
more cups of water and many more boxes with seed?                             is deceitful above all things, and desparately  wicked:
No, beloved, but listen. it is fed for to-day and listen who can know it?" Jer.  17 :9. Also David, when  the'
again : its warbling song is a condemnation of either light of Cod's law had shined in his heart, beheld
our anxiety for the morrow or our murmurings of to- hidden corners of which he became suspicious, corners
day, where we undervaluate God's gifts or overvaluate                         where sin lurked, so that it caused his outcry: "Who
our needs.                                                                    can understand his errors? Cleanse Thou me from
          Ah, let us Iearn  the lesson of childlike trust and                 secret faults !" Ps. 19 :12.
confidence from the feathered singers and say : Fakher,                           A  truly wise man distrusts himself. Far be it
Thou knowest my needs for Thou art my Creator.                                from him therefore to say in arrogant boldness: Let
Fulfil them to-day for I say unto Thee : Feed me ! I                          come what may; I shall always in piety praise Cod,
am helpless without Thee; I acknowledge Thee as the be it in poverty or in prosperity. He knows his weak-
mainspring also of my daily bread and of all my wants ness.
for to-day. Feed me and clothe me and take care of                                Therefore Agur prays: Father, give me neither
me for I am utterly dependent on Thee. And I trust                            poverty nor riches !
Thee for Thou hast given me Thy wonderful promise                                 Poverty is that condition where the Lord places
that my bread and water shall be sure. With Thee and `His creature beneath and below the oonvenient part
Thy care for me as my Provider I shall sing my lifelong according to His own ordinances of creation. On the
day!  HalIelujah,  praise the Lord!                                           contrary, riches is the life that is above the standard
          Does this mean, beloved that we may sit and rest of Cod's ordinances. These ordinances never mean
and let work be hanged? Of course not. It belongs that I must have two houses in order to be happy.
to the food and the phrase: Feed  me,! It also,includes                       I really need only  cne. Riches is the dollar which
that I work for my daily bread and that I plan for my                         we do not need. Poverty is the condition when we
daily bread. It includes that the Lord would graciously receive barely enough to live and really too much to
strengthen me and give me all the necessary means die.                               When Cod lowers His own standard for our
for my daily task. But even here it requires of us creaturely life we experience poverty ; when He
that we walk with God Qhe lifelong day in the con-                            heightens that standard we are bathed in luxury and
sciousness of utter dependency on our Creator. That have riches.
is the life that  counts  and that is also the only life                          Here again it will be advisable to emphasize that
that brings true convenience, true tranquility.                               poverty is not a lack in  OUT  budget. Poverty is not
          One more observance must be added, however. For that we have to do without an auto, a radio or piano.
it is possible that the  Lor,d wants  me* to suffer. When Poverty is not even that we have to do without work
I ask that neither riches nor poverty be given me, it and must receive our sustenance through the  deacon-
does not mean that I will force my will upon the Lord.                        age. You have diligently sought for work and could
Neither does it mean that I have a right to my con- not find it; you put your plight prayerfully before the
venient food. And lastly, neither is this always the deacons of Christ's Church and they provided your
way toward the coming of Cod's Kingdom.                                       convenient food. You ate and were satisfied. `Hence,
          Therefore this must be added. When I have finished you are not in poverty.
with my prayer for food convenient for me, I must say                             Poverty is when you shiver of the cold in thread-
also: Nat my will but Thy will be d$one. If it is neces-                      bare garments. Poverty is when your cheeks become
                                                              ,

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

hollow from hunger and starvation; when your heart every day and gave riches of extra dainties besides,
breaks when the children of your bosom cry for food all through these past years. The horror of China's
and must go to bed hungry, for there is none. That          terrible famines were absent from our shores, when
is poverty. And that poverty Agur has in mind when thousands  of little corpses of children lined the road-
he prays.                                                   ways.
   Is that not plain? Let us prove it from the text.           No, we may even say that the Lord has provided
Agur describes poverty as that state where you are in riches for us in the past. More than any country on
danger of stealing.    He calls it the state where you earth is America the land of plenty.
are in danger of taking God's Name in vain.         The        But the strange unnatural result of the depression
picture is clear. Poverty, beloved, is that state where was that many hearts have  grumbIed  because our
you have exhausted all the means to acquire all you budgets were cut from the great plenty to the plenty.
ntu3d for a bare existence and where. all things And many have forgotten the food convenient for us.
failed you. Consequently you went and stole a loaf That is: just enough for our bare existence without
for crying children and knowing that it is against anything e,xtra. We have incidently also forgoten  that
God's own law to steal you said in the bitterness of we have not earned the slightest crumb of bread
your heart: There is no knowledge with the Most High. through our sin and guilt. But the Father Bountiful
He brought me into this miserable state. I now steal        provided and provided again. No one did have any
and do not care. It's God's fault. And you are  corn- `need to steal. No one needed to go hungry. There
mitting  the double sin of taking what is not your was plenty for all.
own and abusing God's holy Name.                               Let us remember this prayer of Agur. Let us re-
   And Agur knew the perfidy of his heart. He was member it especially now when prosperity is again
aware of this weakness in his nature. He knew he with us.
was able to fall into these miserable godless depths           A childlike trust and confidence in Father Bountiful
of despair where we do no longer reason with God's and a knowledge of our own treacherous heart are
commandments, but where we run riot and fall into           comely in the child of God.
the snares of the devil.                                       Father, feed us with food convenient
   The same is true of the state of riches.                                                                 G.V.
   Agur knows that they are strong legs that can bear
up prosperity. He knows beforehand that he will not
be able to stand riches.
   Father, he says, I am afraid that when Thou givest
riches to me, I may become so full, that I will deny
Thee, the very Source of them, aad say: Who is God                                 ONZE  .GOD
anyhow? Am I not the one who built ail this Babel?
  Ah, beloved, is this not true of all of us? When                   Ja, onze God  alleen  is groot;
we  hav,e everything our hearts desire, when want seems                Geweldig in vermagen.
far from our dwelling: how the prayer of praise and                  Zijn macht  gaat over  he1 en dood;
adoration of God is stifled upon our frozen lips! How                Wie Hem weerstreefde of weerstand bood,
cool we grow to the Almighty, Who is yet our Re-                       Treft de opslag Zijner oogen.
deemer. We are so apt to then forget Him Who .givest
all this riches. So easily we become proud and say                   Hij is alwijsheid, sterkte,  raad,
that  24~ were  the1 source of our own prosperity. T.hen               Uit Hem is al wat kracht heeft;
we say that  ou'r ingenuity and  o?Lr wisdom by far                  Hij spreekt, en - wat niet was, bestaat  ;
surpasses the poor struggling of the brother: the                    Hij werkt, en - al wat is, vergaat.
stupid one. Why do not people imitate our wisdom                       Uit Hem is al wat macht heeft.
and our striving and our industry? Then they also
would be rich. Look me over! I am it. And where                      Uit Hem de lelie, die er bloeit,
is God then? He is far from our thoughts. So false                     De voog'len, die er  zingen;
we are and weak.                                                     `t Woestijnzand, door de zon gestroeid,
   And Agur knows it. He knows himself a brute                       De orkaanstorm, die door `t luchtruim loeit,
and foolish. That is the appraisal of self when we                     Al `t heir de stervelingen.
have seen the Lord. And that is the reason why he
also is afraid of riches. Allow me to remark at this                 Kniel aan Zijn heil'ge voeten neer,
stage  that thanks to the Almighty we have not ex-                     Met vreeze en heilig beven,                   r
perienced poverty during the depression. It is neces-                0 mensch ! Hij is een eenig Heer !
sary  Ito remind ourselves of this. No one has shivered              Stel in Zijn wil en wet uw eer,
of the cold or gone hungry. God provided our bread                     Doe dat, en gij zult leven !


                                    T H E   S T A N D A R D   B E A R E R                                      479
         ---  __."XII..II-.--                          --..---_,-                     ~-              --.--
  Repentance-Preaching In Holy Writ                         grace of God have received a glimpse of the proper per-
                                                            spective must needs turn away from this type of re-
                                                            pentance preaching in disgust and adverseness.
             THE PROPER PERSPECTIVE                            The protestant Reformed Churches of America are
                            I.                              often accused of not being able nor willing to preach
                                                            repentance. The reason for this is not difficult  to be
    The subject which I now undertake to treat, was seen. On the one hand because of the unique posi-
touch*ed  upon by me more than a year ago, in a tion taken by our churches with respect to repentance
former writing. It is not my purpose to repeat what preaching. This we will attempt to make clear. On
at that time was said. In the former writing an at- the other hand because of the ignorance of our op-
tempt was made to show the proper relation existing ponents  in this matter. We are accused unjustly !
between  Election-preachirtg,   and the  Dem~~r& of  Re-       Not because we are afraid that our position is
pwtmce. This was all I attempted; nothing more.             wrong do we make this study. The voices outside of
    What we are now undertaking is an attempt to our Churches do not concern us much. But when
make a more elaborate study of Repentance Preaching, voices within our churches are heard to the effect, that
as revealed to us in Holy Writ, both in the Old and         we are negligent in the preaching of Repentance, the
New Testament.                                              matter becomes  mure serious. Sometimes it is simply
    I here wish to state in all justice, that the study a case of being ill-informed, rather than that of being
of the concept "repentance" in Scripture was sug- willing to walk the way of error. We then have to
gested to me by my esteemed former theological do with those willing to learn from the Word of God.
teacher, Rev. H. Hoeksema. Further, that  it was            For these there is hope, for they are eager to know
the whip  bf practical life that urged me to the study- the truth. For those who assume hostile and an an-
ing and pondering of this subject. Allow me to state, tagonistic attitude toward the Truth of God there is
that in my former congregation, the heart of all my little or no hope. Their motive is to propagate the
dificulties  in the preaching was, the question of the erroneous perspective of repentance preaching. For
proper perspective and emphasis on Repentance these people these articles are not intended. Positive
Preaching in the congregation of Christ.                    instruction to them is of no avail!
    In the study of this subject I found that the cor-
rect understanding of Repentance Preaching, lies in
determining the proper Scriptural  Perspective.  When
once the proper perspective is seen, the whole of the          The first question which arises in the study of the
scriptural picture of Repentance will receive its due Perpective  of Repentance Preaching is: How are we
proportion.    It is because of the general fallacious to come to the correct understanding of this Perspec-
perspective which is so equivalent in our day that tive? How can we be certain that this Perspective.
Repentance Preaching is so little understood.               which we endorse is the correct one?       To this we
    By proper perspective I understand the proper set- answer: that even as in all things pertaining to the
ting of the truth of repentance preaching, in the whole eternal truths of God's Kingdom and covenant, so
of all the Scriptural truths. In the Word of God there also here, we must turn to the Word of God. This
is the greatest harmony of  Divine Wisdom. This whole       we wish to do. At the same time, we wish to in-
body of truth, as revealed in the Word of God, I would      vestigate how the Reformed Standards present this
liken to a beautiful painting. Of this painting God matter.
is the Artist. And as the Artist, He has given the             Before presenting the proper Scriptural perspec-
painting the proper divine perspective. And the pro- tive  I wish to give a short summary of the anti-Scrip-
per affect of each detail in the painting is its  God-      tural presentation of the matter. Notice, that we use
given relation to the whole. Therefore the only way the singular, and not the plural. And  this for the
to properly appreciate the thought of the Artist in very reason, that it is our conviction that there is
the painting is to take cognizance of its  perspec-         fundamentally but one departure from the truth. This
tive.                                                       one departure may reveal itself in many forms. But
    To emphasize this fact of the proper perspective all these forms are but so many manifestations of the
is especially necessary in our day. We live in an age one departure. It, is not our purpose to enumerate
of generalities ; all distinctions are cast to the wind.    these different  d,epartures.  To do this would be of
    Especially is this true in the Church-world in which no benefit to us in this study and would only tax the
we live. Listening to an average sermon in our day, patience of the reader. We are now only interested
we find he has not given account of the proper Scrip- in the fundamental departure.
tural perspective, in Preaching of Repentance. There-          This principle departure of which we just spoke,
fore  ,disharmony prevails, where beautiful harmony we would call the Pelagian-Arminian life-and-world-
should reign. For this very reason, they who by the         view. The whole departure revealing itself in all the


4        8       0                         T H E S T A N D A R D   B E A R E R
                                                               _...
different forms must be' sought in this  life-and-world-
view.         According to the Pelagian conception of the                     THE FEAR OF THE LORD
world, particularly of the moral order of the human
race, this order must be understcod  in an individual-                 The fear of the Lord our days will prolong:
istic and not in the organic Scriptural sense. Adam's                  Tn trouble afford a confidence strong;
fall in Paradise was not the fall in the human race.                   Will keep us from sinning, will prosper our ways,
His fall  <did  affect  mankind. Man is spiritually not                An-d is the.beginning  of wisdom and grace.
dead; he is at worst very sick. He still has the ability
to do right before God.         Hence,  al1 have an equal              The fear of the Lord preserves us from death,
chance toward a better future life and existence. He                   Enforces His Word, enlivens our faith;
has the inherent power to will to do the Law of                        It regulates passion, and helps us to quell,
God.                                  .                                Th dread of damnation and terrors of hell.
     In close connection with the Pelagian world-view
we must also  conside,r  the  worldTview  of Arminius.                 The fear of  t.he Lord is soundness and health  ;
According to him, Christ has come in to this world                     A treasure well stored with heavenly wealth;
and merited eternal life for all. To make this life ef-                A fence against evil, by which we resist,
fective the sinner must accept this salvation by faith.                World, flesh, and the devil, and imitate Christ.
The sinner, who, according to Pelagius has the power
of will to do the Law of God according to Arminius                     The fear of the Lord is clean and approved;
the ability to believe in Christ. To this end, namely,                 Makes Satan abhorr'd and Jesus beloved;
that the sinners may believe in Christ, Repentance                     It  conquers  in%eakness,  is proof against strife,
must be preached. According to this view Repentance                    A cordial in sickness, a fountain of life.
Preaching aims to make the unbeliever a believer.                                         :
     To show that we are adequately presehting this
erroneous position, we quote Article II, of the Five                   The fear of the Lord is Iowly and meek,
Articles of the Remonstrance. "That, agreeably there-                  The happy reward of all that Him seek;
to, Jesus Christ, the Saviour of the world, died for                   They only that fear `Him the truth can discern,
all men and for every man, so that He has obtained                     For, living so near Him, His secrets they learn.
for them all, by His death on the cross, redemption
and the forgiveness of sins; yet that no one actually                  The fear of the Lord His mercy makes dear,
enjoys this forgiveness of sins except the believer,                   His judgment adored, His righteousness clear;
according to the Word of the Gospel of John  3 :16  :                  Without its fresh flavor, in knowledge there's
"God so loved the world that He gave His  only be-                          fault ;
gotten Son, that whosoever believeth in Him should                     In doctrines no savor, in duties no salt.
not perish, but have everlasting life."          And in the
1st Epistle of John 222: "And He is the propitiation                   The fear of the Lord confirms a good hope;
for our sins, and  net for our sins only, but for  the                 By this are restored the senses  tha,t droop;
sins of the whole world." Compare: Creeds of Chris-                    The deeper it reaches, the more the soul thrives;
tendom by  Schaff.  Volume III, Page 546.                              It gives what it teaches, and guards what it gives.
     Hence the Perspective of the Pelagian-Arminian
life-and-world-view is that of all those lost in Adam.                 The fear of the Lord forbids us to yield,
The  schope and aim of preaching, particularly the                     It sharpens our sword and strengthens our shield  ;
Preaching of Repentance is fallen-mankind. Hence                       Then cry we to heaven with one loud accord,
Repentance must be preached to fallen mankind. Man                     That to us be given the fear of the Lord.
turned his back to God in disobedience. Man, fallen
in Adam, must be called to obedience and to accept
the offered salvation.
     This view is fallacious. We will have occasion to                                  DE BIJBEL
prove this in a following article, when we will present
the Scriptural Perspective.                                                       Lees mij vrij zevenmaal,
                                                      G. L.                    Ja, zeventig  maal   zeven,
                                                                                  Nog vat `t verstand niet al,
                                                                              Wat in mij is geschreven:
                            NOTICE               1                                Hoe meer gij in mij leest,
     The collection taken up at the Annual Field Day,                             Hoe meer gij mij  bemint,
July 5, amounted to $90.51.                                                       Hoe meer gij in mij zoekt,
                                              Treasurer.                          Hoe meer gij in mij vindt.


