        V O L U M E   X X I I I                March 1, 194i-- Grand Rapids, Michigan                  `.          `N U M B E R   1i:  _
                                                                         .
                                                                      den last des toorns Gods tegen de zonde te dragen, en
                                                                      met &ene offerande te volmaken degenen, die door Hem
                                                                      g&pi&j  worden           .
                                                                          En daarom gaat er ook van de. Hoofdsch,edelplaats
                            ,.Drie  .Kruisen                          overvloediglijk sprake nit : Golgotha is Godsopenba-
                                                                      ring !
                        A.lwagr  aij  gem.  krwisten, en met  2Yem        Alleen  maar is  ,er een  diefi  verschil tusschen de
                      twe.c andeken, aan elke xiide-eenen, en Jexus sprake. Gods. door de, schepselen, en Zijne  Zelfopen-
         _-           in het midclen.                                 baring op. Golgotha.
                 .                                  Jilh. 19:18.         .Daar wordt Hij- we1 gekend.in  Zijne eeuwige. kracht
                                                                      en goddelijkheid, als de Heer, Die `de dingen,. die niet
               Rijk-is de Godsprake op Golgotha!                      ,zijn, roept alsof ze waren, en die verheerlijkt en -ge-
               Want. ook de' Hoofdschedelpiaats is immers een         dankt moet worden. D&&r spreekt !Hij ook van Zijnen
._       Wdord  Gods?              -     .-                           vreeselijken  toorn tegen alle ongerechtigheid en god-
               De hemelen vertellen Gods eer, .en bet- uitspansel deioosheid,  die immers aldoor  van den hemel geopen-
       verkondigt  Zijner  handen-  werk. Maar Golgotha niet baard wordt.
       minder.                                                            Hier spreekt Hij van Zichzelven als den Verzoener
               De dag aan den dagstort overvloediglijk sprake uit,    der wereld, als den Zondepvernieler, Die onze onge-
       en de nacht aan dag toont wetenschap. Maar ook op              rechtigheden uitdelgt, en -Die de dooden levend maakt.`
       de Hoofdschedelplaats spreelit God tot ons, ,en is de          Want we1 spreekt ook de Hoofdschedelplaats van Zijn
       eeuwige Wijsheid aan het woord.                                `brandenden en rechtvaardigen toorn, maar dan zooals
          Door het .Woord Gods zijn immers de .hemelen,  ,en Hijzeif die draagt, opdat wij; verlost  van zonde en vloek
       alle dingen in hemel en op aarde gemaakt; door dat-            en dood,  eeuwiglijk in Zijnen-tabernakel zouden kun-
       zelde  Wobrd   worden ze nog imnier  bewaard-   en_ge- nen en mogen verkeeren.
       dragen, ook zooals de adem  van Gods toorn ze onder                De God,  .Die Zijn verbond handhaaft  -en tot in
       den zwaren last van den vloek doet torsclien en zuch- eeuwigheid bevestigt !                                       ^ ,  _-
       ten. Daarom worden'dan ook'zijne onzienlijke dingen,               Wiens  liefde immer eerst  -is; volkomen souverein,
       beide Zijne eeuwige kracht en goddelijkheid, uit de            een vuur, dat nooit gebluscht kan worden !
       schepselen verstaan en doorzien. '                                 De God, Die wonderen  doet, en Wiens pad immer
               Maar het is ook door het Woord Gods, zij het dan       door de zee voert !                                   a
       ook werkend  door goddelooze harten en booze handen,              Hij is het, ,Die op Golgotha spreekt !
       dat Golgotha in bet aanzijn werd geroepen, de Hoofd-               En rijk is Zijne sprake,!                                           .
       sched:elplaats, en alle bijzonderheden, die behooren bij                               --
       het Goddelijk drama van bet kruis des Zoons, geregeld'                                                                    ,
       en geschikt. Dat kruis is Gods kruis. - De "ure" is Gods          Alwaar zij Hem  kruisten: .  1 . .
       ure. De plaats "buiten de lioort" .iS Gods plaats..  Ook-          En met Hem .twee anderen. . . .
       die twee anderen, die met-IHem~gekruisigd  werden, zijn            Drie kruisen moeten op Golgotha geplant worden,
       do.or Gods' hand daar gezet. God geeft hier immers om de symboliek der Godspraak te dienen.
       Zijneri Zoon over in den dood ; de Zoon ~legt bier Zijn _,        I& naar de sprake .der drie kruisen willen we een.
       leven af;in vrijwillige gehoorzaamheid aan het gebod, oogenblik  luisteren;
       dat Hij van den Vader heeft oirtvangen ; en de Geest              0,' oak' van de plaats zelve gaat Goddelijke sprake
       ondersteunt, en bereidt, en heiligt Hem, om daar en nu - uit. Immers was de Hoofdschedelplaats, wat overigens                  t_i;


242                                     T H E   STA:NDAR-D   kfii:RER

ook de oorsprong van dien naam geweest zij, buiten de             "Vervloekt,is een  iegelijk, die niet blijft in al hetgeen
poort, een eindweegs buiten Jeruzalem. En de Schrift geschreven is in het boek der wet,  -omdat te doen."
leert bns in den brief  aan de  Hebreen, dat dit  ni'et           En daarom ook dit;Woord:  Zoovelen  als er uit de wer:
anders  mocht, omdat in Jezus het offer van den grooten ken der wet zijn, die zijn onder den vloek."
verzoendag vervuld moest worden.               En de lichamen        Die twee misdadigers zijn "de  `wereld",  zijn wij,
dier dieren, welker bloed in het binnenste heiligdom gij en ik, zooals we in onszelven als overtreders der
gedragen  wer,d, werden immers buiten de legerplaats wet onder den vloek liggen.
verbrand.        Hoofdschedelplaats,-  dat wil dus zeggen :          0, voor de menschen, die deze twee .kwaaddoeners  0
aan dat kruis in het  midden hangt het lichaam  der.. gevonnist hadden,  . ..waren ze we1 bijzondere misdadi-
ionde, om vernietigd te worden  ; daar hangt ook onze 'gers, uitvaagsel, die niet waard waren om een plaats in p
Hoogepriester, die Zijn- eigen bloed in het binnenste de menschelijke  maatschappij in te nemen. Voor God
heiligdom  .@I `t verzoendeksel  voor Gods  aangezicht            echter  .waren bet. eenvoudig overtreders der wet, van
%&&I!~ eerie volkomene  dekking voor al once zonden.              Zijne wet, en daarom slechts vertegenwoordigers van
        Maar op de drie kruisen zij onze aandacht gevestigd.      ons allen. Want allen liggen we onder de .w.et. _, En
        Zeker, we weten het, dat het naar Gods beschikking        allen zijn we overtreders der w.et. Zonder onderscheid
was,. dat Zijn Zoon den dood des kruises zou sterven. liggen we onder den vloek.
`t Was zoo niet de bedoeling der booze menschen ge-                  En Hij, de Zoon Gods in het vleesch, is daar op Gol-
 weest. Ook was dit niet hunne "ure". Zij hadden Hem .gotha we1 onder den vloek, doch niet omdat ook Hij een
 liever heimelijk  overrompeld, geholpen door den ver overtreder der wet was.
 rader, om Hem zonder eenige opschudding van kant te                 Die vloek, die op die twee anderen rust, is op Hem,
brengen. En ook moest het vooral niet op het fee& ge-             omdat Hij hem op zich nam.
 schieden, opdat er geen oproer onder het volke wierde.              Niet Zijn e&en, maar der `wereld vloek draagt FIij.
 Doch Gods raad bestaat altijd, en naar Zijn bepaalden               Hij werd met de misdadigers gerekentl!
 raad zou Zijn Zoon op het feest den dood des kruises                Gerekehd door de menschen, die .Hem met smaad-
 sterven.                                                         heid overlaadden, en Hem uitwierpen, buiten de leger-
       En we weten ook, welke sprake Gods er door dat , plaats.
 kruis Zijns Zoons uitgaat.               .                          Maar gerekend ook door God, zoodat Hij den vloek
        Een vloek is Hij geworden voor ons...                     der overtreders op IHem doet aankomen.
        Zoo tech had Hij Zelf gesproken door Zijnen knecht           Den gemeenen vloek is op Hem!
 Mozes : "Voorts, wanneer ieman`d in eene zonde zal zijn,
 die het oordeel des doods waardig is, dat hij gedood zal
worden,  en gij hem aan het hout zult opgehangen heb-                En met Hem twee anderen !             .e'
 ben ; zoo zal zijn dood lichaam aan het hout niet over-             Aan elke zijde eenen, en Jezus in het midden!
 nachten ; maar gij zult het ,zekerlij.k  ten zelven dage            Drie kruiselingen : Jezus en twee anderen. Maar
 begraven; want een opgehangene is Gode een vloek." dan tech underen.
 En zoo verklaart het dns de apostel: "Christus h,eeft               En ofschoon van alle drie eene sprake Gods uitgaat,
 ons verlost van den vloek der wet, een vloek geworden het Woord van Zijnen vloekenden.,.toorn,  het Woord,
 zijnde voor ons; want er is geschr,even: Vervloekt is dat een iegeliik vervloekt is, die niet blijft in al hetgeen
 een iegelijk, -die aan het hout hangt." Deut. 21:22, 23; geschreven is in het boek der wet, om dat te.doen, tech
Gal. 3 :13.                                                       is er een scherp onderscheid tusschen de sprake, die
       -De vloek, dat is Gods toorne-Woord:             .-        er uitgaat van dat kruis in het midden, en van die der
        Zooals Hij ons zegent, als het Woord van Zijngunst twee anderen.
 uit Zijn mond tot ons uitgaat, zoo vloekt Hij ons door              Ook voor de openbaring van dat verschil had God-
 het Woord Zijns toorns.          En zooals Zijn zegenend delijke leiding  gezorgd. . .
 Woord ons opneemt in Zijn huis, ons het zoete en zalige
..-                                                                  Let maar op het opschrift boven-elk  der kruisen.
 van Zijne gemeenschap doet smaken;zoodat we .Ieven ;               Dat ook boven de  hoofden der twee anderen een
 ZOO  stoot Zijn vloekwoord ons weg, bant het  ens uit            opsch?ift was aangebracht, lijdt geen twijfel. Het was
Zijne woning, doet het ons'ellendig omzwerven, zoodat immers gewoonte, dat, wanneer een misdadiger tot den
we wegzinken in-den dood.                                         kruisdood veroordeeld was geworden, zijne misdaad,
        Dat vloekwoord `Gods is de- sprake van dat kruis.         op grond waarvan hij gevonnist werd, op. een bordje
        En zeg nu niet,.  dat die sprake beter ,en duidelijker    geschreven werd, en ieder toeschouwer w.erd  bekend
 gesproken  ware, indien daar op de Hoofdschedelplaats gemaakt. Soms werd dat opschrift reeds aldus gereed
 slechts 6&n kruis,.inplaats  van. drie, gestaan had, daar gemaakt op de plaats- des gerechts, om den hals ge-
 Hij, de Zoon Gods, tech immers gansch alleen den toorn hangen van den misdadiger, en alzoo door dezen zelf,
 Gods moest dragen. Want door die beide andere krui- door de straten der stad, naar de strafplaats gedragen,
 sen komt oak Gods Woord tot ens? het Woord, namelijk : `om dan aan zijn kruis te worden genageld. Soms werd
                                                                                                    - .


                                           THE STANDARD BEARER                                       -                          243

het, zooals waarschijnlijk in het geval-van des Heilands onze smarten zou dragen,-Hij  staat hier op de plaats
kruisiging- geschiedde, op de strafplaats geschreven.              des toorns Gods, onder den vloek, die op ons rust als
 Het mag dus worden  aangenomen, dat ook boven de overtreders der wet !
hoofden  der twee anderen zulk een opschrift was aan-                 De lijdende Knecht des Heeren!
 gebracht.                                                            Dat is de sprake Gods door de drie kruisen. . . .
        Doch op .,hunne  opschriften stond niets anders te         en Jezus in het midden!
 lezen dan hunne misdaad, de grond van hunne veroor-                  De Koning der Joden !
 deeling, met aangifte van hunne namen.                      _        Maar wie is dit ariders dan de Messias, de Christus
        Vervloekt  als overtreders der wet!                        Gods, de van eeuwigheid Verordineerde, Die in den weg
        Een iegelijk !                                             van lijden Zijn koninkrijk zou  beerven,  de  machten
        Maar ziet nu, dat middenste kruis draagt een ge- der duisternis zou verwinnen en teniet doen, en de kin-
 heel ander opschrift! God  Z,elf had Pilatus' -hart en deren des Koninkrijks, Hem van den Vader gegeven,
 hand gestuurd om te schrijven : "Jezus, de- Nazarener, naar de eeuwige heerlijkheid zou voeren?
 de-KPning der Joden." En hoe ook de vijandige Joden,                 Jezus, Jehovah-Heil, Immanuel, ,God in het vleesch,
 zooals te begrijpen is, protesteerden tegen deze aan- de openbaring van den God onzer szaligheid? Die Zijn
 gifte van, den grond voor Zijne veroordeeling; en hoe volk zal zaligmaken van hunne zonden ; de Nazarener,
 ze er oak op stonden, dat aan dit opschrift zou worden            de lang beloofde Spruite uit den wortel Davids, de
toegevoegd; dat Hij dit gezegd had, Pilatus bleef hals-            Koning der Joden,  de Gezalfde des Heeren, Hij hangt
 tarrig bij zijn opschrift: "Wat ik geschreven heb, dat aan het vloekhout op de Hoofdschedelplaats!
.heb ik geschreven !"                                                 Wat wile het zeggen?                              "  :
                                                        ,                                                         i        .,
        Maar hoe `wonderlijk !                                       . ,Wat anders dan dit, dat, terwiji de twee anderen
        Wat geheel onderscheidene sprake gaat er thans uit van nature onder den toorn Gods ,en Zijnen liggen, Hij
 van dat kruis !                                                   onder de wet, en daarmee onder den vloek vriiwilligliik
        Jezus ! Maar dat is Jehova-lBeil. Dat was de naam, kwam?
 waarmee  Hij door den Engel benoemd was nog eer Hij                  Wat anders dan dit, dat, terwijl die anderen a&s
 ter wereld kwam. En had diezelfde engel dien naam                 overtreders den last van den vloek dragen, Hij dien
 niet  .verklaard  met' de woorden:  -"Hij zal Zijn volk vloek draagt, omdat Hij met de misdadigers gereikend
 zalig maken van hunne zonden"? Jezus, Jehova-Heil. is, Hij, de zondelooze Knecht des Heeren?
 de God onzer volkomene  zaligheid;  Die Zijn volk van                Wat anders dan dit, dat terwijl die twee anderen
 hunne zonden verlossen zal, onder den vloek der wereld,           onder den last des toorns. Gods eeuwig moeten ver-
 onzen  vloek! Dat is de  sprake der drie  kruisen, met            zinken, Hij dien.last  op Zijn machtige schouders kan
 Jezus in het midden !                                             clragen, en wegclragen?
 ,      De Nazarener !                                                Wonderlijke sprake Gods!  '
             0,.uit menschelijk oogpunt was djt niet anders be-        Onze* Zondenverzoener !
 doeld dan als een smaadnaam. Kan uit Nazareth nu                                        --
 iets goeds voortkomen?
             Maar gehoord-als Goddelijke  &rake beteekent die         -& Jezus in het midden !
 naam  tech  geheel  iets anders. Immers leert ons de                  Dat ook ; ja, met nadruk, dat ook !
 Schrift in Mattheus  2:23, dat  IHij, door Goddelijke                 Want we1 draagt Hij daar den vloek der anderen,
 leiding Zijn woonplaats kreeg in Nazareth, "opdat ver- `maar niet van beiden. We1 torscht iH!ij den vloek der
 vuld zou.worden, wat door de profete,n  gezegd is, dat wereld, maar tech niet voor allen in die.wereld.
 Hij Nazarener: zal  geheeten  worden." Maar hoe en                    Het kruis maakt ook scheiding : Jezus in het mid-
 waar dah was dit ooit door de profeten gezegd?  We , den-!
 verstaan er iets van als we er op letten,  d'at.Nazareth              Het kruis spreekt ook van Goddelijke vrijmacht,
 wordt afgeleid van het Hebreeuwsche  NAZAR, dat van verkiezing, maar ook van verwerping : ,aan elke
 Spruit beteekent, `of Rijsje, en dat letterlijk.voorkomt          zijde eenen, en Jezus in het midden !
 in Jesaja 11: l,-,en naar den zin ook nog op andere plaat-            Het kruis-is ook oorzaak, dat de gedachten van  j
 sen in de profeten.                               "               . veler harten geopenbaard zal worden,  gedachten van
             De Nazarener !                                        genade `en zonde, van geloof en ongeloof. Reeds  op
             De Spruit, `bet Rijsje nit den afgehouwen  tronk van de Hoofdschedelplaats begint deze scheiding  :, de een
 Isai, de Wortel uit eene dorre.aarde, de Beloofde, de wordt aangenomen, en neemt aan, de ander wordt.ver-
 lang Verwachte, de Knecht des Heeren, van Wi,en het worpen en verwerpt.
 voorzegd was, dat er gedaante noch heerlijkheid aan                   En zoo gaat het door tot de einden der eeuwen  :. het
 Hem gevonden zou worden,  Die geteekend was; lang kruis een kracht Gods, en dwaasheid,!
 voorheen, als de Verachte, de Onwaardigste onder de                   In het midden Jezus!
 menschen, Die onze krankheden op  Zich zou nemen, en                                                            H. H.
      `.        -


           244                                                                                                                       T H E   STA.NDARD   B E A R E R

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                                         The Reformed Free Publishing Association                                                                                                                                    The `Missionary Modhly About
                                                                    1463 Ardmore St., S. E.                                                                                                                                      . The  CBark Case
                                                         EDITOR:  - Rev. `%I. Irioeksema.-
          Contributing Editors: - Rev. G. M. Ophoff, Rev. G. Vos, Rev.                                                                                                                                               Our readers, no doubt, remember that, sometime
          R. Veldman, Rev. H. Veldman, Rev. H. De wolf, Rev. B.  Kok,                                                                                                                                            ago, we wrote a series of articles about a doctrinal con-
          Rev. J. D. De  Jong; Rev.  A;`  Aetter, Rev. C. Hanko, Rev. L.                                                                                                                                         troversy in the Orthodox Presbyterian Church con-
,,        Vermeer;Rev. G. Lubbers, Rev. M. Gritters, Rev. J. A.  Heps,                                                                                                                                           nected with, the name of Dr. Gordon  H. Clark. Al-
          Rev. W.  Il!bfman.
                Communications relative to contents should be addressed to                                                                                                                                       though ,the-licensure  and ordination of Dr. Clark by
          .REV. H.  HOEKSEMA,  1139 Franklin St., S. E., Grand Rapids,                                                                                                                                           the Presbytery of Philadelphia was maintained;& the
          Michigan.                                         -                                                                                                   ~                                                General-Assembly, over again-St a protest lodged with
                Communications relative to subscription should be addressed                                                                                                                                      the Assembly, chiefly by several members of the facul-
       to MR. GERRIT PIPE, 1463 Ardmore St., S. E., Grand Rapids,                                                                                                                                                ty of Westminster Theological Seminary, the case is
          Michigan. All  Announcements, and Obituaries must be sent
          to the above address and will not be placed unless the regular                                                                                                                                         not finished, and the controversy is not settled. A com-
          fee of $1.00  .aecompanies  the  nlotice.                                                                                                                                                              mittee is supposed to report to the next General As-
                                                    (Subscription Price $2.50 per year)                                                                                                                          sembly on the doctrinal issues involved. And w,e look
                                                                                                                                                                                                                 forward to that report.
          Entered  as  Second Class Mail at Grand Rapids, Michigan.'                                                                                                                                                                              In -the -meantime, many are
                                                                                                                                                                                                                 the indications that prove that there is no pea-ce and
                                                                                                                                                                                                                 harmony in the ranks of the  ;Orthodox  Presbyterian
                                                                                                                                                                                                                 membership.         The "Complaint" .has stirred up a doc-
                                                                                                                                                                                                                 trinal battle that might even lead to a schism.
                                                                                                                                                                                                                     More than once, and in various ways, during the
                                                                               P


                                                                                                                                                                                                                 past-year, we were reminded of this controversy. Just
                                                                                    - CONTENTS Z-                                                                                                                rscently,  Dr. H. Beets writes about it in the "Reformed
                                                                                                                                                                                                                 Press -Digest" of the Missionary Monthly.,. We quote
          MEDITATION  :-                                                                                                                                                                                         h i m :
         D-RIE KRUISEN . . . . . . ;:. . . . . . . . . . . . . . . . . . . ..I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 241                                            There is something else that is agitating
                      Rev. H. Boeksema.                                                                                0,                                                                                              our Orthodox  .Presbyterian  brethren. On
                                                                                                                                                                                                                       page 349, of the Presbyterian Guardian of
          EDITORIALS :-  `                                                                                                                                             I                                               December 10, we read about a  theoZog$cal
          THE MISSIONARY MONTHLY ABOUT THE CLARK                                                                                                                                                                       controversy  in the Church. What that con-
         CASE . . . . . . . . . . . `1 . . . . . . . . . . . . . . . . . . ..I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..I ;... . . . . . . . . . . . . . . . . . . . . . . . . . . . . 244          troversy is at bottom is plain from the min-
         EXPOSITION OF THE HEIDELBERG CATECHISM . . . . . . . ...247                                                                                                                                                   utes of the Thirteenth .General  Assembly of           -
                      Rev. H. Boeksema.                                                                                                                                                                             the Orthodox Presbyterian Church. That as-
                                                                                                                                                                                                                       sembly met May, 1946. #A certain Gordon H.
      QTJESTIGNS  ON CHURCH  PbLITY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ._. . . . 850                                                                                                  Clark had been before the Presbytery of
       SAUL COMMANDED . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 
                                                                                                                                                                             .-. . . . . . . . 253                     Philadelphia for admission to the ministry.
         THE RENAISSANCE POPES, 1431-1~521 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 254                                                                                                          .It was' claimed by .some that he held funda-
                      Rev. G. M. Ophoff.                                                                                                                                                                               mental errors with respect to four heads of
                                                                                                                                                                                                                       doctrine. What were these doctrines? Quite
                                                                                                                                                                                                                       fundamental, -it seems to us, and we don't
         E E N   N I E U W   L I E D  D E N   HEERE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..256
                      R e v .   G .   Vos.-                                                                                                                                                                            wonder that brethren reared in our circles
                                                                                                                                                                                                                       felt heavy hearted about them and protested
         TN  .HIS FEAR . . . . . . . . . . . . . . . . . . . . . . . . . .,......: . . . . . . . . I . . . . . . . . . . ..I . . . . . . . . . . . . . . . . . . . ..a....  258                                        against them. The following are  the-  doc-
                      Rev.  .J. A. Heys.                                                                                                                                                                            trines?
                                                                                                                                                                                                  _                          1: `The doctrine .of the incomprehensibility
          FROM,HOLY WRIT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 
                                                                                                                                                                                       ,...260                                  of God.
                      Rev. H. Veldman.                                                                                                                                        *.  .:                                         2. The doctrine of the position .of -the in-
                                                                                                                                     .                                                                                          tellect with respect to other faculties.
         PERI:SC.OPE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I............... 262                                         ..3. The doctrine of the irreconcilability for
                      Rev. W. Hofman.                                                                            .           `_           ~_,.           r           1         I                                                men of divine sovereignty and human
                                                                                                                                                                                                                               responsibility.


                                        TH'E'      ST`ANDARD                E&?AR:.E:R"I'                                           24.5:.

  .         4; The doctrine of God's free offer of sal-           are- sai-d to. ha.ve their comnioh  root in a rationalistic
               vation to the reprobate.                           approtich.  to:Christian  theology. If that root is present
          `Dr. Clark3 alleged errors are s&id to have             there is indee@ reason to be alarmed about the situation
         their common root in a rationalistic approach            in -the `Orthodox Presbyterian Church, but we have
         co Christian theology. If that root is  pres-            confidence in our brethren r.eared  in our-circles to stand
         ,ent there  is.  &deed  reason to be alarmed             as the Rock of ,Chickamauga.". What other ~impression
         about the situation in the Orthodox Presby-              are .these  words designed .to .leaire than that the corn&-
         terian Church, but we have  confider&! in                plainants have reaSon to be alarmed .at the heresies .-of
         our brethren reared in .our circles to stand             Dr. Clark?                             :                    .:
        . as the Rock of Chickamauga.                             _  .The fact, that the  General-Assembly of last  Majr
            Something which reminds of a struggle be-             sustained the Presbytery of Philadelphia in the lice&
         tween former days stirred our circles, is the            sure and ordination of -D1;; Clark sh&ld have `in&ant
         following statement `on' page. 65 bf the Min-            su\Eething  to Di. Beets. _._ ._ ",
  `. . utes. "The second allegation -. is that Dr. :--                Secci&ly,  it  is  n~y::@t&$~i&ii~   that-the   i&top  i$-  the
         Clark steadfastly refuses to  describe'as sin-           "Refoi*med  Prk&  Di.g&t?'  &es-  .-ilot do  `the  c&Use   slhji
         cere the off,er  which God makeb to sinners ip -         good;   rather  z$voyks  ha&,  f$r,&;   .bj?  presefiti.hg   "our.  ,'
       the gospel." The  ,Minority report is signed          .    brethr.en"  reared  `in ohu' ci~&%" as' .the eh&inpi&iS  df'
         by Prof. -John Murray. We understand-he -is,:..          the-truth; and the saviors o`f the Orthbdbx Pp&bjXeri%fi
         a Scotchman;a~~d~  evidently backed u.p by.lnen          Chu?Ches ; and see&idly,  bjr sugg&ting.that%hey "stand
         whom we personally know and esteem, such                 as the Rock of Chi&amsiuga" iii this tiat%k`r.:
         men as Dr. Cornelius Van Til, Dr. Ned B.                     Much-bet&r,  while more' salutary for the Ch&ch in,-
         Stonehouse, Rev. R. B. Kuiperj Rev. John J.              every r&pect, it had b&n, had the editor ad&`&d  *he
         DeWaard,  arid Rev.-O. Holkeboer.                        brethreti coti$ain&nts to withdraw their -protest, and
        I&w in my  opinion, the  `editor  of the "Reformed to leave. the'. controversial  - inatters involv&& .moBt .of
 Press Digest" should not permit his .easily'fiowing pen j which are concerned %ith rather abstruse tih&olbgi&%~
 to run iway with him- in this fashion;                           an&- philosophical pyoblems,  to the free disciis&oli 6f
        First ,of all, without expressly saying so, the editor theologians, rather than attempting to  imp&e one's
 leaves the impression with the readers of the Mission- personal views `upon one another by&airing thein coin='
 ary Monthly that Dr. Clark errs in respect to "quite ed, as official dogina's of the Cl$rch.                                       ."
 fundamental" doctrines, and that the complainalits, the              $ertainly;  we ought to.  watch  oiiel  t&e,  ptiri;tji--&i?
 brethren in whom Dr. Be&s h$s confidence because * doctrine on the basis  of-. our  ?Xifess~on&   N&&
 they are reared in Christian Reformed circles, are                                                                .     _
                                                                  should we allow heresies to c&ep ifi ah&wares. vhch,
 quite right in their protest.             ,. .                   as. in the  Buitema  ca'se, in the  Christiah  Re'f&Yned
        If this is the opinion of+the editojr, and `if this opin- .Church'es,  such.  fuhda&%tal   t?%ths  &S  the  unity  df
 ion is based on a `thorough study of the case; he should' Israel and the  Chupch, and the  kiiig&ilj  of  Chi;i&
 have `plainly stated this rather ithan convey a vague im-        over the ,Church, arc denied, the ChtiYch  mist statid
 pression. But in that case, he should have acquainted            "as the Rock of Chickam&gaL" Btit w~eii t~ebl'~gi~~s
 his readers `with the'facts in the case, and viiith .the         attempt to impose their own pi& t@ori+;  that hatie.
 grounds upon which such an opinion on the par"t of the nothing to do with the adopted standards,' tip@i @e.
 e d i t o r   i s   b a s e d .                                  Church, 3hey .betiome the cause of- trouble  an& .schi&i.                   I
        If, however, the opinion of-the editor is not baied       l&en `on the basis `of the Confessions ther.e  ig FOO&
 on-a personal  and thorough study of the case, but, as           for. the  libwtcis  prophetancli.  If this  rooti  is  d&+d,
 we-are afraid, merely on the confidence he places in the &zclesi+stical walls- &e`made so liarrow that none
the brethren complainantsj and that, too, because they but a _certain  theological c!ique can live within theni.
 have a vhristian Reformed background,, it had been                   An  illustration  of  this  Dr. Beets  in&y find  ili the
 better that &e remarks had-not been published; For theologians. that controlled. the Synod o$ Kalaniazoo,
 this, virtually, means that Dr. Clark is condemned               1924, ~ atid. thti~&l%que&`trotibIe  ,`&d `8chism th'ey
 without a hearing. True, as was said, Dr. Beets. does caused.   Aioihei illustratidn is  furniihed   $y the  late
 not state d.efinitely that the complainants are right and schism in the Reformed Church&! of the Netheriands.
 Dr. Clark is a heretic. But .note the following words : .A Simiiar  ,hi&ory,  will probably be made by the Ortho-.
 "It was claimed by some that he held fundamental                 do% Prksbyteri&  :C&ches,`if  the th&jlog%ns of West-
 kfrors .,with .respect  to four heads of doctrine. What minster`dolit'inue %e attenipt to f&c@ theil*  own'private
 were -these -do&&es? Quite fundamental it seems to notions on the Church,
 us, and we don't wonder that brethren reared in our                  And what are those doctrines with respect to, which
 circles felt .heav$ hearted about them and protested             Dr.' %la& is supposed to err, and whi& $eem- so funda:-
 against them." And again : "Dr. Clark's alleged errors mental to the editor of the "Reformed press bigest"?


                         -



246                                     T            H    E            S%+N:DAR.D..   :BEARE.I' `_

       Since when is there k'vtrell  defined dog&a  about. the          ,As was said, the last General Assemblyi.appointed
incomprehensibility of  ,Gid? That God is  incompre-              a committee to study and report on the doctrinal ques-
hensible is accepted by Dr. Clark a& well as by his tions mentioned:  in the ?Complaipt". In the meantime,
opponents. But since when has it: become established others, not members of. the committee, are also. study-
Reformed dogmar  to: maintain : hhatr- a. "proposition" ing these matters; preparing mimeographed papers on
 (grass is green; Christ is the Son of God, -etc.)-, does). them,!:and distributing these dopie&  `They are written
not mean the same thing for God as `it does for us, as. by the Clark side of the controversy. During-  t&e
the complainants hold?                                            course .of fhe past year, I received $v~a~of .these copi&,
       Where, do our Confessions, or the Standards of the throu'gh,,the kindness of the-. authors..  `Hereby,  my
Orthodtix  Presbyterian Churches, definei"the doctrine thanks to them. I hope to re`ceive whatever-&written
of the position .,of the intellect with respect' to: othkr        by them, as well as by others, on .the& questions. _ 111
faculties ?" In fact, what right has Dr. Beets. even to: due time, we may, perhaps, disc&s their contents in
spe.ak of "Jhe intellect and other facuZti.es in'the'plural.      our             -paper.           _              _
Since when. has the trichotomous division of&he soul                    These men now -assume  the offensive a@ist the
 (the division into .three faculties,: intellect;.%:eniotion,     doctrines set forth in the "CL&plaint".  .I.          -~
will) become Reformed doctrine, .or where,: ih,;$he Re-                 The one, written by the Rev.- Floyd"E. Hamilton,
formed Confessions, is the theory of the primacy of and .attacking the views on total depravity: as set `forth
the intellect' (the theory  that  thi intellect always in the "Complaint", is introduced to the readers in the
leads, the will follows the `intellect) branded as  an followings words :
error? Fact  is that the complainants are on the wrong                                              "
-side of the  fence on this point,-when they makegthe                       f%erious issues have been. raised, and it is
blunder of maintaining that-  the trichotomqus .division.                 the duty of all ministers and `elders of our
of the soul is, at least, traditionally Reformed, and that                church to study'.these  doctrines go. that the
the primacy of the intellect  was usually  condgemnecl                    Fourteenth General Assembly may be a. thor-
by Reformed theologians.  J?or the very opposite is                       oughly informed .Asseml&:              -.           :j
true, as is well known, and -as can easily be prosed.                       "One way to study doctrines is to study
       Since when is the doctrine that there are "gontra-                 what  l&e  ddctrines are not. It  iS the convic-
dictions" in the Bible &en coined as Reformed .&ruth?                     tion of many o? us that the doctrines set forth                     `.
And why is .even  the atten;lpt  to reconcile .divine sover-              in `The Complaint' are not the doctrines as :
eignty arid human  rtis'ponsibility  to be, branded as                    they-are taught in the Word of God and the.
here@ and rationalism? Yet, it is o$ this very thing                   Standards;-OF our church. We believe that
t+t, IJr. Clark is accused.                                       -m in  se&al  r&pects they go beyond and  .are                         j
       Ahd when,  forsodth,  has the theory of a  well-                   contrary.`to  these historical doctrines of the
meaning offer of salvation to the reprobate; the theory                   Reformed Churclies."
that the preaching of the gospel is grace to all that'                  Similarly, the second paper, written by I%. Clark
hear, become officially Reformed, except in 1924, when himself, and sharply  criticising  "The Philosophy of
Lhe Christian Reformed Churches adopted this funda- the Complaint", esp+$l$. regarding ihe problem con-
mentally Arminian error ?                                         cerning God's knowledge and  oiirs, is introduced in
       IOr since when was it branded as "rationalism", not the following words :zz-L,;.,                  `1,
`that a man makes his own intellect or reason the source                                                                       _,.  i
and standard of knowledge, but that he proceeds from                        "S&ious  doctrinal issues have been iaised
the assumption that cod's Revelation' is capable of ,be-                  in the Orthodox Presbyterian Church during
ing logically interpreted, so. that logical deductions'                   the years-1944-1946. The  thirteeilth   G&era1
made .from Scrijjture niay be accepted as truth?                          Assembly elected-five ministers to study the
       My advice to the brethren of the Orthodox.P?esby-                  four, doctrines in qu&stio+ It is the duty' of
terian Churches is, not that they "stand as the Rock of                   all' ministers` and elders df our Church to
Chickamauga",  but that they drop the Clark cas$,  and                    study these doctrines so as. to protect the
then discuss- their theological and philosophical prdb-                   Church .from ,error. It is- the conviction of
lems freely, in brotherly  -fashion, and  l&e, without                    many of the ministers that the doctrines of
branding dne another as heretics. In that way, there-                     The Cornplaid ark not the doctrines of the.
is hope thaf they serve the cause of the truth and ac-                 _ Word of God or of our subdrdinate standards.
com@sh.somethihg  for the well-being of the Church.                       We believe'that  is several respects The Com-
                   ..                          -1                         pZaaint goes beyond the Confession and is con-
                                                                          trary to`the historic position of the Reformed
' Even now, the lines are being drawn iri the `Orthodox                   Churches. This paper is one of -several which,
P r e s b y t e r i a n   C h u r c h e s .                               appearing during the winter of  1946-1947,.  -  +
        . . 3 .    .  \/


                                            iHE           STANDAItiD._                   .;pEARfiR           ,`-                         247
                                                                                                                    _ __  _. _ _. - .
          aim to preserve the original posit&n  of The                            Th& ihe New !Testamenti  clearly-presents the state
       ,Orthodox   Presbsteria,n  C h u r c h " .   .
                                                          ;r$-.               of the soul rimmediately &fte&death  as .onenof  cc?nscious
                                                                              glory, and fellowship with God in Ch.&& there can be
         Now iet the authors -of The .Complaint, who, no, n0 doabt. In the parable qf the rich man and Lazarus,
     doubt, `aiso have their followers, stand as -the Rock of the latter is presented as being carried. by angels into
     Chickamauga, and `it is not at all difficult to ,f&esee Abraham's bosom; The apostleiPau1  w&es : "For we.
another schism.                                                               know that if our earkhly hius& & this tabernacle were
                                                              I% H           . diss.olved,  we ha6 B. building. of God,`-. an house not
                                                                      :I.     made with hands; eternal in the heavens." II C&. 5 :.l.
                            -____                                              It is evid,ent  that the ,ap&tle.here  posits, no time bea
.                                                                            tween the dissolution  of_ our  iearthly  house and the
                                                                               entrance into the house of God in heaven. The one fol-
c-r THE  YiTiIPEfi KNOWLEDGE                                                   lows the other. immediately.. The exit from our earth-           .'
                                                                               iy house of this tabernacle is, at the same time, the
                                                                               entrance into our eternal house in-heaven. The refer-
      An Exposition Of The Heidelberg ence, therefore, is not to the moment of the resbrree;
                                                                               tion. The "building of God" id hot  the  final glory of
                         Chte&ism                                     -. the kingdom of God which  we shall inherit in  our
                                                                              .glorified  bodies;  but the glory we `shall  -enter.,   im-
                         Part  T w G . `                                     mediately after death. `In the epistle to the -Philip-
                     Of Man's  Rbdemption                                      pians, the apostle speaks of "having a desire to depan$
                                                                               and to be with Christ; which is far better"; `and this
                        Lord's  .Day XXII.                                     desire he contrasts with abiding "in the flesh" tihich*
                                 1:~                .,                        is more needful for the -Philippians. Sere, too, it, is
              L'  .Our House In  Heaven.  (Eont.)                             -evident that, `through death, he expects to enter into
                                                              -                cons&us  and  P.&feet.  fellowship  With Christ. Phil.
       When,  kevertheless, especially in  the Psalms,.  the 1:23, 24. To the malefactor on Calvary the Lord gives
     saints of the old dispensation -strik.e  a note that be- . the promise i "Today shalt-thou be with me in para-
     speaks a rather gloomy outlook upon the sta,te of the                     dise". To interpret this promise as if it meant no more
     dead, and ti cliriging to this present life on the earth,                 than that, with Christ,' the penitent .t]hief tiotild enter
     we  must  remembep  two facts. First of. all, the  1an.d into Hades,' the state of.. the dead, would have no sense.
     of ,CanaBn was &he fulfillment of the promise. It was Papadise is th,e state.of glory in heaven, the "building
     a shadow of the heavenly rest. There God dwelled of God",- into which the thief shall enter with Christ
     i With His chosen: people. For` `the saints of ..the old .that  veY;y  day. Arid the  book- of Revelation  presetits
     dispensation, the service of and `fellotiship -with God,                  those "which came out of great tribulatibn", as a
     His blessing and favdr,  wer,& inseparably  connected~ great  multitilde in heaven, rejoicing in the @vation
     with the l?nd the Lord their God-had given them. The of God; standing before the throne of God, and before
     .,proniise of the fifth commandment had an earthly the Lamb, and serving the Most High day and nibbt in
     nieanipg for them, exactly because the land of Canaan his temple. Rev.  7. They rejoice in"the first resurrec-.
     was the rest of God. Hence, they clung to thislsh&dow                     tion", and reign with <Christ. Rev. 20.~4, 5.
     of. the heavenly Canaan, and we?e  loath td leave. it.                       This truth, that the soul of the believer, immediately
     And, on the &her hand, for the Old Testament saints,                      after death,. shall be taken up to-heaven, to be with
     heaven .did not open the prospect ,of .glory and joy in                   Christ in `glory, should not be confused with, and mis-
     the same measur.e  and to the same degree as it does                      taken for; the' philosophical idea of -the immortality of
     for us. The promise had not-yet been fulfilled. Chyist t h e   s o u l .                                         +
     had not yet come.  `rh6  kirigdo,m  of heaven was not.                    The two are `quite distinct.'               -     -'
     y&. centrally realized in Him. They could not as yet                         When philosophy, rejecting revelation, ponders the
     rejoice with "the apostle Paul of later days in the pro&                  problem of- the "immortality of the soul", it tries' to
     pect` 6f being with, Christ. All ,this must wait until the                establish that-the $0~1, -after the death of the body,
     fulness of. time. In the light of these facts, w,e can -continu&  to exist.  The Biblical  distinctiqn between
      somewhat understand that  &he pious among Israel, life and death does not enter into -its consideration.
     even though they believed that `God would "afterwards Hence, the expression "immortal soul" has come to
     receive them in.glory," did ndt share; with the sailits of mean no more than "iniperishable  soul", or a soti! with
     the new dispensation, the brighter outlook upon the endless existence: But the tacit assumption is that, if
     intermediate state, and that they prized highly, and the soul continues to exist-after physical death, it must
     clupg tenaciously to a lo&: life in the land of promise.                  live. Philosophy dehies sin and guilt, Christ atid the


2        4    %    .                    THE  S T A N D A R D   B E A R E R
                                            --....  -.._..  :.  -  _.._    ._~.~___
atonement, and,.therefore,  the truth of eternal~ll'fe and phatically  true, ,that, according to Scripture, he shall
eternal death.., It. prefers to speak of immortality in           never see life unless he is born all over again. To live,
this general sense as it applies to all men alike. If             and to reach the state of immortality, he must pass
the soul is immortal, then all men shall continue to through the radical changes of the new birth- and the
live after the death of the body ;, if she is mortal, then        resurrection of the last day.
death is simply the end.                                              When the wicked, outside of Christ, die the temporal
       It isto be regretted that this philosophical usage of      death, it is again not merely the body that dies, while
the term is frequently adopted by Christian people.              the "immortal soul" simply continues, but the whole
,      Not only do common laymen often speak about man-dies : the person of the wicked passes into a deeper
the "immortal soul" which all men are supposed.. to               stat,e of death; as to the body he enters into the cor-
have, but. even teachers and theologians, that ought to           ruption of the grave, and as to the soul, he opens his , .
know better, fall into the same error.                            eyes in hell.
       Even the late Synod of the,  R,eformed  Churches            _ And when the wicked, in the last hour, shall be
in the Netherlands  (@recht. 1942) maintained the raised unto the resurrection of damnation; they  do--"
usage, of. the term immortality in this sense, and gave not become "immortal", but they sink into the final
it its official sanction, when it declared  :. "`That ac- state of death., For the wicked there is no life, still
cording to Scripture and the Confession, when man less immortality. IHe passes from death unto death.
dies, his body returns to the dust; but his soul,, whether            With the believer, however, this is -quite different.
-in communion with Christ. enj,oying eternal salvation            Principally, he becomes immortal when he is regener-
or suffering in desolation, continues to exist until the          ated. For then he is raised with Christ, and his life is
last day. . . . .which from of yore was. expressed in the hid with Christ in God. IIe partakes of the resurrec-
doctrine of the immortality of the soul." .Here, too,             tion life of Christ. Hence, "he that believeth on the. .
continued .existence  is .confounded  with immortality.           Son hath eternal life," John 3  :36. "And whosoever
      .,.It  .may be granted that our  Conf.essions  use the      liveth and believeth in me shall never die." John 11:26.
term in, this-sense in Art.. 37 of the Conf essio BeZ&cc;             When, therefore, the believer passes -through the
But.  S.cripture  never does. In the Bible,, the word change of physical death, he does not sink into deeper
"immortality" occurs, strictly speaking only in I Cor.            death, but he is delivered from the "body of this death'?
15.353, 54 : ."For this corruptible must put on incorrup-         in order to pass on to the heavenly glory of perfect
tion, and this. mortal must. put on immortality. So fellowship with ,Christ. Physical death has become his
when  this> corruptible shall have put on incorruption,           servant, to set him free', to open for him the door into
and: this mortal shall have put on immortality, then glory.  IAccording to the inner principle of life that
shall be brought to pass: the saying that is written,             is in him, he is immortal: he cannot die. Her.e, how;
Death is swallowed up in *victory." The word also                 ever, in the earthly house of this tabernacle, he carries
occurs, in I Tim. 6 :!l6, but. there it is applied to God        the principle of immortal,life in a mortal vessel. T h e
Who. "alone hath immortality," while in -1 Tim; 117,              dissolution of the ,earthly .house, therefore, is necessary
and inRom. 2:7 (Authorized Version) a different word to unite him in perfect fellowship with Christ, and to
is used in- the original that can bett,er be translated `by transfer him into the building of - God, the house not
`fincorruptible.."                                               mad.e with hands,' eternal in the heavens.
     I -With application to man, therefore, only the pas-            -Although, therefore, in general, it is quite correct
sage in I Cor. 15 uses the term immortality; And there to speak of physical death as a separation of soul and
it .means;  not continued existence, but complete victory body; and to. say, with the Catechism,, that "my soul
over death in the glory of the resurrection.                      after this life shall be immediately taken up to Christ
       This is also the literal .meaning of the word. Im- its head!' ; .although even Scripture gives us the example
mortal,,, strictly speaking,_ does not mean  `fhaving con- in this respect, `when it warns us not -to fear him that
tinued existence," but "having everlasting life," or is. able to. kill the body but cannot -kill the soul, but
"not mortal," not capable of `dying.                              rather Him that can destroy both soul and `body in
       And. in this sense, it cannot be said of, the soul of hell ; yet, on the basis of Scripture, it is possible and
man. as such that it. is immortal. On the contrary, it more .definite in the case of- the death of. the believer,
is very mortal.         .-                                        to make another, a. sharper distinction: that between
       Adam was created, endowed with life, but he was,           the "outward? and the "inward man".
nevertheless, mortal : he, could die. And when man fell,           L First of all; it must be remembered that the word
and. the punishment- of death was inflicted upon him,             "soul" does not always have the same connotation in
h.e. did not cease-to exist, but he fell into the state of the Bible. Sometimes it denotes the entire man, as in
death, `according to his whole nature, body and soul.             Gen. 2 :7 : "And the Lord God formed man of the dust
The whole- man, body and soul, was created mortal,                of the ground, and breathed into his nostrils the
and, through. sin,. the entire -man died.. `This. isso.. em- breath. of life-; and man became a living soul-.".. -Again,


                                .'  T H E   S T A N D A R D         B E - A R E   R                                  2 4 9
                           _
the' word is. used-to  denote the. earthly life man, as a death, his outward man finally perishes, while his in-
physical-psychical being lives in this world: -the soul ward man is. taken up with Christ in glory. This dis-
of man as,, in and through the body,. it is connected tinction the apostle had in mind when, in II Cor. 5 :l,
with and related to this present world and lives an he. wrote : "For we know that if our earthly house of
earthly ife. -Thus, for instance, the word is ,employed     this tabernacle were dissolved,. we have a building of
in John X2.:25 :. "He `that loaeth- his life (soul) shall' Gad, an house not made with hands, eternal in the
,l.ose it ; and he that hateth his life (soul) in this worlds heavens.." Of this "outward"' and ,"inward man" he
ihall keep it unto life. eternal." In the same sense, wrote in chapter4:16 : -"For which cause we faint not;
it occurs in John IO :I7 : "Therefore doth my Father. but though out -outward  man perish,. yet the inward
love me, because I lay down my life (soul)  )' that I man is renewed day by day." -
might take it again." But it also denotes that spiritual        To this outward man belongs, to be sure, the body.
entity in man which; in distinction from his physical B.ut much more is implied in  it. To. it also belongs
organism,`is the seat of his intelIect  and. will. Thus. in the "soul" in the  sens,e of our earthly life, the life
the passage- in Matt.  10  :2%, to which we `referred which we' live through the senses. In death the soul,
above : "And fear not them .which kill the body, but in the sense of man's spirit, is separated forever from
`are not able to kill the soul: but rather fear him which all things earthy. No longer does it perceive earthly
is able .to destroy both soul and body in hell." It is things, nor has it any need of them any more. It is
with this ,latter connotation that we use the word,:when separated, too, from all earthly relationships :- the ties
we- speak of physical death as. separation of soul and of human love and friendship, as they function through'
body, and say. that, immediately after death, the soul our present b.ody? are ~ severed -forever.: Still' more;
is taken up to Christ its head.                             The outward man also includes "the o1.d man" of sin, as
    Aplzzoximately  in. the same sense, the Scripture it has. its instrument in the body.. Death serves the
sometimes-uses the word- `"spirit". In I Thess. 5 :33 we Christian to  &move the last vestiges of sin. And,
`read : "And the very God of peace sanctify you wholly ; finally,.` it .may be said that to this outward man must
and I. pray.God your whole spirit and soul and body be be reckoned the "world" in its evil sense, with its temp.
preserved blameless unto the coming of our Lord Jesus tations and allurements, its hatred and persecutions.
Christ." The intention of this'passage-is not to teach From all this, the "inward man?' "of  the. believer is
that man consists of three entities or parts: spirit,        separated at death. It constitutes "the earthly house
soul,. and body. However, we may, no doubt, say that of this tabernacle" that shall be dissolved.
to man's "soul" or spiritual substance,. there is an            The "inward man" is the new man in' Christ. Ac-
earthly side or aspect, by whi.ch it is very mysteriously cording to this inward man,.~.the believer in `Christ is
and intimately connected with the body, is able to func- born of God. He is free from sin. He cannot sin
tion through the body, and thus to react upon earthly because he is born of God and "his seed remaineth in
things and, live an-earthly 1if.e ; but &lso. a spiritual side, him". Moreover, according to this new man, he is born
according to which man is- related to God and spiritual from above. He is not earthy, but heavenly. He par-
things. `The physical. or earthly aspect of the soul is, takes of the resurrection-life of our glorified Lord. He
in the passage just quoted, simply called the  soul ;        seeks and sets his heart; not on `earthly,, but on the
@bile `by f`sgirit" is indicated that higher substance in heavenly things,. and. longs to be. with Christ. In this
man, in virtue of which he is adapted to, apprehend-         present tabernacle of his outward man, he groans,
spiritual~things.. In this sense, the- word spirit is .used "being burdened.: not for that we would be unclothed,
in Born. 8 :lO : ."And if ,Christ be in you, the body is but clothed upon, that mortality might be'swallowed-up
dead because of sin,; but the spirit is life ~because of     of life." II Car.- 5 :-4. And `it is this longing of the "in-
righteousness." According to this terminology, there-` ward man" that shall be completely fulfilled, as to the
fore, we may describe physical death as the separation       "soul" of the believer, when the- earthly. house of this
 of spirit and body.                                         tabernacle shall -be dissolved .in physical death. .For
    But there is another reason, why it. is more correct then he shall be immediately taken up to Christ in
to `speak of the death of b.elievers as a separation of glory.
their "outward" and "inward man". To define death               Just `&hat belongs to the "building of God; not made
 as the separation of- soul and body is to speak in general with. hands, eternal in the heavens,!?  is difficult for us
terms that are applicable to all men. Whether we refer to define. Of a soul-life.without the body we cannot
to the death of the believer or of the unbeliever, always -possibly canceive. As long as we are. "on this side,"
 it- is a separation of soul and body. But in the case of and'are of the earth earthy, the concrete details of our
the believer, death is much more. It is the liberation heavenly house must be considered, to belong to the
 of the new man in~christ from all that is foreign to it. "hidden things" that are for. the ,Lord our God, and
And this can be, definitely expressed -by `saying that,      about which we dare not speculate. `That a special,
when the believer passes through? the change of physical     intermediate, body will be provided for us in that state,


 250                                       T H E   - S T A N D A R D   B E A R E R   -.

has been suggested, but without ground in IHoly Writ.               - judges whether one can be deposed from the
Let it su@ice,us. to know, first of all, that there is such             M i n i s t r y .
.a heavenly house, into which we shall enter through                6) The Classis vests'the  Minister of the Gospel with.
 death, and as soon as our earthly house is dissolved.                 lthe office and therefore also rightfully deposes
 Secondly, Scripture also plainly- reveals that this                   him, if necessary.
"building of God," in distinction from our. present                  `1 So much is involved in suspension and. deposition.
tabernacle; shall be characterized by heavenly. glory                   of the Minister (for the Minister himself) . It is
and, perfection, In that house there will. be no m-ore                 imperative therefore that deposition of the Minis-
sin, no `more temptati.on to sin, no mo.re "hating of that             .ter be done by  Classis.
which `we do, and doing that which we hate," no more                 > In the "Gereformeerde" churches of the sixteenth
persecution and suffering for Christ's sake. It will be                and seventeenth centuries `deposition was aways
a `state of perfection and final victory, even though,                  in the: hands of Classis and Synod in the event
with all the saints, we shall look forward in hope, even                of higher appeal. In the controversy with the
there, to the resurrection of the last day. Thirdly, this              Arminians it repeatedly occurred that Classis or
already implies that, although we' shall still be `tun-                 Synod deposed a Minister contrary to the desire
clothed" as far as the body is concerned, the "buiding                 ,of the Consistory and a large part of the congre-
of God,' denotes a state of consci&s bliss. The "s&l,,                 gation. (Geref. Kerkrecht, D. 11, bladz. 663).
shall not sleep, as is the theory of some. `For, although           9) The opinion that major assemblies (Classis and
physical death may be called "sleep" from the aspect                    Synod,  G.M.0:) cannot censure consistory mem-
of the body, and with a view to the resurrection, the                  bers in the sense of excommunication but only
spirit of man cannot sleep, even in death, but shall                   in the sense of- severing the denominational tie
rejoice' in heavenly beauty and glory. And, thirdly,                   between them and the recalcitrant consistory,
in that heavenly house we shall forever be with Christ.                must be rejected as unreformed and. at com-
We shall behold IHim always and everywhere, face to                    plete variance with what our reformed `synods
face, have unbroken fellowship with Him, and through-.                 and our canons (authorities on ecclesiastical law,
Him with the Father, For that will be the ultimate                     principally Voetius, G.M.O.) have taught. (Geref.
glory of heaven, that it is the house of our Father, our               Kerkrecht, D. 11,' Bladz. 73).
eternal home !                                                       .It must be admitted that we gaze here at an impos-
                                                                  ing and. apparently irrefutable- and thus conclusive
                                                                  mass of argument. But we will see. Let us examine
                                                                  these grounds.
                                                                    1) The ,Classis  does this (deposes a Minister- of the
                                                                       ,Gospel,  office bearers) not as a higher directory
         Questions~. on Church Pollity                                  over and above the churches but according to
                                                                       "het Kerkverband" that is, by virtue of the de-
    We must now examine the grounds on which Dr.                       nominational tie.
H; Bouwman and others base, their view or theory ac-                 Mark the expression, "not as a higher directory".
cording to which Classis rightfully deposes office bear- These words are important. They amount to a con-
ers. Here follows a statement of these grounds.                   fession on the part of the author that theClassis is not
                                                                  under Christ the ruler -of .the .local churches. This
   1) De Classis doet dit niet als `een hooger bestuur teaching -Dr. Bouwman affirms with emphasis else-
         maar volgens "het kerkverband".                          where in his Kerkrecht.. . I quote :
         "The Classis does. this (deposes office bearers)
        not as a higher directory, but by virtue of the               "De verschillende plaatselijke  k&ken  worden
         .denominational  bond or tie".                                niet opgelost en omgesmolten tot eene classicale
   2) The  Classis is an accumulation of Consistorial                  kerk, zoodat hare vrijheid en zelfstandigheid zou
         authority,  '                                                 zijn opgeheven. Dit is  werkelijk het geval  vol-
                                                                       gens het collegialistisch kerkrecht, zooals dat ook
 3) The  Classis is a Consistory and therefore right-                  in de  Nederlandsch-IHervormd,e  Kerk in 1816 is
         fully deposes office bearers.                                 ingevoerd.  Daar is elke plaatselijke kerk een
   4). The Classis. does thishot  apart from but in con-
                                                           _/.       onderafdeeling  .van het  eene. groote geheel der
  _. nection with the cons'istory..            D     ..                kerk. De Synodale organizatie~heeft  zich een be-
  "5) It is proper that the same assembly (in this case                stuursmacht toegeeigend over de .kerken, waar-
         the Classis, `G.M.O.)' that judges whether one can          -does de zelfstandigheid der plaatselijke - kerken
 .~ _, be `inducted into the Ministry of the Word, also
                   .'                                                  is- aangetast. . . . Er mag  geen  beatuursmacht


                                          T H E   S'&ANpARD B E A R E R                                                   251

          insluipen, waaraan de plaatselijke kerk zou  onder-       84 of Dort's Church Order, "No church shall lord it
         ~. worpen zijn." (Geref. Kerkrecht,  D. .11, bladz. 14)    over other churches, No tiinister bver other Minister's,
             "The various local churches are. not dissolved no Elder or Beacon  o.ver other Elders or Deacons.?
          and forged over into a classical church. The local           But to return to Dr. Bouwlpan. The Classis is not a
          churches are not parts of one large church, so that. "hooger bestuur", a  .governor,   ruler, to which the
          they lose their freedom and independency. This            chprches  are subject and by which.  .they are ruled.
          is actually -the case  accordiilg to collegialistic Now that statement from the do&orIs pen can only
          Church Polity, as introduced in the Netherlands mean that Classis has not the key-power. and that, ac-
          Reformed Church in 1816. There  each local church cordingly, it cannot depose office bearers, Bouwman
          forms a subordinate part of a large church. The literally states this on page' 14 of the second volume
          Synodi& organization has appropriated a direct- of his work. There w,e read, "Het kerkverband moet
          ing power `over the churches, whereby the inde- juist dienen tot bevord.ering en bewaring van de vrij-
          pendency of the local church is attacked, "No dir- heid en de,  zelfstandigheid  der  .kerk. De kerkelijke
          ectinz `power, to -which the local church would macht, die aan de enkele kerken toekomt,  namelijk de
          be subject, may be allowed to creep in".                  bediening van woord, sadramenten en tticht-mark you,
                                                                    tu&t-mag  niet `aan haar worden onttrokken en aan
         And then this, too, from `the pen of the same
     a u t h o r :                                                  de algemeene kerk gegeyen  worden." Translation,
               . ,                                                  "The power, authority, of the ,church,  that belongs to
            "Het  woord superior (hooger)  bedoelt niet  dat the separate churches, namely, the ministration of the
          een meerdere' vergadering een hooger bestuur is, word,  sacraments and discipline-mark you,, cliscipline,
          waardoqr  de minderen geregeerd worden".            .     G.M.O.--may  not be. taken from her and be given to
        Transl$idn :                                                the general church (Classis and Synod, he means) .
                                                                       Well, now, if this is true, and it is true, if the
             "The&vord  superior means not that the major
          assembly is a- Pigher directory by which the minor Classis may not set itself `LIP as bishop with key-power
          assemblies are ruled." (Geref. Kerkreeht, D. 11, over the churches, if this power nzay not be taken from
                                                                    the churches and transferred to Classis and Synod, as
          bladz. 18).                                               Dr. Bouwman affirms, how then can Classis n-eve&he-
       This is  plain language,  isli"t it? the substance of less rightfully engage in the exercise of this power by
_    tikich is that Classis is not the ruler of the churches.       deposing office bearers? -Dr. Bouwman has the solu-
     That is what the author says, literally, "Er mag geen tion; The Classis does so, says he, according to %et
     be&uursmacht  insluipen, waaraan de plaatseli j ke kerk Kerl:v.erband",  thus by virtue of the denominational
     zou  ol<derworpen  zijn". These-are his words. Now bond. But this is not a solution. It only adds to the
     this teaching is of the very essence of Reformed Church stupendousness of our problem. If a man is  not by
     Polity; it is the very cornerstone thereof. It lies at the the authority of God king, if thereforei he has not the
     basis of all  -the cardinal articles of Dort's Church rule over the People, may he nevertheless rule on :the
     Order, so that to deny this teaching is to reduce these        ground that the country where h&"dwells is a confedera-
     articles to a collection of enigmas. This is so obviously tion of states (like our United- States of America) ?
     true, that no writer on Reformed Church Polity;  wish- Can, anyone conceive of anything. more impossible?
     ing to be known as reformed, has'denied or challenged Who therefore  would want to answer this  question
     this teaching outright at least. All affirm it with em- in the affirmative?  .-`Nobody.   `AbsolFtely  nobody.
     phasis. Also the Rev. Gerrit Hoeksepa in his brochure Well, then, if Classis is not `by Christ's authofity ruler
     -a bodklet of 107 pages, in which he strives to prove of thd churches, may it nevertheless rule the churches,
     that a Classis may rightfully depose a Consistory, thus deposing office bearers if need be, nccorc&@ to .`%et
     strives to prbve that Classis under Christ is the ruler Ke&ve@and", that is, on the ground that the chur@kes
     of the local churches. On page 66 of this booklet one are organized into Classis and Synod, and thus `form a
     may read, "We are all agreed that there is no other,           confederation of  chwrches? Now  who in the world
     ,and surely no higher power in the church (under would war& to answer this question in the affirmative?
      Christ) than Consistory power." And again, "We are Well, Dr.  -Bouwman for one. And  there:are  others
     all agreed that there-may be no `bestuursmacht boven who answer this question' in the .aff irmative, unbeliev-
     de kerk'. Then the church of Christ is no longer free." abe as thismaysound.               .  -  `..  -  Y.  ._  ;  +.,
     This is the way they all talk and write. And it is not           This appeal to "bet Kerkverband?' is v&in ; and Rev.
     a wonder. For the fact and truth that Classis is, not Gerrit Hoeksema  fully agrees with me here,:..  He.zwrote
      (under Christ) the ruler of the cburehes, has not the on page 54 of. his brochure, `(And only.then ca;n you
     rtile over them, forms the line of demarcation between dkfend the right of  C&ssis to  `depose  a Consistory.
     the Reformed system of church) government and the Sometimes more general phraseology is -used, such as
     hierarchy. Besides, it is the literal teaching of Art. "rechten van het kerkverband". Prof.  IHi Bouwman,


       25.2     -                             T H E   S T A N D A R D   B E A R E R .
                                                     _~
      Zor instance, says in def.ence of the deposition of Geel-        separate cdnsistories. Not oee of them originally had
      kerken's consistory, that, `de synode- naar .eisch van bet anything to say over the others, for (Article 84)) n`No
      kerkverband moest opkomen  voor het .recht  en .de vrij-         church shall in.any way lord it .over the other churches'.
      heid :der leden." Such a!1 -expression, `n&ar  eisch van By merely adding them, you .get a`greater ac`cumulation
      he* kerkverband,' proves nothing and means little. .of the same kind of authority, that. is, individual con-
      (I&X true this is. G&:0.) The question is, what kiiid sistory over its individual chtirch.".Brochure,  pp. 5.3, 54.
      of  &kerkverband' has been  estab.lished-?  Is it a  m&e            The Reverend here ,exposes the fallacy of that so-
      federa;tion?  Then the dep.osition. of Gonsistory is out called "accdmUlation" theory in a .way that cannot be
      of the question. Then sepafation  from one side`or the improved up.on. Hence, nothing need be added. The
      other is the only action that can be taken." So far              ab.ove citation is also important on account of the
      G. Hoeksema. We deal here with .a confession on the strange twist it gives to Art. 84 of the Church Order.
      park of the Reverend that is of para.mount  importance.          Then, to.o,  .als.o this excerpt brings  clearly out how
      He really insists here that Classis-.cannot p.ossibly de- little the exp.onents  :of the theory that Classis deposes
      pose a consistory, though witho.ut  meaning to do so,            office b.earers are agr.eed  among themsels&%s"co  what
      of  -course.  we `will have occasion to r&urn to this &ally constitutes .the ground Df their theory.
      affirmation  .of the  .Rever.end in  l&e sequel. Strange            3) Dr. Bouwman tries to reason the crooked thing
      how that the exponents of $be .theory that Classis can straight-the  tiling : d&position of dffice bearers by
      ri.gh$fully  de.pose office. ,bearers so viole.ntly  disagree    Cl&sis-in still another way. His argument comes
      among themselves as to just what constitutes the proof o.ut plain in the following paragraph from his pen :
      -of their theory. Yet, it is not so strange, consid.ering               "When therefope  a Consistory or a large part
      what they try to .prove=the  impossible.             "
          2) Another famous reasoning of .many of the ex-                   of the Consistory refuses to acknowledge the de-
._    ponents of the theory according to  wh<ch  Claesis,                   cision (of .Classis or Synod) and opposes it, then,
      though not .a "hooger be&u&' xightfullg .deposes  office              if the consistory continues its connections with
      bearers ,rnns like this. Ten kin.gs have moreauthority                th.e churthes,, the Syno.d has the right to take.from
      than one. So, too, the Classis, its auth0rit.y iS as many             the eonsistory the execution of the offi.ce. Ald the
      times greater than that of .a ,Consistory  as there are               churches, also the church involved, have trans-
      churches. delegating to the .classical assembly. I+nce,               ferred in a definite instance' their key,power in
      the  Cassis, though no "hooger  bestuu.? is superior as               the hands of the Synod atid therefore in the par-
      to +its author-ity to the Consistory and therefore right-             ticular i.nstance the Synod can decide not on!y but
      ftillydeposes  off-ice bearers, if need `be. Now this is a            see to it that `the decision is carried out as well.
      .fi.ne  yay to reason about  authority,  isn't it? reason             This follows from the character of the major .as-
      aboui -it -as..though  it w,ere .a, material -quantify that,          semblies". Geref. Kerkrecht, Vol. 11, p. 27. (The
      like. salt or sawdust can -be collected on -a .pile and               original of this translation is found ifi the, Stan-
      <heaped   u.p. Yet, so they  reaion. Joh.  Janse-n  writes,           dard Bearer for Feb.- 1, 1947).                -
      `.`-&+n nu  een....aan&l  k&ken  samen   hen  bren.gen zij          -Now `this is a strange reasoning, to say the least.
      ha&r -gezag Adoor hare. ,afgevaardigden  mee clan heb- Rev. Gerrit Hoeksema doesn't like it either. II-Ie finds
      hen deze meerdexe vergaderingen zooveel gezag als de it absurd. "And, therefore, it is absurd to say,? says
      afzonderlijke kefken  er door saambrengi.ng comuleeren.          he, "that the  Classis derives its authority from the
      %l,  1.  ophoopen'!.    So  .Dr.  -H. Bouwman  .and  Voeti.us Comsistories.  . .  ." Brochure, p. 72. However, we
      as qtiot&-b-y  Bouw-man and.Jansen. But this "ac&mu- `should not fail ,to grasp the point-to this reasoning of
      J&ion-.theory" as an explanation of the supposed k&y- .Dr.'  B;ruwman.  It is this: In .a crisis, as when- there
      power of Classis-over  the local churches is untenable.. .is nee~d of a p0we.r -to depose a rebellious c&sistory,
      And Rev. Gerrit  Roeksema agrees with me. also here. all the consistories transfer their key-po.wer $0 the
      -:He writes, "How un*en&ble  the "accu-mulation  theory" Classis (Synbd) , and' -thereby bfing it into being as
      is as aQtiompl.ete explan&ion of the authority -of Classis       a major consistory with key-power to depose office
      atid.Synod can also be e-xblained from another  view- bearers. Now this doctrine according to which the
      goint. What -is  t$ie authority -that the various con- maj.or  assembK&  (Classis and- Synod) are major `con-
      -s&tories brin.g together in Classis? It -is the authority' .sistori,es  is also &hat of Rev. G. Hoeksema and he got
      of each local consistory over its local ~&u-r&.  Think it-from the.late Prof. Heyns. Yet there is a difference.
      again of seven local churches; ad.d till their `authority With G. Hoeksema and Heyns,  Classis (Synod) is a
      .to&ther  and what have you?. You still have nothing permanent consistory. But according to Dr. IH. Boa&-
      but -the -authority of  seven- eonsistories  oveP seven man, when the crisis is past, the key-power reverts
       &urches. Atid that is all you can ever get by a mere to the local consistories, and the major consistory is
      process of- addition  or accumulation.                           again a common  Classis.
          "`You still have seiren separate churches and seven              Bouwman and` Hoeksema need this  doctrihe   ac-


                                                    T H E   STANDA'RD...BEARER                                                 i       2 5 3
     cording to which  Classis  :( Synod) is a consistory.                   conception tif the chara.ctet  of the niajor assemblies.
Everyone- who affirms that Classis can rightfully de-                            And then, this, too. Sin& to .G. Hoeksema's mind
pmose office bearers and at once wants to be known as                        ,(.and to the mind  .of Dr. H. Bouwman and others)
being reformed, needs &his doctrine. For Classis can-: .Classis  is a Consistory with key?power  over the church-
not rightfully engage in this action except it be a con-' -es, he should have refrained from stating as his con-
siSto?y and thus not ,a Classis. For according to the viction that Classis is not a gov&ning power pser the
     Church Order and our Confessions all key-power churches. For `both .cahnot be true.
is concentrat.ed  in the Consistoryl (By insisting that-                                                                   G. M. 0.
Classjs is a consistory- Bouwman  land G.  Hoeksetia                                                 -~-
admit &his..) Hence if the major assembly is a Classis-
and not .a consistory, it cannot. depose .office beareps.
G. Hoeksema  admits this.  IHe even  .affirms it  $vith
emphasis. I quote,
                "To get beyond that, to get combined consistory
             authority over the combined churches and over
             each other you must unite these consistories into                    ,I,     -`- Saul  C o m m a n d e d
             a large whole, into the large ~or&sto&s we call :                               .-
                                                                                            .?       (Contin.ued).
             Classis and Synod. .Then the  Classis -can ask
             submission of the individual consistory as a mem-                   "And thou shalt  90  d.own  before  me  $0.  Gilgal  ;"        -
      - ber of the larger  bddy.  A$ only then can you said the prophet to' Saul, -"and behold, I will come down
            defend  `Ihe  r.ight  .of the  Cla$si$  to depose a  con-        to thee,  .to offer  .bur.nt offerings, and to sacrifice
             $istory. . . . The question_  is, what kind-of "`kerk-          sacrifices  -of..  peace offerings :  severr..days shalt thou
             verband" has been estabished?  * Is it a mere feder; tarry, till  Leome to thee, and shew thee  what thou
             atio.n.7 Then the  depositioti   .of consistory is  o.ut &ajt :da", $0 :8.
-            of. Q-e q.uestion. . _. . . 3s it on the other ,hand, a real        As appears hbm'the  text ,at 13 :l; `it was not until
             union? . . . . .  &hen  you  have .a  -seal ethical  &nd .,Saul had reigned tw6 years'that he went down before
             ecclesiastical basi.s for deposition. And the ,Clas-            Samue' -to .Gilgal accord?ng  .to the -abo+e;cited  word pf
             sis, really nothini less.  than a, large combined &he prophet. The  course  `of events  .was this. Having                               -
             c&sistoFy,  clothed with r.e81 -governing power as secretly  anointed Saul, Samuel called the people to-
             any consistory, has .the right and \duty to proceed gether $0 Mizpeh; .whey;e the public choice of Saul by
             -wi$h censure. It&as the same authority over the dot took glace iri the -presence of the people in con-
             consistory, that the .c.onsi&orp  has over .its indi- firmation of the secret  anointirig.  Having been de-
             vidual.  members,  the authority, namely, of an clared .king by the people, Saul returned to his home
             ecclesiastical body, all .whose members are sub- i.n. Gibeah as followed `by a band of valiant men. N a -
             ject'to its government.",- Brochure, p. 46.`. *                 ,ha&h, king of the. Aninionites, besieged Jabesh Gilead.
                                              .I                             `The Jabeshit-es proffeped their service, which Nahash
      Here it is-stated plain as'can- be that if the Classis +would accept only ofi the condition that he be allowed
is .not-a  consistory,. deposition';of  officebearers by Cla,+ $0 thrust art -all their *right -eyes, -an!- lay it for a re-
sis is out .of the question. This is inndeed true. Here groach on a'11 Israel. The men of Zbesh appealed to-
the Reverend brings out into:the-clear light of day tlie ~11 IIsrael for `help and were delivered by -Saul. &mu@1
fundamental issue or question which is : Is -the Classis :exhorted.+he people, "Come,  jet  us  go to  .Gilgal, and
a Consistory? In a following. article we will go with `renew the kingdom there." The people responded and
the question to -the Church Order and our Confessions there they made Saul king. On this occasion Samuel'
and learn  their answer. It is the answer that our :testified his' integrity And` again reproved  the peop1.e
`Confessions and the Churtih ,Order give to this question $or their geeat sin of wanting B, king -in `the room of
*that counts and thei-r answer only. I                                       .the  ,L.ord..   As. terrified by  the  Lord's `thunder, they
            A closing  remark  or twq. I have fault to find with `?epentecl:and were  conifbrted  by Samuel. The  sacr.ed
the way `Rev. .%. :Hoeksema and Dr.  Boupan treat                            narrator" continues, ."S&ul-reigned one yea?; and when
.their readers. The Reverend waited with t@lling .his .he -`had .reigned two' yea& dve? Israel" 13 :I. This
-readers that to his mind Classis is a con&tory-until~he notice begins a neti section, and .t& events narrated
had filled fif%y:four  pages of .his-booklet  with a mass therei.n took place after Saul -%ad reigned two years.
<of tou'tuous  argument. He shoidd have-stated his posi-                        Having -reign&d fo? this `length pf `time, *he' chose _.
tion at'the outset. `Then we would not have wondered -him -three thhqusand  tieri of !Israel. Two thousand he
"how he can reason as he does on those fifty-four pages. -placed under his -own-ctinimand  ih Mickmash and the
That  wolild `have  .bekn  dlear to us  `ha! he only  pre- -rest -were with `Jotiathan in. -Gibeah. Jdnathan smote
lfaced his argument `by a statemerit  &etting forth his the .ga&ison  of the Philistines at this place. As the
      `.


 254                                T H E   STANDAG~   BEARER

Philistines could be counted on to wreak terrible ven- consecration. by solemn offerings. Under the inspira-
geance, Saul was obligedto .act. `4He blew the trumpet tion of God,. Saul responded also to this call of duty.
throughout all the land, saying, Let the Hebrews hear." So was Saul by the providential working of God sent
`So were the people called together after Saul to Gil- also to  Gilgal in fulfillment  of. a prophetic word of
gal" 13 :4. For thither Saul had gone before the face S a m u e l . .
of Samuel, that is prior to his ,going. Though this is         The.,BibIe  expositors of the rationalist school, who
not stated in just these words, it is the necessary impli- are bent on discrediting the Scriptures at every turn,
cation of the verse last quoted.                           do interpret Samuel's prophetic word to Saul-thou
   That this going down to Gilgal on the part of Saul      shalt go down before me to Gilgal-as if it read, "Thou
was the fulfillment of Samuel's word that he had shalt- immecZiateZzJ go down before me to Gilgal," and
spoken to the king two years previous is evident from thereby they throw this entire section of the book of
the sequel of the text. Hearing of the disaster that       Samuel-10  :8-13 :9-in irreconcilable conflict with it-
had overtaken their garrison/in Gibeah, the Philistines    self.    This prophecy of `Samuel with the word  im-
gathered themselves together to,fight with Israel. At nzediatey read into it, is in conflict with 13 :l-8. For
the sight of the adversary's military might, the people according to this latter passage, Saul went down to
were afraid, ,and they hid themselves wherever they Gilgal not immediately .but in the second year of his
could-in caves, thickets, rocks, high places, and pits. reign.                `-
Some fled over the Jordan to the land of  Gad. and             So is the prophecy in question pitted also against
Gilead. The sacred writer ,continues, "As for Saul he 11:14, "Then said Samuel to the people, Come, let us
was yet in  Gilgal. . . .and he tarried seven .days, ac- go to Gilgal, and renew the kingdom there." Accord-
cording to the set time that Samuel had appointed" ing to this latter passage, it is said, Saul went to Gilgal
13:7, 8. This `is a plain reference to  10:8 quoted not before, that is prior to, but with Samuel, and in-
a b o v e .                                                deed at- his special exhortation, and there was therefore
   Saul's waiting two years with going down to Gilgal no waiting on Samuel. But also this discrepancy is
must not be interpreted as disobedience to Samuel's one of `the critics own creation. What they refuse'to
word. For the prophet did not rebuke him for it. Had discern is that Saul went down to Gilgal twice, the
his word to the king been, "Thou- shalt go to ,Gilgal first time with Samuel to renew the kingdom (11:14),
immediatelzj  and wait for me there seven days," the `and the second time before Samuel to gather together
case would have been different. But Samuel refrained the people'for the war with the Philistines (13 :lsq.) .
from specifying a time. In all likelihood he could not, Rather than read these scriptures aright, the critics
as the Lord whose word he spake, had not revealed to regard 10 :17-12 :25 as a section ."interpolated  in the
him just when IHe wanted Saul to make that move.           original document". In'this way do they think to re-
To properly understand Samuel's word to Saul, we move their manufactured conflicts.
                                                                                    >I
must view it in the light of that other word which                                                    ,G. M. 0.
he spake to him, "And let it be when these signs
are come unto thee, do for thee as thy hand shall
-find," meaning,. `Do thy kingly duty as the Lord .will
reveal it unto thee from time to time through His
.providential  working, and then thou wilt eventually,
how soon I know not, go down to Gilgal, where thou                  THROUGH THE AGES  2
shalt tarry, till I come to thee to offer the required
burnt offering and to sacrifice sacrifices of peace
offerings.'
   The first call of duty that came to Saul was the
appeal of the men of Jabesh-Gilead for help against            There were in all eight of these popes. Since they
Nahash the king of the Ammonites. Under the inspir- were the ,Renaissance popes, it is necessary that we
&tion of the Lord but not by His grace Saul responded be clear on that movement known in history as the
to that call. Also "the cruel and astoundingly humiliat- Renaissance. The Renaissance-the word means new
ing condition of peace laid down by Nahash was of the birth-was a revival of the pagan learning, wisdom
Lord. Not  `so long thereafter Jonathan smote' the and art of the Graeco-Roman world. It had its begin-
garrison of the Philistines. .That was the signal for ning in Italy shortly after the capture of Constantinople
a general revolt, and againSaul's duty was plain. The by the Turks in 1453;. The. fall' of the city caused a
time was now at hand for him to go down before the great migration of Greek scholars into Italy. These
face of Samuel to Gilgal .and in this place call together fugitives brought .with them the pagan culture- of the
the people -after him that they might be led forth to      East and disseminated- it among the Italian secular
.battle  against the Philistines after having received and spiritual princes and the wealthy classes. From


                                 THB         STANDA.RLI            xm:~hti~                                           255

 Italy the new learning spread to the utmost bounds of of office their own illegitimate children. A degree of
 Europe.                                                     Constance had made the age of 30 the lowest limit for
     In its broadest sense, the Renaissance was the work- appointment to the college of cardinals, and had for:
 ing of that natural energy-that brought into being, bidden papal favoritism. Yet several of these relatives
instrumentally, our modern civilization with its new were made cardinals before they were 30, others be-
 and pagan conception of religion and science and with fore they were 23. Sixtus IV bestowed the cardinal
 its manifold inventions and discoveries.     -.             hat upon John of Aragon at 14. Leo X made the
                                                             bastard son of his brother, a cardinal at the age of 7..
     Of this movement the Reformation was neither ,a Bishoprics, abbacies and other ecclesiastical posts
 phase nor a product. The two movements differed in were in large numbers given to papal children and
 principle and aim. The subjective principle of _ the relatives and favorites. Rarely were they conferred
 Reformation was the life of regeneration, the faith for piety or learning.
 and love of God's believing people. Its objective prin-.
 ciple was the Scriptures. And its aim was to emanci-           The cardinals were rich and lived in. luxury in
 pate the Scriptures from the reign of tradition and palaces adorned with splendrous furnishing. And their
 dogma to subject human reason to. the reign of the servants were- many. As to the popes, they acknow-
 Scriptures. The Reformation loved the Bible. To the: ledged their own illegitimate children without shame
 Bible it went back in its original languages. The ,and could easily marry them off to the sons and daugh-
 Renaissance, on the other hand,- went backs to the ters of the most aristocratic families in Italy. Ban-,
 ancient classics and revived the spirit of Greek and queting and indecent entertainment was the order of
 Roman paganism. Its objective principle was these the day in their palaces, and among the invited guests
 classics, the pagan. learning and wisdom contained were even women of ill-report.
 therein in which it gloried. Its subjective principle          The popes of this period were great spenders. They
 was unbelief, hatred of God and His word, and posi- had to be, as the cost of maintenance of their household .
 tively, the love of the world and the things thereof- was enormous. When their resources were exhausted,
 the lusts of the flesh, the lust of the eye, and the pride they would borrow frombanking houses with the things
 of life. True, in' Germany the Renaissance, too, in- of the Vatican put in pawn. Some of them involved
 veighed against popes. and councils as the ultiniate Italy in wars in the attempt to realize their papal
 authority in  ,matters  of faith. But it was moved by schemes. As clad' in armor, Julius II led his warriors
 hatred of all authority, whether as expressed in the on the battle-field in person. He was a master of the
 degrees of councils, in the pronouncements of the popes, art of diplomacy. To realize its aims the papacy even
. or in the doctrine of the Scriptures. Thus its aim was made a covenant with the sultan. In fine the gayeties,
 to emancipate the mind of man from the reign not scandals and crimes of the Renaissance popes make this
 merely of tradition and the dogma of the church but of period  one of the most depraved in the history of the
 the Scriptures as well. If the priests had subordinated p o p e s .
 the Bible to tradition and dogma, the Renaissance sub-         There occurred in this age three events of im-
 ordinated' it to individual and private judgment. Hu- portance ; the fall and termination of the Eastern
 manism (-Renaissance) therefore was skeptical, ration- Empire, 1453, the discovery-of the -Americas, and the
 alistic.                                                    invention of printing.                              0
     The ten pontiffs who occupied the papal throne,            It will be recalled that with the election of Martin V,
 1450:151'7, gladly received  the new learning and were 1417-31, the church was again united under one pope.
 deeply infiuenced  by it. All were `worldly men who The su&essor  of Martin was Eugenius IV, 1431-47, an
 gave  little thought to the spiritual interests of the unimportant pope. Nicolas V, 1447-55, was a devotee of
 Christian Church. They were patrons of letters, art- the new learning, the Renaissance, and was ruled by its
 ists, and great builde,rs who adorned Rome and filled spirit. During his pontificate, Rome became the chief
 it with treasures of art, and whose principal ambition home of the Renaissance. He laid the foundation of
 was to increase the estates of the church and to main- the famous Vatican library. Though little of stature,
 tain themselves as independent rulers over against the Nicolas was highly endowed intellectually. With his
 lay potentates of Italy who, too, were. always striving education completed,. his ecclesiastical advancement
 to extend their possessions. They had a-big heart, did was rapid. He was the pope to crown the last ,German
 these popes,  for their own nephews and other relatives; emperor, Frederick III. He persistently strove to
 and bestowed `upon them great favors'iii total disregard arouse the nations of Europe to crusade against the
 of their intellectual and moral disqualifications and age. `Turks for the recovery of Constantinople, but there
 The  Vatican in this period was always  &owed with was no response. The age of the crusades was past.
 office-seeking kin of the popes. And some of these Besides, the Turks were fanatical warriors and known
 p6pis  `could count among  .-those  seeking emoluments      to be' such and were therefore dreaded,


 256                                        THE.  $Ty~N~~R;-J)   :~~.E,AR~R-.

        The next pope was Alfonso Borgia,, a Spaniard, zang van Adam en Eva, die de sclioonheid en de lief-
 who assumed the name Callixtus III, `1455-58. He was lijkheid Gods bezongen in h,et eerste Paradijs.. Even-.
 hostile to the new learning ; his only thought was of wel, zoo hoog het'tweede Paradijs uitblinkt boven het
 the Turks, whom `he vowed to punish and drive from              aardsche-Paradijs, zoo blinkt het nieuwe lied in schoon-
 Constantinople. A great deal was also attempted but heid boven het oude. Als een kind Gods'staat te jubelen
 nothing was accomplished. His only claim to. renown voor Golgotha, dan bezingt hij dingen waarvan Adam
 was his. unblushing, favoritism shown to depraved en Eva in- den staat der rechtheid  zich geen voorstel-
 friends and relatives.                   I ,                    ling van konden vormen in die eerste dagen- van on-
                                                  G. NL. 0.      schuld. Hun bevattingsvermogen en de dingen die dat
                                                                 bevattingsvermogen toespraken  waren aardsch,  de-
                               -                                 onze hemelsch, eeuwig; glorieus.. De eerste Adam is
                                                      \.         uit de aarde aardsch; de laatste Adam is' de Heere
 -                                                               uit den  hemel;  Adam kon  W  vertellen.  van de liefde
                                                                 Gods, doch dat God 266 lief ken, hebben, dat Hij Zijn
               ,SION'S.                    ZANGEN              _ eeniggeboren Zoon in den-eeuwigen dood zou storten
                                                                 voor  zondaren  zooals wij, ziet; daar wist Adam .niets :
                                                                van. - Hij was gelukkig en zong.:.  zijn zang is den ouden
           Een Nieuw Lied Den Heere                              zang.  Doch wij  zingen een nieuw  lied; een lied den
                                                                 XFeere.
        Deze psalm wordt ook gevonden in I-Kron. 16, te-             En zoo  komt, het, dat er  keer  op. keer sprake
                                                                 is van nieuwe  dingen.  Het. kind  IGods  `blinkt boven
 zamen met brokstukken van andere psalmen, die tel
 zamen een- schoon. geheel vormen. D                             bet.. kind der aarde uit : I zoo krijgt hij een nieuwen
                                                                 naam. Hij. krijgt dien nieuwen  naam, door de  ver-
  De gelegenheid was een zeer bijzondere.  .De Ark nieuwing zijns gemoeds : hij wordteen nieuwe mensch.
 des Verbonds was teruggehaald van uit h&t huis van I@' die nieuwe mensch moet naar een nieuwe stad,
 Obed-Edom.             De' zangers en  speelbeden  ontvingen het nieuwe Jeruzalem, hetwelk gegrondvest wordt met
 hunne instructies ; en Asaph en zi jne broederen kregen een nieuwe. hemel en een nieuwe aarde -.op .den berg
 bevel  van' Koning David met een voorbedacht lied. van Gods heiligheid. Straks zult ge het ho&en, als
 Toen zong men uit den treune tot den Heere !                    God zal zeggen en volbrengen de woorden die. Joliannes
       En  Mitihal,  de vrouw van David, de dochter van in `t  verre verschiet gehoord. heeft :. Ziet!. Ik maak
 Saul,`mokte achter de gordijnen : haar hart was -niet alle  dingen  n i e u w   !   -
 recht voor God: Ze verachtte David voor zijn dansen                 Zoo- is'het, dat David ons. toeroept : Zingt den Heere '
 en spelen voor God's aangezicht. Ze verstond niet,              een nieuw lied 1          ~
 dat al' dat spelen en dansen een vooruitgrijpen was op              Ja, hij zegt :. zingt den Heere, gij gansche aarde !
 het volmaakte hemelleven.                                           Twee  dingen die onze aandacht  vragen.  Eerst:
         En men zong een nieuw lied. En toen men uitge-          dat nieuwe gezang is voor d,en IHEERE ! Dat is de
 zongen was, zeide al het volk AMEN!                             lieflijkste naam van-,God. Die naam zegt ons, dat Hij,
         Dit `is een nieuw lied !                                de onbeweeglijke, de steeds staande, getrouwe en on-
         Dan moet `er ook een `oud `lied zijn.                   veranderlijke VerbondsGod  is. Er mogen.groote  baren .
         We- lezen meer van een nieuw lied. Zoo zegt ons van zonde en schuld komen, zoodat het uitverkoren
 Opeb. 5  :9, dat de  vier dieren en de vier-en-twintig kind van de liefde Zijns harten gruwelijk en goddelops
 ouderlingen het Lam' een nieuw lied toezingen ; en wordt : Hij is de HEERE! Hij verandert nimmer.
 hoofdstuk 14  :3 zegt ons, dat de honderd vier-en-veertig Al inoet het dan ook Zijn Eigen Zoon kosten: Hij gaat
 duizend als een nieuw gezang zongen v66r den troon ; dat,volk ophalen uit de diepten van vrees'elijke godde-
 en datniemand-  dat gezang kon eeren dan dat bestemde e loosheden en Hij gaat hen zetten in hemelsche plaatsen,
 getal die van de aarde gekocht  waren.                          ja, in  Zijn Eigen  .hart.
         Het nieuwe gezang staat in verband  met het Lam             Tweedens, de geheele- aarde moet Hem zingen en
 en Zijn bloed. Het is een gezang, een jubel vanwege psallnzingen.                   ,Gevoelt ge  dat nooit? Ziende  op. de
  een werk van God, zooals Hij OP aarde nooit te voren goddeloozen- die TJ. omringen en luidkeels schreeuwen
 gewrocht had. We hebben het oog op het weerbrengen              van hun goddeloosheid; hebt ge ni.et `vaak inwendig
 uit den eeuwigen dood van Jezus en die van Jezus zijn. geweend,  over zulk  doen?  Hebt ge niet vaak  aange-
  Dat werk is z&i wonderlijk, 266 onbeschrijflijk lieflijk, voeld, dat al zulk schreeuwen in groote boosheid tegen
dat  bet de  hemel zal  doen daveren van eeuwigheid tot  na@urlijk   is? Ge  gevoelde  bet: zoo  hoort-het   niet.
  i       n          alle  eeuwigheid.                           ,Het behoort bij Gods schepping, dat alles des Heere
         (Het oude gezang was  66k  mooi. Het was het  ge- zingt en psalmzingt. Want Hij alleen is God, te-prij-
                                    :.


                                       THE `S T A N D A R D   B E A R E R                                               251

zen tot in alle eeuwigheid. Werkelijk, de wereld van ven, zij.n. Als deze niet s&alien, zoozouden  de steenen
thans is een vreeselijk verdraaien van het goede, het- in de straat beginnen te zingen.
 gene dat schoon is, hetgene dat welluidt.                             Van dag tot dag !
    Vers drie verzwaart die gedachte.                                  0 ja, dat duurt tot in der eeuwigheid?Begonnen
     Doch eerst het tweede yers.                                 op aarde, gaat het kind `Gods voort om te wijzen op
     "Zin.gt den HEERE, looft Zijne naam, boodschapt .God in Christus. Hij zag en nam in  zich op al die
 Zijn heil van dag tot dag."                                     schoonheid van dien `%od en weerkaatst het vanuit een
    Looft Zijn naam, wat mag dat beteekenen? Het vol hart.
 wil zeggen, .dat die Naam de uitdrukking is van Zijn                  "Vertelt onder de heidenen Zijne eer, onder  alle
 aanbiddelijk Wezen, schoon, lieflijk, aantrekkelijk, al- volken Zijne wonderen."
 machtig en zeer wijs en verstandig. ,Ook behoeft ge                   Dat klinkt NieuwiTestamentisch,  .:en , kan schoon
 niet te vragen waar die openbaring van al zulk liefijk          dienen voor een zendingspreek.
 schouwspel gevonden mag  worden,  want het omringt                    Die heidenen, die arme heidenen ! Ze buigen voor
.U van alle zijden, het wortelt in Uw diepste hart, het          hetgeen geen ,God is : ze zijn niet vol, doch zij vergaan
 is binnen in, U en overal waar ge sechts blikt. Alles,          van ellende en verdriet. Denkt aan Uw vaderen, ver,
 letterlijk alles, getuigt van dien schoonen Naam. Geen zeer ver terug, in de bosschen van Noord-Europa. Voor
 wonder, dat wanneer men uitdrukkelijk den  Na.am                hen was God de donder en het weerlicht. Zij sidderen
_ vloekte in Israel; zulk een persoon  gesteenigd moest voor hetgeen geen God was. Ze wisten niets van de
 worden.  Tweedens,- heeft  die.`Naam de kostelijkste eer Gods, noch ook van Zijn wonderen.
 sieraden.  ontvangen in het wonder-werk van Jezus                     Toen zijn de Roomsche zendelingen gekomen. Som-~
 Christus. No& blonk die Naam Gods 266 schitterend migen-lieten  hun bloed in de bosschen van de heidenen. ~.
 dan in de vreeselij,ke  drie uren -van duisternis op de Voor hun liefde ontvingen zij haat.
 heuvel des bloeds van. Golgotha. Daar ruischte een                     Ook Uw vaderen hebben dat gedaan. Dokkum in
 lied van een liefde die nooit gemeten kan  `worden.             Nederland heeft hun bloed gezien.
 Paulus zal later aanmanen om  Ce trachten .om de                       Maar zij bleven komen.  -Zij vertelden Zijn eer
 hoogte, de breedte, .de lengte en de hoogte van die liefde onder de heidenen. En de Heere gaf zegen:  Noord-
 te pijlen en te'meten, maar bet zal een pogen zijn-;            Europa zag den waren ,God en knielde in de bosschen
 klaar komt ge er niet mee tot in alle eeuwigheid. De en zijn gered door het Kruis van Jezus. Christus.
 allerkostelijkste Steen- jaspis, .en .dat is de Steen  van            Zoo is het gekomen, dat gij en ik knielen voor God
-God, zal eeuwiglijk,  lieflijke kleu-renpracht uitzenden en Zijn eer vertellen.
 tot de drommen van heiligen en .engelen, tot verbazing          ;      Ook zullen wij .Zijn .w??nderen  vertellen.
 der beschouwers, tot heilige hemelsche vreugde. 10, hoe               !Het wonder is het heil uit het oogpunt van het heug-
 heerlijk is Zijn Naam!         Derdens, de  Heilige-   Gee.4    lijke `feit; dat het leven tot in eeuwigheid ons tegen-
 roept- U bier, toe dien. NAAM te loven. Dat beteekent,          gloort vanuit de diepten des doods. . Leven uit de
 dat ge Uzelf en. anderen vertelt hoe schoon, hoe lief- dooden ! Denkt daar eens over na. We duizelen -al,                      _
 lijk, hoe aantrekkelijk die NAAM is. Loven is zingen            a.ls we hooren,  -dat God slechts sprak en de wereld-
 van het schoone. Een hemelsch werkj dat bier op aarde bollen rolden daar voort in `het heelal. Hoe is het U
 begonnen wordt.. Gaat tot Zijn poorten  in met lof !            te moede als ge hoort van een eeuwig Koninkrijk het-
   . Boodschapt Zijn heil van dag tot dag!            -.         welk gebouwd is. op bloed, het Bleed van Jezus? Wat
 .  !Het heil, wat is het?                                       zegt ge van een nieuw gezang van het Lam, hetwelk
     Heil is, dat ge vol zijt van God? Het wil zeggen,           Hij zingt als Hij uit de.dooden opgeroepen wordt tot
 dat ge eerst vol waart van verfoeiselen, leelijk en af- een eeuwig  l&en? En hetzelfde voor Zijn  jonge-
 ziehtelijk. . . Het wil. eerst zeggen, dat ge ver van ,God      ren ?
 omzwierf, in Uzelven zoo rijk, en 266 goddeloos, dat                   Het wonder is dit, dat Gods eeuwige liefde  zich
 ge IHem Die- het hart der Engelen doet orgelen van ,een'baan kiest door de smarten van Messias, om uit
                                                                 .-
 geluk, een vervloeking noemt, Doch dat ge nu al die te komen bij Uw  hart..  1Het zijn de stroomen van
 verfoeiselen kwijt raakte, en+ in plaats daarvan het levend water die ontsprongen, opborrelen uit Gods hart
 diadeem van Jezus ontving. ,Ge ontvingt sieraad voor .doeh  zich een baan kiezen door den dood  .van Zijn                      -
,-asch. Ge w,erd  omhangen met de witte kleederen des            Zoon. Duizelt ge niet bij de gedachte, dat leven komt .
 heils en gelijkgemaakt  aan- Jezus. En door Jezus' uit den dood? Hoe kan  dat?. Door de almachtige
 woord en Jezus' Geest werd ge vervuld met ,God.            -    kracht Gods ! Leest eenige wondere verzen uit Efeze 1.
     Neen, wanneer ge vol zijt van God, dan behoeft Daar getuigt de Heilige Geest van "de uitnemende
 men U niet `te vermanen pm tech te getuigen van die grootheid Zijner kracht, naar de werking der sterkte
 -volheid.    Dan boodsehapt ge al dat heil. Gij zult Zijner macht !" iHet gaat daarover bet' .wonder,.  het
 Mijne getuigen zijn, zegt Jezus., Terecht. En zij zijn          opbrengen van Jezus uit de dooden, .dezelfde,a&i&.  die
,het  :geweest. Ze spreken nog luide na.dat  zijs:gestor-        in ons werktdie  gelooven. 0, wat wondere theologie!
                  p


                                   I

  258  -  -                                  T - H E      S-TANDA~~-D-  ..BEARER

  Hoe zwaar ! Maar ook hoe  lieflijk! Hoe arm is de
  mensch die haar niet aanbidt!                                             IN.HISFEAk                           -        *.
          De Heere  z& U  db  reden geven  waarom  ge moet
  vertellen Zijn eer en loven Zijn Naam en getuigen van
het  eeuvirig Wonder in Jezus!  Luistert  ! "Want de
  HEERE is groot en zeer te prijzen, Hij is vreeselijk                 Searching The Scriptures
  b o v e n   al!e  goden  !"           j                                            (Continued)
          Och arme, wat zal ik daarvan zeggen? De Heere
  is groot. Er zijn maar elf menschen op de aai-de  .die           <Our `societies, organized for the study of God's
Einstein's  bock,  kunnen  _lezen  en begrijpen, hetwelk Word, afford us a wonderful opportunity for search-
  hij schreef over "Het  Betrekkelijke':,  ook in  verband      ing the Scriptures. This fact we began to discuss
  met zijn theori,e  over bet geweldige heelal. Ga op het with you, in. our last installment of this department.
  strand staan en luistert naar de baren die. aanrofien In continuation of that thought we would like to point
  vanuit de oceanen, en aanziet de grootheid ,Gods. Blikt       out to you now why our societies are such a wonderful
  omhoog in helden nacht en .zie op naar de sterren, de. and valuable means to this end:
  duizende sterren. "En geen  &n ontglipt Zijn oog ;               You .hav6 first of all this fact to consider, that in
  en  diet  ,&en ontglipt Zijn oog!" Denkt de gedachten,        connection with our society diseassions we are called.
 - de .diepte  gedachten aangaande het zijn der ding?!,         upon to do personal investigation of the Word of .God,
  het bestaan der wezens, denkt.aan de idee der dingen,         searching these Scriptures in order to be prepared for
  ep duizelt.. iHet is alles 266 grbot. Wij kunnen er niet the  discussidn that takes place in our society.  The
  bij. En dat is nog niets. Denkt aan God die waarlijk          spiritual instruction we receive on the Sabbath is quite
  God  is; Denkt  -aan Zijn meteloosheid, Zijn  -onbe- different. Then we gather to share in the fruits of
  grensdheid, Zijn eenheid, Zijn alomtegenwoordigheid,          another's searching of the Scriljtures. Then we gather
  denkt  aan al Zijn deugden.                                   to listen and to receive ifistruction,  comfort and ad-
     Langzamerhand  zult ge uitkomen bij die kreet van monition. W.& are and indeed must be active while we
  %lihu : Bij H.em is een vreeselijke majesteit !               are assembled in God's house.  :Our physical presence
          Ja, Hij is vreeselijk boven alle  goden. Hij  staat means nothing apart from -spiritual activity. But in
  uit.  IHij is majestieus.  ,O,  als die God straks zal the preaching of the Word we are not actively search-
  brullen uit;Sion,  ter eener zijde; en zal glimlachen met ing the Scriptures, we are instead listening as one of
  teedere woorden, ter anderer zijde : wat zal dat wezen !      God's servants leads us through the truth as *God has
  Ik kan er in -kome& dat_het eene vblk zal schreeuwen :        led him to find it in his preparation for that service.
  Bergen,  heuvelen!  We worden  liever verbrijzeld door This does not mean that this of necesSity  must be the
  u, dan te staren. in dat OOG ! Iiever verscheurd en last word in the matter. There is abundant room also
  vergaan  onder de vallende rotsblokken,  dari te zien for us today, after enjoying the work and search of
  den toorn des Lams ! Ik.kan er ook inkomen, dat het           the Scriptures of those God has sent to us  -as His
  andere volk zal-huppelen-  van zielevreugd bij h,et zien      servants, to do_ as the people of Berea did. We must
  van den glimlach  `van dat vreeselijke, en  tech zoo          search the Scriptures as further personal study of the
  teedere  Wezen.  Hij zal  glimlachen, al roepende tot truth we have heard. A sermon does not exhaust the
  Sion: Komt, gij  gezegenden!   begrft het Koninkrijk, matter. If it did, then we would soon-come to, the time
  hetwelk  voor, U  bereid  is van voor de grondlegging when we would not need divine services anymore for
  de wereld!                                                    our instruction. But the attentive listener on the Sab-
                                                                bath will often feel the ~&need  of searching the Scrip-
          Zouden we dan niet vertellen, zingen, jubelen den tures aster a particular sermon not because he does
  HEERE ?. Zouden we dan niet opspringen van vreugde not agree with-what has been said but b-ecause  he de-
  bij het zien en bij het ervaren van het eeuwige  Won-         sires to see it mope clearly. This often occurs when a
  der? Wij zijn dood geweest, en zie Wij leven tot in text is treated from one of the gospel narratives d&al-
 alle eeuwigheid !                                              ing with &me incident recorded in one or more of the
          En de  dorpelen  der deuren werden  b&ogen en other gospel narratives as well` as in the particular
  hetHuis werd vervuld met rook. Moies of de priesters          text that has been chosen for that morning's sermon.
  konden niet staan om te dienen in het aardsche heilig- The at$entive  listener will like to-look up the parallel
  dom: de  .heerlijkheid  d&  IHEEREN  v&vulde alles.           passages when he gets home `and further search `the
  Maar hoe zal het zijn' die eerste d&g, dat ,eerste uur        Scriptures. A similar instance arises when a sweep-
  in den kernel v66r Zijn lieflijk Aangezicht? ! Ik hoor ing remark is made in the course of 3he sermon which
  -ze               jubelen!                                    the attentive listener feels that he would like to ex-
                                                     G. V.      plore and investigqte  further, not because he believes'
               I


                                      ..-  i;rHE  spANDABL)  BgABER  -                                                   259

       his pastor is misleading the cdngregation  but because       there is that &&al assistance of the various members
       this is a new t@ught to him and he desires to see it         for one another. We  all  ha-cre  our own -God-given
     - more clearly., -I&- pastor may for example state that natures and talents and with these we personally .s_tudy
       in the Scriptures we nowhere read of God being recon-        God's Wtird. The one .has a pgactpl mind aid, sees
       cil$ to-man but always of man being reconciled to            iri the text  rf?any things that have a direct bearing
       God;" %Vhkh he gets home, he may want .to take his
                   .,                                               upon our walk in the midst of. this: world. The &her
       concordailce  a6d with- its helij search ,the Scriptures is more inclined,to  delve deeply ifito the doctrinal sig-
       and  16ok at each  text  wherein  the word "reconcile" ilificance of the text and has discovered <n his personal
       occurs to investigate this-matter somewhat more  dehply      study at home something the others were not able` to `_
       than .was possible in the sermon that m'orning.              see. The one sees the text as. a direct and strong de-
          In such ways as mentioned above one is often lead nunciation  of a  p,revalent false doctrine. And so one
       by the preaching of' the Word of God to` search the          can continue, for in a society one will find all these
       Scriptures even.as  the Bereans did after Paul?s preach- and mdny other approaches to the lesson being dis-
       ing in their city. .In fact the preaching of the Word on     cussed. In this way the society members are favored
       the Sabbath ought to have just exactily that effect that' with the thoughts of their fellow men, and very often
       it. spurs us on td pers6nal investigation and study `dfs     as a meinber is explaining his piew, you will observe
       the truths recorded. :in. God's Word. But does it in         others in the literal act of searching the Scriptures..
       your life? Odr Sabbath days are more apt to be days You will notice them paging back and forth either                          .-
       of extra sleep and overeating rather than wonderful at the suggestion of the speaker to particular verses or
       opportunities, to search the Scriptures frdti which we else if they cannot quite agree with what is being sai$
       are kept to a great extent during the week days. And td search for texts to substantiate what-they are about
       so our societies occupy an important place .in our           to say in  reply.- That element in our society life is
       spiritual life because to a greater or lesser degree they not to be overlooked. In the preaching- of, the Word
       discipline-, us in this search of the- Scriptures. Indeed you have no opportunity to stop the speaker and call
       there are again those who though they belong to a his attention  to. other texts. Nor can you ask him to
       society organized for the study of God's Word -never         repeat or make himself clearer on' a certain point. ..`Of
       prepare for their lesson discussion except when it ^cour& you may and even must do so afterwards if you
       becomes their. turn to explain or to introduce the les- think that he has presented the lie, but we are now
       son. But the fact remains and is even more clearly           considering only  the.  fact of a clearer understanding
       brought out by this fact that we need to be driven and       of the truth. In soiiety you benefit from the study of       .
       to be trsined to search the Scriptures: It is well for others and you have the opportunity of questioning *
       us all to join a society in order that we personally may     them further until you see the point as well as they. .
       search. the Scriptures.                                      In fact it often happens that when you -come  with a
                                                                    point ydurself  of which others never thought, you your-
          You may say "Yes, but the preaching of the Word self by the question and the remarks which are made
       on the Sabbath is sufficient anti society membership is and directed to you go home with a clearer- and richer
       not compulsory." This is -`an `excuse rather than a view of your own :point than you had before society>
       reason for qot joining such a society. And the value That is also what we mean by &he statement that if you
       of a personal study of the truth. both in the pkeparation    come prepared to discuss your lesson, you also come
       of the lesson-and in the discus&on in the society meet- prepared to benefit from the discussion. If. a person
       ing is not to:be.so  lightly put aside. :As the well known does not benefit from the discussion, he must not go
       expression has it, -"You-get out 6f a thing tihat you home an,d say that h:e is not going back. again because
       put into it", 60 the personal application. of the indi- it is not worthwhile. IHe ou.ght first of all to examine
     - vidual to the Word of God is never without its fruit himself and ask himself whether he is making. that
       and  blessi.ng: The  wofk you accomplish yourself in society what it ought to be by preparing himself for it
       the study of God's Word remains with you .much longer and by taking part in the discussion. There ase. pas-
       than that which you simply hear from the mouth of sages of Scripture which are more diffictilt than others
       another. `Besides this we would impress upon the for a society to discuss, but there are no passages which
       minds. of those who belong to a society but never or when discussed are of no value at all-and which cannot
       seldom prepare for their lesson discussion, that to come be enjoyed if all the memb&s will but study it person-
       prepared to discuss the lesson with others also means ally and then discuss it together. The member whn
       that  you come prepared. to benefit by the discussion.       never does anything else in the discussion than to raise
       Your own personal study of the text will help Jiou tre-      questions which he himself. cannot answer is helping
       qendousy to profit from the-remarks of others who the discussion along, provided, of course, that -~ his.
       also have,,#udM that same passage.
\                                                                   questions are sensible ones and are not, as .some delight
          This leads us to OUI: next point. In our societies        to present the "if" questions. By "if" questions we


 260                          1.
 meal? those-which run along *his patter, "I,f this hap-
 pened instead, then would this be the result.`!"'
    .A third factor which makes our societies. a valuable               ' `FROM HOLY WRIT                                      :
 means to our activity. of -sear`ching the Scriptlxres  is                                                               .~
 the fact that in our society life we `have a systematic
 s.earching  of the Scriptures. A book of` the Bible is                      James  1:17:  -  "Eveiy good  ,gift  and  every perfect
usually discussed ,+nd an effort is made to search  It                       gift  ,is from-above and  cometih   down.from the Father
 for+he  .spiritual knowledge our faith -requires and                        of  Mghts,  with Whom -is no  variablene&  deither
 upon which it feeds. Or else,-a well known chapter is                       ,shadow of turning."
,discussed. It makes no difference, there is a system               That Sod is'the God of perfection, a Light iti Whom
 of lessons followed. -And this makes: for systematic-           there is no darkness, receives all emphasis- in this
 searching of the Scriptures.                                    context of the epistle of James. In verse 13. the holy
    `If we-are not' a meinber of any OI!& of these societies writer expresses this thought by declaring that ,God
 which are organizea  for th.e stLidy of God's Word, we cannot be tempted with `evil and therefore tempteth no
 are not even apt to spend an$ time during the week man. In verses 14-16 the truth of God's perfection is
 t,o study the truth. We  will  rea&-it perhaps at the again  confirmed  where. we read that every man is
 table &ice or .%tii&e a day, but itudy or- searching of tempted of his own lust, thus being drawn away' and
 the` Scripthres `is quit; so&ei&in&%se. Ev& if `tie do enticed, and that lust brings forth -sin. which, when
 study that W&d bf God a&&t frb:m any' `society mem- completed, brings forth death. Sin; therefore, in the
 bership, the tendency is. &bys `iheri'-ior us to. do it ethical sense; is of man and not of God. In  verse  i'7
 rather unsystematically. First of $1 +c+ stand before James gives  positivti  express& to the truth of the
 t-he questions, "Where shall I begin?" And once hav- Lord's perfection by declaring that IHe `is the Father
 ing begun a certain passage, we soon come to passages `of lights, with Whom; is no variableness; neither shadow
 which are more difficult, and we':$mply  skip them to of turning. It is well to bear this context'in mind unto
 go on to. what requires less effort and search on our a correct understanding of this seventeenth verse.
 part. If it is $ little too involved, we, take the .liberty        James speaks in this text of "good" and "perfect"
 to disengage ourselves from it. A society does not, 6r gifts. We read that "`every good gift and every perfect
 ai least s`houid not behave that way and is not inclined gift is from above and cometh dokn from the Father
 to do so as quickly as an individual.                           of lights, etc." The clear iinplication  is that the Father
                                                                 of lights is  the exclusive source of these gifts. The'
        Besides this of course the society is a wonderful        first question which requires an answer indolves the
 thing for just exactly that reason. There you can go identity of these "good and perfect" gifts.
 with'your questions an,d problems for help from' your              Many would generalize this text.
fellow members. : And a passage from which you would                                                            It is ,oft@n used,
                                                                 e.g., ,on ,Thanksgiving Day.
 have derived no benefit because you left it alone be-                                                These "good" -and- "per-
                                                                 fect" gifts, then, refer to earthy things, such as health,
comes significant'for you too: It is a good th<ng for us corn, grain; etc., and are' bestowed by God upon all
 to be tied down. to a particular passage that we may Fen. ,Of course,-we would not dispute the assertion
 systematically study God's Word together.                  ..y" that God gives good things to men, rain and fruitful
   -By  means  of our society,  system is also  brouzl?t seasons, thereby filling their hearts -with good and
 into the study itself. It is amazing how time flies, afid gladness (Acts  14:17). We do not contradict the
he who has no special night for studying the Word of assertion that these gifts ar,e good things in- them-
 Gdd soon finds out that weeks go by in which he did selves. We would, however, mainta& that -this inter-
 not study that passage he meant a few weeks ago to pretation of verse 17 of James 1 does not fit in at all
look up and examine carefully.                 : '               with the context of this passage. The entire context is
    It is a sad thing that we have to be tied-aown to a ethical, spiritual. That God iS the God of. ethical per-
 society. in order to be busy with the study of Gtid's           fection receives the emphasis here throughout. And
 Word, but so it  i6,  and- it  behooi;es us all who  a.re       we violate the Word of God if we give verse 17  ati
not prevented by God from such profitable activity to            interpretation .which` -does not harmonize with this
 organize or join such a society and to search together
 ,.-,-.:           -                                             context.
the  Scriptures  for our  spiritua!  welfare. We may ex- _          First of  ali, we read -here of "every good gift".
 pect a  rich blessing  Upon our  lab&  when  we  gather         The word  "good'< means literally: excelling  in any
together td build one another up ip t&e f@h. We &ill respect, distinguished. The fundamental meaning of
not become rich ifi material thitigs, but Y& will grow the word is that something has the quality whereby
 in His fear, and the fear of <he L&d `is thk beginning it is what it should .-be Thus the Word. is often use"d
 of.wi&lom.             -           '                            in the Scriptures with  ,respect. to earthy matters. A
                                              ;I. A. II.         tree, then, is `good when it produces wholesome &:a&.


                                         T H E   S T A N D A R D   `B E A R E R                                          261

 A servant is good when he, as a servant, is what he pletely.. All sin  shall be no more. God's  ,tabernacle   -
  should be. Soil is good  *hen `it is productive.  This shall'-bk completely established with man. And our
  word is also abundantly used in the Scriptures to de- -redemption shall have been completely perfected.
  note moral, spiritual perfection. Rom. 9 :ll speaks -of              Emphatically James attributes these good and per-
  "children having done neither  ,gpod nor evil." And fect gifts to the living God. In the first place we read
  striking is the thought that a good `man out of the that they are "gifts" atid "from above". It is true that
  treasures of his heart bringeth forth which is gdod.              the emphasis, in connection with these gifts, falls upon
      "Good", then; we -would define .as the quality of the words  rrgood" and "perfect". Yet, it should not
  moral perfection, that He is infinitely exalted above all escape our-`attention that they are mentioned as gifts.
  that is called creature,. and therefore worthy of all             It is a fact that, when lust h&h conceived, it bringeth
  praise and adoration. This :goodness  of God also de- forth- sin, .and sin, when it is finished, bringeth forth
  termines the meaning of goodness as app1ie.d  to the death. The good and perfect,  on: the other hand, is
  creature. We are good when we are as we. shoLfi;ld be.            presented as a gift in this text because whatever is
  And a creature is as he should be when, with all that is          good and perfect must be given. In me no good dwell-
  in -him, he stands in -that spiritual relation to -the liv- -eth. Among all- the children of men none seeks the
  in.g God wher.&y  he loves and serves the Lord with Lord. All have sinned and corrupted the glory of God.
  .a11 his  ,heart and mind and -soul and  st?ength. The Ethical goodness and perfection must be bestowed.
  good gifts of our te&t are therefore those gifts from             And `the s&me truth is expressed in the text when we
  above -whieli render man .good;  enable hii- to assume            are emphatically .told that every good gift and every
  that spiritual .relation and attitude `to the living `God.        perfect gift is from above.
  This interpretation is surely iri harmony with the con-              Secondly,, that every good gift and every perfect
  ~text. That context speaks of man .even as he is tempt-           .gift is from above, froin -God alone, is because God is -
  .ed, being tempted with evil, &awn away -and enticed the Father of lights. The lights in this text have
  of his ow-n -lust. The context in verses 13-16 is there- generally been .understood  as referring to the lights in
  fore ethical, -spiritual. The- "good gifts" of -v&se 17 the firmament, and that f qr a three-f old reason. First-
  -must be understood as the opposite of this evil. &Ience,         ly,  w.e -read of the plural "lights" instead of light.
  "good gifts" are those gifts which enable L& to with- Secondly, the expression -"lights" iS used in Scripture
  stand evil, $0 .resist tern-ptation, to walk holily unto the to designate the heavenly bodies in the firmament, as
  -gl?ry of the livi-ng God.                                        in Psalm 136  :7  and\ in Jer.  fl-:23. And, thirdly, the
      We also read  of "perfect" gifts in this text. The text itself seems to indicate this explanation. We read :
  word "perfect" means  1iteraUy: brought  to_ its end,             With -Whom there is no variableness neither shadow
  finished. It therefore means : "wanting nothing neces- of turning. Variableness and shadow of turning are
  sary ho completeness'", and in. that sense "perfect".             surely applicable to the heavenly bodies. We there-
  In -t;his sense .a man is said to be perfect, in distinction fore conclude that James refers here to the light bodies
  from a -chilh, .because  he is complete. He has grown in the firmament.
  unto  f&l stature. This also throwsiight on the mean-                God is the Father of lights. That James speaks
  ing ,of the word in this text. This tkgught, too, must            of God as being the Fathrer  of lights is because the
  "be understood in,the light of its -context:The good gifts idea of -"Father" is fundamentally that  ,of creative
  of verse 57 are contrasted with the evil of verse 13.             source. He- is their .Father because He brought them
y But the "perfect" gift also  .-has its contrast. Sin, we forth. It is not necessary at this time to call attention
  read, when it  -is finished, brings forth death. The to.the creation as such of these luminaries on the fourth
  word"(perfect" of `verse 17 is- principally the .same as day. We would eniphasize the thought, however, that
  "when -it is finished" of verse 15. Sin is finished when Jaties refers. to .the creation of these heavenly bodies
  -it .runs its full course -in the life -of the individual sin-    for a specific reason. It is not merely his purpose to
  ner, who ddes not experience the restraining and re- tell us that -they were created- by God., He would call
  ,deeming power of the grace of God. Perfect gifts are our attention -to then fact, however, that their `creation
  gifts of God @-iich render the child of God complete in by God reveals God unto us. The magnitude of the
his service-of the Lord. . Every good gift is  #a perfect universe must speak to us of the greatness of Him Who
  gift already .in this  .life.  Surely; our imperfection           created  it. The  sun,  mdon,  and stars, pouring forth
  cleaves unt@ us. Yet, the .grace of God takes hold; be light upon the earth, expressive of purity, in the rays .
  it ifi principle, of our entire being, all our heart and          whereof all dust particles are ihst&ntly -etiposed  and
  mind and soul and st-rength, together with -all that .wk          condemned, speak -to us of the L&d, Who -made them,
  possess, so that thi: child o'f God, wsilking out of the Who is infinitely above them,' as the Creator must be
  principle of' holiness, will dedicate his -all to the living exalted above the creature, and Whd in Himself. is the
  G6d.  And+ltimately the  perfetit  gift will  .be realized        God of perfect light in Whom is no darkness whatever.
  at the  etid of time. Then. we shall serve God  com-              God Himself is Ilight and the God of infinite glory atid
                                   :


 262                                    THE              S-TANDAIZD  BEARER :

 perfection, the sum-total of absdlute goodness..
        Consequently, from Him alone must come every                           PE'RISCOPE
 gobd gift and every perfect gift. To be  sure, from                                                                      \
 ;Him.alone  also proceeds the death of the sinner. When
 we read in the context that sin brings forth death we
 understand that this. death is from God. Only, we Centennial. . . .
 must bear in mind that God inflicts death through sin.             During the course of this year the communities of
 And God inflicts death through sin, exactly because Holland, Michigan and Pella, Iowa, will celebrate the
 He is Light, in Whom is no darkness and Who there-              100th anniversary of -their founding. Here in Holland,
 fore hates all iniquity, condemns it, and turn& against the commemoration of this event has already begun.
 it forever. In fact, God eternally in His counsel willed The opening event  was a public meeting held in IHope
 sin to shoti forth forevermore His eternal and, spot-           College Memorial Chapel on Feb. 9. It was 100 years
 less perfection. But, for the same reason, every. good. ago, on Feb. 9, 1847, that the Rev. A. C. Van Raalte,
 and perfect gift is from Hiti alone. We understand with a party of seven tien and one woman reached the
 that, if the sinn,er  is the author of -his own sin, the        shores of Black Lake (now Lake Macatawa) to found
 child of God, too, is the author of his good works. If the colony of  IHolland. On Feb. 1, of the same year
 we, then, read that every go;d and perfect gift is from         Van Raalte had visited and chosen this vicinity as the
 above we realize th&t,  maintaining the truth that man site for the home of his f6llowers.
 is a morally `free agent, whether he be a child of dark-           Following soon after this first small group many
 ness or of light, the emphasis in this text falls upon the      settlers came to the region. Holland was the center
 fact that our good works are worked in us by God but other colonies sprang up in the surrounding terri-
 alone, that God only can be their source, because He            tory. Each of these  was given, and still bears, the
 alone is a Light in Whom is no darkness. Notice that name of the particular province or town in the Nether-
 we read ,h&e that every good gift. and .etierzJ ptirf,ect       lands from which the various groups came. Their
 gift is. from above, the Father of lights. The thought names. are interesting and almost tell their history.
 is not merely expressed .that God always gives good             A partial list includes: Zeeland, Graafschap, New
 gifts. But we read that every perfect gift is froin the Groningen, Overijsel, Drenthe and Vriesland.
 Lord. This geans emphatically that good and perfect                Now 100 years later we are celebrating the found-
 gifts apart from God are inconceivable. God Himself ing of these communities. We feel, however, that much
 is good; the  ,God of infinite perfection. Apart from           of the celebration  of this event will reSea1 a history of
 Him is darkness. As the God of infinite perfection He apostacy  from the Reformed traditions of Van Raalte
 alone can bestow good and perfect gifts. And, be- `and other leaders of his time. Hence, the remembrance
stowing this good upon His people, the Lord cannot of this event  &ill  be. a cause for sorrow as well as
 rest unt.il !He shall have finished in them the good work. rejoicing. It reminds us of what Ezra writes concern-
 Then they shall stand before Him in eternal glory. ing the celebration that follow&d the corripletion of the
 Then He shall delight in them and they in Him, and foundation of the second Temple, after the return from
 God shall be all in all.                                        the  ca;ptivity.   ; "But many of the priests and Levites
        Finally;. there is with cod no variableness or shadow    atid chief of j the fathers,. who were ancient men, that
 of turning. Various explanations of this expression had seen the first house, when the foundation of this
a.re  .possible.  We understand that James here is de- house was laid before their eyes, wept with a loud  =
 claring of God what is not characteristic of these hea- voice."
 venly bodies. They are characterized by variableness               This note of a "glory departed" was already struck
 and shadow of turning. In many ways this part of at the 100th anniversary meeting referred to above.
 the  text can be interpreted. Does James refer to a             The speaker. qn this occasion was Dr. I& F. Romig,
shadow caused by turning, or +X shadow which causes pastor, of' the West End Collegiate ,Church, New York
 turning, i.e., a change? Besides, instead of reading City, (Eastern branch of the Reformed Church). Dr.
 "neither" we can substitute the word "tihieh". Then Romig struck a` note which was foreign to the heart
 we `read of variableness, which consists of a shadow alid mind of these early pion&ers and likewise far from --
caused by turning. Be all this as it may, the medning the Reformed tradition. His closing appeal revealed
 of the expression .in the text is plain. The heavenly this most clearly.  ,Afttel   .a rather rambling oration,
 bodies are characterized by change. God is unchange-            of almost an hour, the speaker concluded with the
 able. He is the Unchangeable Giver of every good and question whether the heritage we have received from
 perfect gift. He is `unchangeable iri His punishment of these founders has caused us to strive for, and "have
 the sinner, and sin must bring for$h death. He is also ail led to the establishment of a world in which the
 unchangeable toward His' people and will bless them brotherhood of man" is evident, and universal peace a
 f o r e v e r m o r e .                          H. V.          possibility. If this has been the result, it is good, he
                                                  .y,


                                     THE  S T A N D - A R D   BEARtiR                                             263
                                                     - .
 said, arid upon it rests the benediction of God. Then school. Jacob Zhidkov, chairman of the Baptist and
 the past' 100 years have been valuable history. He           Evangelical Union of the U.S.S.R., made this announce-
 closed with the well-known modern appeal that we ment when asked wh&&er Russian Baptists have any
 must "forget our isolationism and build up a world in        seminaries or Sunday Schools. IHe added that Sunday
 which God's rule can prevail". It should be evident to       Schools do not exist in the Soviet Union as the con-
 anyone who maintains the Reformed Truth that is              stitution does not permit religion instruction to child-
 certainly not .our heritage, nor the striving of `the Re-    ren. except in their homes.
 formed' tradition.  s                     I                     IHe further reported that about 70% of .Baptist and
    Such- is also contrary, if' not in flat contradiction,    Evangelical pastors in Russia also work in other occu-
 to what Van Raalte and his followers desired and main- pations ; mainly in factories and offices, and on col-
 tained. This is most clearly evident from a bit of the       lective farms. This brief statement certainly gives a
 history of the movement tliat has just recently come rather clear picture of the `much vaunted "religidus
 to light., Iii Sgptember  of 1946, Dr. A. Hyma, profes-      freedom." in Russia.
 sor of history at the University of Michigan, became,
 the first p&son to receive full access to many vahzable      Netherlands Reformed Church (Nedercluitschi)  . . . .
 and hitherto unpublished Van Raalte docume@s. Dr.               Two congregations of the Netherlands Reformed
 Hyma purchased these from the Van Raalte heirs, who          group in Grand Rapids. have received word of the
 had jealously guarded thkm against misuse..and  publi-       acceptance of their call to a minister from the Nether-
 cati&. .. According to Dr. Hyma, "A profound secret lands. These congregations have been without a minis-
 lay hidden in the Van Raalte documents, `fcir which          ter for a riumber of years and have turned to the Old
 reason the `founding of the Dutch settlements in the         Cbuntry for help ; since they have no seminary to train
Middle West tias shrouded in dense mystery until at their own men. The new pastor, the Rev. W. E. La-
 last the key to the secret was found. Now we know main, recently accepted a joint call from the congrega-
 that Van Raalt'e deliberately subordinated nearly all tions of Division Ave., and Ottawa Ave., in Grand
 his activities from `1846 to 1876 to the one  grand          Rapids. He will bring  hi& wife and seven. children.
 scheme, which was the establishment of a Christian with him and is expected to arrive in the next month
 Society to be ruled by him personally. He and  h%            or two from `Rijsen the Netherlands.
 friend, Judge Kellogg of Allegan, obtained possession
 of some lO_O,OOO acres of land between the Kalamazoo Novel Scheme. . . .
 and Grand Rivers. There they were going to found a              An ingenious and novel plan. to raise money has
 kingdom of orthodox Christianity in which only true been instituted by the, First Presbyterian Church of
 Christians could s'ecure  title to real estate property.     Bluffton,  ,Ohio, according to a U.P. dispatch, which
They were planning to watch the sale of every lot, in. appeared in the Holland Evening Sentinel. This  con-
 order that no unbelievers copld enter the sanctuary gregation.is attemptilig  to increase the sum of $2000
 and poison th?! faith of their devoted followers.. The to $10,000 by applying ( ?) tlie method of the parable
 sale of alcoholic drinks and, the building of theatres of the talents. Each member of the congregation was
 were-to be strictly forbidden.. D@cing would also be         given a $10 "tal&t" to use and return in five months
 prohibited, as well as gambling ; yes, even the playing with an accounting.
of cards was not to be allowed," Quoted from the                 The story reads in part: "The church members
 Banner; of Feb. 7, 1947.                                     could either return the $10 intact, any part of it, or
    It is evident, therefore, that the purpose of Van whatever sum they had made it earn. `Pastor E.N.
 Raalte and his followers. was not the establishment of       Bigelow said the church placed no restrictions on how
 a brotherhood of all men, nor to make "a  zvorld  in         members &&id put their "talent" to work.
 which God's rule can prevail" but .to live in isolation         "Or if the `member wanted to keep the money, he
 and separation and segregation. He did not count all, could, no questions asked. Furthermore,  there would
 men as brethren nor`conceive of a world kingdom for be no pressure applied to see that the money was ever
 Christ but went to the opposite extreme. Though this returned. None, that is, but "moral compulsion".
 plan  -was  riever realized, -yet, we believe  $hat Van         "The church borrowed $1,000 from a Bluffton bank
 Raalte and his group were closer, much clo&r, to the to start the program. Parishioners took that up with
 truth than that which we hear and see 100 years later.       alacrity. The church promptly put the touch on an
 History reveals an apostatizing church and generation.       influential member for another $1,000 and is distribut-
                                                              ing- the tens from that now by mail". The-proceeds
 Russia.  t . . .                                     '  2: will be used to remodel the church buildin'g.
    Soviet authorities have given permission for the             Apparently here is an&her church and congrega-
 creation of new Baptist seminaries in Russia and for tion which has forgotten the Scriptural injunction to
the re-opening of a previously `established theological. give as the Lord hath bles$ed, When this true idea of


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                                                                                                                                                            '
                                                                     -___---  -~..__-- ___
264                                      s - o            ` T H E   Sl!AND.AR.D  B E A R E R '   -
offering is lost it. is inevit.able that the church shall - hom.e. was -by the way of radio. K. S. Lee, the general
want. The result will be the introduction of till sorts                       secretary of the associatiop,  envisions a-great future in
of devices to dbtain by ""scheming" what does not come' this work. ,He looks. forward to the time when China
forth willingly.                                  .             _             will have 100 radio stations in a Christian broadcast-
French Calvinism. . . .'                                                      ing chain. He. maintaihs. that only a few iri China can.
                                                                              read, but almost `all can hear.
       The present state of Calvinism in Fralice Was brief-                               Speaking  if.  Christ& brbadcastini services re-
ly touched  u-pon  .in a letter which appeared in  ihe: minds. us tl&also in the-Netherlands there'is.  tiii`organ-
Calvin .Forum; of -February, 1947. The `writer, Rev; ized' C&Z&an: ?roadcb&ing Associationi. Every,Church
R. W! Teeuwissen, has been in France ,foi almost two. of soundly Refdrmed  principles &s its fair share of'
ye&. Concerning Calvinism  ills  France,  he  WriteS  as -the  `hours-  avaaabl&  .-                                                             :                     `- .
follows : "As ybu can already tinderstand.  then I have' __ We wish to add two remarks to the above. In the
discovered very little or practically  no. Calvinistic r first -. piace, tire halve often wondered 1 if a" Chri&ian
movement so .far. Professor LeCerf, the great -Calvin-                        broaclcasting -chaili will. ever `be. a. reality ins our own
ist. . . .is dead, and no one seems to have replaced him.                     co.u.n!.fy,  .or if su& a~ vision is' impossible. We .urider-
       "Aaother  Calvinist, the historian Pannier,.also died stand that the- size and distance inbrease the pr&Iems
some .months  ago.- I believe he was the. last active -and cost but if a.poverty stricken.country like, China.
member of the Calvinistic study group.                                        can-consider it. $-possibility  we certa$& can. It is-also
       "Let me,  :howeyer,  also add at once that I have true that- the potential audience. tind nu&er 3 dtip-
been unable to `get around as much as I had hoped porteis is,  like&e greater  ili  otii  countky.  In the
and there may be certain things which have-esc%ped                            see@' place, w-hat was  report-ed above concerning
me. . . .I intend to go down to Southern France into                          China, certainly supports~  and emphasizes what `was
the old Huguenot country.  i  am'looking  forward to stated in the rep@- of the Mission Committee at last
meeting with a ilumber `of Pastors. belonging to .the year's Synod regarding-.a  Foreign Miss-ion work of our
small group of churches who refused to enter  the  own. We still-believe that it should be. consider'ed  and
merger- of several, churches into the Eglke. Ref ormee' is a possibility;                                                                                         W . H .
de France a few years -before the war. 1 at one time
met the professor of Doctrinal Theology of their very                                                                                                                  . .
small seminary, Prof. Bruston. . .  :                                                              _A_          .,                                    .i          -
       "The two French perso& whom I have met after                                                                         CLASSIS.WEST
their. return from visits to &e States have been quite.
shocked by the liberalism and moralism they ran into will.meet,  the Lord willing, on the first Wednesday 6f
over there
             --   -'                                                          March, March 5, 194'7, in the Rock Valley Protestant
       "Twd general remarks about  the Church.  in France. Reformed  Churcll.                                                      Delegates desiring lodging can
,Oh.th& whole the Gospel is being prea&ed, but frbm                           &tact Rev. P.  Vis: All delegates are urged to have
the. organizational viewpoint and as regards active with th?m the Acts of Synod 1945.
church-life, such as giving, etc., there is much to. be                                                                                 Rev. C.  Hanko,  "3. C.
                                                                               \
desized."                                               .  -                                                                 _'
Chincc. .  .' .                                                                                                                    -~_
                             ir-                                        _-
                                    c                                               ._
                                                                                                                                            7
   -Under the caption: What China Wants, we f.oufid                                                                          .ANMWERSARY
the following : "Give us missiotiaries a&more  mission-                        _          On March 4, 1947 our dear parents,
rries. -Of course, it is easier to give mbrxy than m&l;
but we in China challenge the Church- in America,  if                                                Mi. and Mrs. EDWARD  BYLSMA
you liave to choos'e  between men and money, send US                          hoDe to celebrate  t,heir fiftieth wedding  annjversa&.
men, send us missionaries who kn6w Christ and can'                                   We are indeed thankful to our  beaeenly  father who.  spare;
make Him known."--Mung  Sam Lee, ShanghBi radio them for tis these many years; and Who through them prodded
mag;in Foyeign Affairs Bulletin, quoted in the Moody us ,with our Chri&ian  home. Our prayer is that the Lord may
Mcinthly of February, 1947.                                                   bless them graciously in the doming years.                                    _:
                                                                                                           .               Their grateful children:  '  t
   T Frpm the s?me  Gource we learn that -the voice of
the Christian br0xdcastin.g station, XMHD in' Shalig--                                                                               Mr. and Mrs. XGebrge  Spruyt"
                                                                                             -.                                      Mr. and Mrs. Jqhn Bart&ds
hai, is so& is go back on the air. This station is owned
                                                                                    -L                                               Mr. and Mrs. Adrian.G$ffiqeti
and operated by Christian  Chl?nese  and  iyas  ~&gun                                                                                Nr. atid Mrs. Ralph H. M,eyer             _
in the year- 1933. Jt was beguli by a: few Christian                                                                                 Mr. am.Mrs.  Gerard E. !Bylsma
Chinese-who.felt that the-only way to get beyond-thhe                                                                                Mr: and Mrs. George Be Vries
forbidding walls and barred gates  gf every  Chinese~ Grand  Rapi'ds,  M i c h i g a n .                                                         :- . .


