    VOLUME XXX                                   MAY  1,  1954:GRAND   RAPIDS, MICHIGAN                                  NUMBER 15


                                                                        in the field, and, contrary to all animal instinct, forsook its
             M E D I T A T I O N                                        -young, because there was no grass. The wild asses are filled
                                                                        with panic, and snuff up the wind like dragons. Their eyes
                                                                        fail for lack of grass.
               "We  Will  Wait  Upon  Thee"                                 Once already, with humble confession of sin and back-
                 "Are there any among the vanities of the Gentiles      sliding, -the prophet Jeremiah had prayed. And the Lord
              that can cause rain? or can the heavens  giv'e  show-     had said, "Pray not for this people for their goocl." But
              ers? art not thou he, 0 Lord our God? therefore           though most of Israel was apostatg,  and though the wicked
              we will wait  upon  thee: for thou hast made all these
              things."                              Jeremiah 14  :22    were in high places and held sway in the land, yet there was
                                                                        that remnant, the remnant acording  to the election of grace.
    Thou art He, 0 Jehovah our God!                                         And can God utterly reject Judah, then?
    Not upon the vanities of the heathen, but upon Thee will
we wait!                                                                    So the prophet prays again. appealing to the honor of
    The idol gods cannot give' rain. Neither do the heavens             God's own name, and concluding with the vow to wait upon
merely drop showers. -But Thou art He. The matter of                    Him.
rain,  ancl therefore also the matter of the withholding of                 And rain was important, yea, indispensable as long as
rain, is strictly in Thine hand! For Thou hast made all                 Canaan was to be the promised land, and as long as the
these things. Thou art the sovereign Creator!                           earthly Canaan was to be a type of the heavenly. For then
   And Thou, 0 Jehovah, art  OUY God!                                   there must be prosperity and plenty. Then the land must
  How foolish, utterly vain, then, to wait upon the vanities            flow with milk and honey. Eventually, of course, the type
of the Gentiles ! What sheer folly co expect ought from the             must make room for the reality, and then rain is no more
heavens !                                                               indispensable for Canaan. And when the prophet prays,
   Therefore . . . . we will wait upon Thee!                            that time is nor far off any more. His prayer will be an-
   And here in this vail of tears, when often it appears that           swered, not by rain and by the end of-famine, but by further
thou hast utterly  reject&d us, and that thy soul loatheth Zion  ;      judgment upon wicked Israel, while to the remnant God
when there is no healing for us ;` when we look for peace,              promises redemption. And so while the righteous must suf-
and there is no good ; when we look for the time of healing,            fer with wicked Israel, God is longsuffering over them, and
and behold trouble ;.- here, 0 Jehovah, acknowledging our               He at length reveals His mercy. And the prayer of the right-
wickedness, because we have sinned against Thee, we will                eous, as always availeth much. They are not put to shame
also humbly tell Thee in our prayers that Thou art He,                  who wait upon Him!
begging of Thee for Thy name's  sake that- Thou wilt not                   And while we do not live in the pro&sed lnnd, as Israel
abhor                                                                   did; and while rain, even though we like it in proper meas-
          us,  that Thou wilt not disgrace the throne of thy
glory, that Thou wilt not break Thy covenant with us.                   ure, is not  I&@,   nbsolutely  necessary as a token of God's
                                                                        favor, as it was in the land of  Cantian;  while in the land
                            9 $:  :!c  JF                               of shadows, if there was famine, God's people could ask
   The Israel of God you hea;  in these words, praying for              the question as to whether God had utterly forsaken Judah;
Jehovah to remember them with rain in the time of famine. .and while we are  not  npzy   MZOPB in Canaan, and  not  yet  in
Juclah mourns ; .its gates languish; they are black to the              Canaan  ; -yet we are citizens of Canaan, and as such are
ground; the cry of Jerusalem is gone up. Ashamed and                    pilgrims in the earth. And as long as we are in the earth,
confounded they return from the pits with empty water                   we are taught during our earthly pilgrimage to pray for our
vessels. The ground is  chapt;  the plowmen are ashamed.                daily bread. Besides, until the end, as long as suns continue,
Even the beasts of forest and field despair. The hincl calved           as long as God's church must be born and gathered from


338                                           T H E   ST.ANDARD   B E A R E R

out of the whole human race, there must be bread to sustain         as vain as the  vanities  upon whom you wait! You have a
their earthly existence. And the matter of rain or famine           concrete reference here, of course, to the idols of the Gentile
is closely connected with that daily bread: no rain, then no        nations round about the people of Israel, vain idols which
bread. And it  is'God!s  own promise, made for the sake of          Judah had introduced into the land  of God, so many in num-
His own name, and in His- particular. grace over His own            ber that Judah put the Gentile nations to shame in point of
people: "While the earth  remaineth,   seedtime  and harvest,       i d o l - w o r s h i p .                           a
and cold and heat, and summer and winter, and `day and                  And the  answer  is :  No,: emphatically no ! Notice that
night shall not cease."                                             the prophet speaks of "vanities," not merely of idols. They
       Dreadful it would be, then,  not to find water, and to       are no gods at all. They cannot see, they c&not speak,
return with empty vessels from the pits. Horrible it is when        their ears are deaf, their hands are weak. They are but the
the ground is chapt, and when the plowmen must be asham-            product of man's sinful imagination, totally empty, devoid
ed because it is folly to plow the chapt ground. God's              of any power and authority whatsoever. Helpless they are,
promise, His eternal purpose of the-salvation of His church,        like  Baa1  in Elijah's time, to send either rain or fire. They
and therefore, His own name, are at stake.                          have no control oyer flood or drought, over bountiful harvest
       We must have rain! Rain. for the sake of Gocl's cov-         or famine. Would you wait, then, upon vanities ?
enant!  Until the end of all things arrives . . . .                     Besides, they are the vanities of the  heatlzm,  of those
                            *  *  * :;:                             who have not been regenerated by the Spirit of Chribt. And
                                                                    you, the Israel of God, His peculiar people, called out of
       Upon  ~whom,  then, shall we wait ?                          darkness into  I&s marvelous light, are regenerated, have the
       To wait upon someone for anything means that you have        new life in you. Upon whom will ye wait?
your expectation from him upon  tihom you wait. It im-                  0 yes, and as surely as there are heathen, even civilizecl
plies the authority to  d6 something and the power to ac-           heathen, so surely are there heathen vanities upon whom the
complish it `on the part of him upon whom you wait. You             heathen  wait.' An idol, a heathen vanity, is'.anyone  or any-
do not expect a ditch digger to repair a watch. You do not          thing beside the one true God, revealed in the Scriptures,
wait upon an idiot to speak words of wisdom. You do not             which men may contrive and in which they put their trust.
wait upon a buck private to command the a&y. They have              And they are as vain today as they were in Jeremiah's time,
not the power and authority. In the second place, that you          no matter how civilized they may be. As incapable of giving
rvait zipo% someone implies acknowledgement of that power           rain today, ancl a crop, and prosperity, or even a crumb of
and authority. It implies, therefore,  humili>y,  meekness,         daily bread, they are, as they were in the time of Baa1  and
lowliness, an attitude of silence. and expectation before that      Moloch and Ashtaroth.
authority and power.. And therefore, to wait upon someone               Upon them, 0 God, we will not wait! We, Thy people,
involves especially three virtues. It requires the virtue of        the sheep of Thy pasture, the children of Thy covenant. will
contentment, -according to which your inner state of heart          have no expectation of them !
and mind is in harmony with the will of him wlio has that~
authority and power, also as that will and that authority and           Nor upon the heavens will we wait. For though we often
power touches your life. It involves the &-tue of confidence,       speak of the heavens as giving showers, and though we often
trust, which has as its basis the knowledge that the power          talk as though we acknowledge no god at all. and though
and authority is for you, in your favor, loves you, so that         we often imagine that nature or-fate must take its course, we
you need not be filled with anxiety and .worry, but may be          know, 0 God, that the heavens cannot drop showers. They
assured that this power and authority is used  in'the right         have no power in themselves. $Ve know that when the dark
way. And it involves the virtue of obedience, the willing-          clouds gather and rise from the western horizon, and when
ness to do the will of him upon whom you wait. Thus a               the gentle -showers fall to quench the thirst of plant and
child waits upon its. parents, a subject waits upon his king,       beast and man, we know, 0 Jehovah, that the gatherings  of
and a Servant waits upon his master.                                the clouds and the dropping of each droplet of water is not
       And thus God's people wait upon Him !.                       of the heavens. They hatie no power. They have no author-
       Upon who else shall we wait, if the question of the          ity. "It" does not rain. And how, then, shall we make
authority and power `to give rain is the criterion ?                another idol of the heavens, the product of Thy creative
       Upon the vanities of the heathen ? Or upon the heavens  ?    piwe;,  and say that there is no God ? -How shall we wai$
       Sometimes a question to which  the answer is obvious         upon the creature instead of the Creator?
states a truth more emphatically' than a simple sentence.               Nay, but upon Thee shall we wait! For Thou art
Thus it is with all three questions in'our text.                    Jehovah our God !
       Are there any  ,among  the vanities of the heathen that          Thou art not one among many. Thou art not the national
can give rain ? That is a pertinent question. For  -if there        idol of Israel. just as Baa1 is the god of the Zidonians, and
are, then let us wait upon them. And if there are not, is it        Dagqn  the deity of the Philistines.
not rank folly to wait upon them  ?  Y&r waiting will be                Thou art Jehovah ! Our God is Jehovah! The I Am


                                              T H E   S T A N D A R D   B E A R E R                                                                                           339

art Thou, Who art Self-sufficient, and hast no need of any
beside Thee. The Independent One, sovereign over all. Not
the chief among the gods art Thou, as was Zeus among the                                T H E   S T A N D A R D   B E A R E R
gods on Mt. Olympus. Not very high, nor merely the high-                   Semi-nmntltly,   cscept   monfhly   d1~ir19  Jally  a n d   Azqusf
est, but absolute Sovereign Thou art. The Unchangeable                    Published by the REFORMED  FREE  PUBLISHING  ASSOCIATION
                                                                        P..O.  Box 881, Madison  S&u-e Station, Grand Rapids 7,  Mich.
One, Who always is, never becomes. The Almighty, the                                        Editor  -  REV. HERMAN  HOF.KSE~~A
All-wise. Jehovah, our God !                                            Communications relative to contents should be addressed to Rev.
        Thou art He!                                                    H. Hoeksema, 1139 Franklin St., S. E., Grand Rapids 7,  Mich.
        Thine is all the authority to send rain, not only, but to       All matters relative to subscriptions should be addressed to Mr.
bless and to curse! Thou art Jehovah our God,  t'he un-                 G. Pipe, 1463 Ardmore St., S. E., Grand Rapids 7,  Michigan-
changeable, the ever-faithful God of Thy covenant, How                  Announcements and Obituaries must be mailed to the above
                                                                        address and will be published at a fee of $1.00 for each notice.
canst Thou possibly forsake Zion ?.                                     RENEWALS:  Unless a definite request for discontinuance is re-
        Thine is all the power to do anything at all. Apart from        ceived, it is assumed that the subscriber wishes the subscription
Thee there is no power, -certainly no power to give show-               to continue without the formality of a renewal order.
ers.                                                                                          Subscription price : $4.00 per year
        Thine is all the wisdom, so that Thou knowest perfectly           Entered  as Sccorld  Class  matter at Grand Rapids, A~iCkigalk
when and how and why and in what measure to send rain.
And no one has any wisdom and knowledge apart from Thee.
        And Thine is the sovereign determination of every last                                           C O N T E N T S
drop of rain.
        We shall certainly wait upon Thee! Not as a favor to         MEDITATION -
                                                                           "We Will Wait  Upon  Thee". . .  :. . . . . . . . . . . . . . . . . .  .337
Thee shall we wait. For who can possibly do Thee a favdr?                         Rev. H. C. Hoeksema
And besides.' Thou wilt certainly ndo all Thy good pleasure
whether we wait upon Thee or not; Thou art the I Anl, not            EDITORIALS  -
                                                                           O f   Loveand  H a t r e d . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 4 0
dependent upon  us.  But we shall  ackndwledge  Thy ab-                          Rev. H. Hoeksema
solutely sovereign power and authority. We shall humbly                    Another  Assault.........................................341
be silent before Thee, whether Thou dost send rain or                            Rev. G. M. Ophoff
drought, plenty oi scarcity. We shall be content, and not
grul?lble  ; we shall be satisfied, and confess,  "Thou  doest       OUR  DOCTRINE   -
all things well ;" living by the day, we shall not be anxious              The Triple Knowledge (Part III  - Of  Thankfuhiess) . , . .  .345
                                                                                 Rev. H. Hoeksema
and worried, but confident. And thus we shall make our
prayers`for bread and for rain.                                      THE  DAY  OP  &ADOWS-
        Upbn  Thee shall we wait, and upon Thee exclusively.               The Prophecy of Isaiah.. . . . . . . . . . . . . . . . . . . . . . . . . . . .347
None else shall we acknowledge. Upon no arm of flesh shall                       Rev. G.  M:Ophoff
we wait. Thou art  He.!                                              FRO&~  HOLY  WRIT  -  1
        Thou art God! Thou hast made all these things. The                 Exposition ,of I Peter l-10.. . . . . . . . . . . . . . . . . . . . . . . . . . .34S
heavens, the rain,, all the things of nature, yea, the wood and                  Rev. G. Lubbers
the stone, the gold and the silver out of which the vanities
of the heathen are formed. Thou hast made all by the Word            IN  HIS  FEAR-
                                                                           walking in  E:rroNr  (5) . . . . . . . . . . . . . . . . . . . . . . . .  .35O
of Thy power! And as the Creator, Who  callest the things                        Rev. J. A. Heys
that were not as though they were, Thou art also the Up-
holder and Governor over all things. Thou, and Thou alone,           CONTENDING FOR TEE  FAITH  -
canst cause rain!                                                          The Church and tlhe Sacraments.. . . , . . . . . . . . . . . . . . . . .352
        Yea, more: Thou art  amp God.  We are Thy people, by                     Rev. H. Veldman
sovereign  electibn,  by gracious redemption, by irresistible        THE   VOICE OF  OCR  FATHERS-
calling! The objects of Thy love! In Christ Jesus ! And in                 The Canons elf Docdrecht  (Aart.  8). . . . . . . . . . . . . . . . . . .354
Him Thou hast caused  us  to know Thee!                                          Rev. H. C. Hoeksema
        Lord, give us grace to wait upon Thee. Amen.  J_
                                                         H.C.H.      DECENCY   AND  ORDER-
                           ~k.e=-                                          Engaged in Secular Lab'o,r..  . . . . . . . . . . . . . . . . . . . . . . ,356
                                                                                 Rev. G.  Vanden  Berg
                 LADIES LEAGUE MEETING
        The Eastern Ladies League Meeting will be held May-4,        ALL  AROUND   Us-
at S o'clock at Fourth Protestant Reformed Church. Rev.                    Dr. James  Daane vs. Prot. Ref. Thedlogy and Ethics.. . .  .357
M. Schipper will be guest speaker. Let  us  all be sure to                       Rev. M. Schipper
attend.                           Mrs. G. Pipe, Vice Secretary.

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

Ii                                                                     Synod of 1922 condemned his instruction, also the Rev.
             -E  D. I T 0 R I  A L S                               I Verduin. Of only one lnan I know-that consistently followecl
                                                                       and defended Dr. Janssen. That was the Rev. Quirinus
                                                                       B r e e n .
                      Of Lqve and Hatred                                  And, strange to say, ever after, Dr. Janssen not only re-
        In "Torch and Trumpet" the Rev. L. Verduin criticizes          garded Breen but also me as his friend. Often Breen used
an article by the Rev. R. Leestma entitled  " `Chaff' in the           to visit me when he was, I believe. in Wheaton.  On the way
Bible." The latter article  occured  in the issue of the  above        to Grand Rapids he visited Dr. Janssen who, at that time,
lnagazine   .of Dec.  1953-Jan.  1954. The criticism by Verduin        was living in Chicago. And whenever Breen visited me in
appeared in the issue of April-May 1954.                               the parsonage on Franklin St. he never failed to bring me
        It is not my intention to analize the criticism of Verduin.    the sincere regards of Dr. Janssen. You know why? Be-
Besides, a reply to his criticism by the Rev. Leestma is found         cause, although I had to become his opponent for the truth's
in the same issue of "Torch and Trumpet" in. which the' sake, he knew that I had been honest with him and never
criticism appears.                                                     did anything behind his back.
        But what struck me forcibly in Verduin's article is that,         Let me briefly relate the history,  ~nucl~  of which is not
while he, evidently, must have nothing of the spirit and at-           known.
titude of the psalmist of Ps. 139  :21,, 22 expressed in the              When I left school in 1915 I respected Dr. Janssen with
words : "Do I not hate them. 0 Lord, that hate thee 7 And              whom I had one year of instruction. When later, in Holland,
am I not grieved with those that rise  up  against thee ? I            some students spread rumors that the instruction of Dr.
hate them with perfect hatred; -they are become mine ene-              Janssen was modernistic I could not believe it and told the
mies ;" and while he alleges to love all men and does not              boys that they must  not talk about those things in the
want to hate any of them, not even the. en&lies  of the Lord :         churches because such gossip would be deterimental  to the
yet, a spirit of hatred against me breathes through a large            school. Dr. Janssen visited me, too, and  complainecl about
part of his article.                                                   lack of cooperation among the professors in  the. seminary.
        This is evident from:                                             In- 1919 I was in the Curatorium. A complaint was
        1. The way he introduces me without rhyme or reason            lodged against the instruction of Dr. Janssen by the rest of
in his criticism of Leestma ;                                          the seminary professors, Ten  Hoor, Heyns, Berkhof and
        2.  I-Iis elaboration `of a quotation of Ps. 139  :31, 22 I    Volbeda. The committee of Curatorium appointed for the
made at the synocl of 1922, the synocl that condemned the              case advised this body : 1. To condemn the action of the four
instruction of Dr. Janssen ;                                           professors because they had never talked about their com-
        3. His dramatic representation of' the statement, the          plaint with Dr. Janssen  ; 2. To express full confidence in
cirqmlstances  in which it was made, and the effect it pro-            the teaching of Dr. Janssen. With the first point  I- was in
duced upon the entire audience. All this for the sake                  whole hearted agreement. Concerning the second point, how-
of creating a wrong impression of me ; '                               ever, I remarked that this was not necessary seeing that the
        4. The fact that  he deliberately distorts the meaning of      very fact that the professor was allowed to teach' in the  ~
my statement, not only by taking it out of its context,. but           seminary  .ought to be sufficient proof that he enjoyed our
by inventing a context `of its own  ;                                  confidence, and that, if a special vote of confidence were
      5. All this for the evident purpose to create the im-            needed, the matter ought first to be investigated. Point 1
pression that I, at the time, applied the text of Ps. 139 to the       was adopted, the second point was dropped.
person of Dr. Janssen rather than to the professor -that                  In recess I approached  Dr. Janssen and asked him if he
robbed the church of its sure foundation in the infallible             was satisfied with this decision. By his looks I could tell
Word of God.                                                           that he was not. He took me  i&o one of the rooms in the
        This misrepresentation by  Veiduin  is a lie.                  basement of the school and there I had a. long talk with
        Hence, I maintain that the article by Verduin, with all        him. In the course of our conversation he pulled three
its alleged love to all men, breathes a spirit of hatred against       letters out of his pocket supposed to have been written to
a brother in Christ.                                                   him by some of the students that had discredited his in-
        If this must be regarded as an .expression of Vercluin's       struction in the churches. He read them to me. In those
love I, for one, like to be excused as an object of it.       _        letters the authors confessed two things : 1. That they  hacl
        Verduin used to be a Janssen man. Perhaps, he still is,        sland&ed  Dr. Janssen; 2. That they had been dishonest in
for all I know.                                                        their examinations. Finally, Dr. Janssen complained once
        But does Verduin know what Dr. Janssen used to `say?           more about lack of cooperation in the faculty and asked me
He said t-his in my hearing : "I hope that God will take care          if I would approach Dr. Volbeda on this matter in order
of my friends, I al!1 able to take care of my enernie&"                that more harmony and love might be created between the
        He, evidently, referred to the friends that were  sup-         `?,four professors" and Dr. Janssen. This I promised.
posed to support him, but who all  `forsobk  him when the              .- Not long after a rather natural occasion arose to fulfill


                                                     T H E   S T A N D A R D   B E A R E R                               --              341

      my promise. Volbeda preached for me, while I had a clas-               the Synod of Orange City in 1922, and that, too, after he
      sical appointment in Borculo, and he lodged with us. In                was repeatedly invited by synod to defend himself but re-
      the evening I heard him preach a strong sermon. on Ram.                fused.
      9 :lS. After the sermon, I asked him : "Professor, you know                Such is the history in brief.
      what my people will say this week 7 They will ask : how is                 Now, compare this all with the hateful harangue of
      it that with such strong professors we get such poor stu-              Verduin in "Torch and Trumpet" in which he makes the
      dents  ?`" He replied -with another question: "Do they think           deliberate impression that, in my quotation from Ps. 139, I
      that I am a zero (een nul in `t cijfer)  ? Do they think I am          was inspired by personal hatred against Dr. Janssen, and
 afraid ?' I said that this was exactly what they would think.               you will admit that, under the cloak of an alleged universal
      Thus we entered -into a conversation about the school and I            love to all men, he himselfj  as a former Janssen man, revealed
men&necl  my talk with Dr. Janssen. I blamed him for not                     a spirit of bitter hatred against the undersigned, and, in-
      having talked with Dr. Janssen before they sent the&' letter           cidentally, against the truth for which I stood in 1922 and
      about his instruction to the Curatorium. He asked me who               still stand.
      those students were that had written those letters of apology              But what else can one kspect ?
      to Dr. Janssen ? I refused to mention names.
 a                                                                               It is my experience, throughout my ministry, that, if you
          Shortly after he had left, -however, I received a letter           mean to stand foursquarely on the basis of the Reformed
      from Prof. Ten  Hoor asking me to reveal those names for               truth in the Reformed Church, without compromise, you
      the reason that there was goocl ground to believe that what must expect personal hatred and opposition and finally be
      Dr. Janssen had read to me weI'e,no  letters of the students           cast out.
      at all, but merely notes which he had himself taken down !                 Such is still my experience.
          Later this proved, in p&-t, at least, to be correct..                  But, by the grace of God, I hope to be faithful to that
          Do you wonder that I became suspicious and decided                 truth Lmtil  the end, that no one take my crown.
 to investigate what Dr. Janssen taught for myself? I col-                                                                             H.H.
      lected a large pile of student notes, and made a thorough
      study of them. My eyes were  opened to the clinger of the
 professor's instruction at our school.                                                          Another  Assault
          After the Synod of  1920:  where the instruction of Dr.                                     (Conclusion)
 Janssen was elaborately discussed and the "four professors"                     I shall now deal with De Boer's  slandei-  to the effect
 were defeated, had reached a mere negative conclusioli.  viz.               that Rev. Hoeksema wanted a split and that he talked, wrote
-that it had not become evident ("het is niet gebleken") that                and preached split until he finally got his way. I stated that
 there was anything unreformed in the instruction of Dr.                     it is hard to  conckive  of a slander that is worse than this.
 Janssen, I criticized that negative decision ancl substantiatecl            To make this plain I must speak of things that are not
 my  &iticism  by quotations from the student notes. This I                  generally known. What will also become plain is that non&
 did in two articles in  The  BanneT.  This set the church on                of us who are ilow with Rev. Hoeksema .wanted  a split.
 fire.                                                                          I must begin- with the private talks I had with Rev. De
          The, case was reopened.                                            Wolf regarding.that  first heretical statement of his that had
          (:By the way, at  the,.time,   i visited Dr.  Janssen'~  at his    occured  in, a sermon that he had preached' on the Sunday of
 home, but discovered that he  coulcl not be approached as                   the 5th of April, 1951. These talks were carried on in a
 soon as he found that I stood opposed to him).                              friendly way. For I clid not want to offend the brother but
         A committee of C&atorium  was appointed .to investigate             my only purpose was to be instrumental in causing him
 the instruction of the professor. This committee, too, con-                 to repudiate his error and to return to the right conception
 sisting of the Revs. H. J.  Muiper,' H.  .Danhof,  Manni,  G.               of things. I tried `hard to get him to admit that the state--
 Hoeksema, K~omminga,  Van Lonkhuyzen,  -and myself, also                    ment (God promises every one of you that, if you believe,
 sought the cooperation of Dr. Janssen which he refused. For                 you will be saved) is heretical and that it ought to be re-
 ten days that committee assenlbled  in a room of the Douglas                tracted. I labored with him as many as seven or possibly
 Park Church, Chicago, waded once more through all the                       e;ght solid hours. But the brother refused to yidd. On the
 notes, found. nothing positive in them -and  much that was                  contrary, especially during the hour of our last visit to-
 to be condemned. In spite of this, the cammittee  finally split             gether, he  defehded the statement with determination and
 and offered to the. Curatorium a- majority and minority re-                 vigor. And so our talks together came to an end.
 p o r t .                                                                      On parting. he asked me if I was  .going to protest on
         The majority report, 120 pages print, was written by                the consistory. I told him that I wouldn't, but I later changed
 the Rev. Danhof and- undersigned.  Kuiper  wrote  the in-                   my mind because I thought that he might give in, if ad-
 troduction. Manni  simply approved of it.                                   monished by the consistory. And so I protested on the con-
         It was chiefly-on the basis of the contents of this majority        sistory. I want to emphasize here that Hoeksema had
 report that Dr. Janssen was condemned and deposed by                        nothing to do with -this. Seeing that he had not heard the


342                                            T H E   STANPARD  B E A R E R

sermon, I doubt whether I even told him that I was going               contention. to the effect that Hoeksema wanted a split is the
to protest.                                                            vilest of lies. None of us wantecl  a split. Non6 of us wanted
       When my protest was reacl on the consistory, Rev.. i%Ioek-      De Wolf or anybody else iti our midst a heretic.
sema  -was present. But the following week he left for his                    As for me, I pas rather relieved that Rev. Hoeksema
vacation, it being early summer. And  -so the consistory               had reacted as he did. I imagined that I now had an excuse
treated my protest without him not only but also, as he hacl           for not going through with the case, which I .was loathe to
not committed himself, without knowing his stand.                      do.
       Later in the summer of that year the consistory com-              But there  was another protestant-the late Rev. D.
municated to me its decision regarding my protest. I received          Jonker - who, and we say this to his lasting credit, refused
from the consistory a notice to the effect that De Wolf had            to' do as he Gad been urged by the. consistory - drop his
declared that he had not meant to preach a promise for all,            protest  (again& the same statement of De Wolf). He in-
that he had- every intention of maintainitig  and defending            sisted  ancl continued to insist that the consistory treat his
the teaching of our Protestant Reformed churches and  finalLy          protest. This was in September of the same year. But dur-
that henceforth he would refrain from using the statement,             ing all the three or four months that followed the consistory
seeing that some had been offended  by-it. but, so he ,had             refused, and its advice to Mr. Jonker continued to be thaf
 said, without reason, since it did not set forth, the promisl         he drop his protest. But finally in the month of February of
 as being for all but limited it to the believers; The notice          the following year (1952) it took action  ; it treated the
 asserted further that the consistory believed De Wolf on              protest.
 the basis of this his testimony and further that the offencling              In the meantime I had been chosen elder and was thus
 statement had to be regarded in the light of De Wolf's testi-         again in the  cbnsisfory.  I recall that  OF the Sunday of my
 mony. Finally.the notice urge'd me to accept the testimony            installation, I said to Rev. Hoeksema, ,"I must guard against
 of De Wolf and be satisfied with ii. This was equivalent to           sitting there in the elders .pew.in a critical mood, when De
requesting  nie that I drop my protest.                                Wolf preaches." And this was his reply: "No you must not
       But let us take notice. Though De Wolf had declared             do that."
 that he was intended to continue to preach and maintain our                  It -was arouncl this time, I believe, or it .may have been
 Protestant Reformed truth,  he had at the same time really            later, that Mr. D. Jonker told Hoeksema that he was going
 maititained  that statement. And though he had declared that          to protest against Rev. Petter and asked Hoeksema's advice.
 henceIorth he `would not use the' staten!ent,  he had not prom-       He urgecl  Jonker not to do it, and so hk didn't. And yet De
 ised that he would discontinue to preach the theology                 Boer  coulcl write that Hoeksema wanted a split.
 wrapped up in it, so to say,                                                 The consistory then, treated the protest. The statement
       The consistory should h&e appraised that statement and          of De Wolf was examined. A study was  macle of it, and a
 prqnounced  it  riiht or wron,.
                                  u non-heretical or heretical, In     motion was finally passed to declare that it was not the ex-
 a word, the consistory should have treated my protest. But            pression of the truth of the Confessions and the Scriptures.
 it didn't. Its communication to me reveals its  attitucle-  to-       The statement is negative, it- will be observed. But it con-
 ward Rev. De Wolf at that time,  hdw it trused him, and               demn? as heretical the statement of De Wolf nevertheless.
 how ready it was to defend and to shield him. What makes              De Wolf  saw this, too. It explains his persistent refusal
 this so worthy of note is that at that time the majority of           during those intervening eight months to subscribe the con-
 the. consistory  -,  Andy  this majority was rather  substantial      sistory's appraisal of, his statement and to retract it. (I say,
 even -were brethren who are  no\x  holding with Rev.                  during those intervening eight  mon&,  i.e., from February
 Hoeksema. None of them wanted De Wolf a heretic ,as has                1952, when the  protest.. was treated, to September of this
 so often been said -also by De Wolf and- is still being said.          same year-September, the month in which we got from
-Bent on trusting him, they refused to pin-point  that state-          De Wolf the sern!on in `which occurred the. secor$ of his.
 ment of his and make an  is&e of it. And this was  just as            t%v.o heretical statements). The most that De Wolf would
 true of Hoeksema, as will now become evident.                          do is to admit that his statement was an mihappy one. But
       As for me, when I received that notice from the consis-         he  refilsed  to say that it was heretical. On the contrary,-  he
 tory, I, too,,began  to clebate  with myself whether I had not        persisted in clefend&,u it with the Scriptures oli the meetings
 better do as the consistory had urged and drop the case. I             of the consistory as often -as we  wo~~lcl   again take up his
 talked to Hoeksema about it,  who in the.meantime  had re-            case. And this  was not- often. At the close of a meeting
 turned from his vacation. I told him what the consistory              he now and then would be asked if he was ready tb retract,
 had done with  my.protest  and what it had advised me to do.           ancl his customary reply would be, "You have my answer?"
 And this is what he said  (1 clearly remember).  "Blit you             or "You know my stand." And then we would adjourn
 are going to drop it (the protest) aren't you ? Drop it." Atic1        without doing anything about it. So it went. At no time
 that is precisely what I did:                                         during these eight  mdnths  clicl we press  tile case. The  con-
       It's becoming as clear as crystal, isn't- it, that De Boer's     sistory remained reluctant,  arid De Wolf was allowed to


                                                 T H E   S T A N D A R D   B E A R E R                                           343

.contin&  functioning in his ofice as if there were not a cloud       how often I told him so, to his very face after the service
 in-the sky.                                                          while at the same time giving him the hand. as elder to
    And what now hail Rev. Hoeksema to do with all this,              avoid exposing him to the congregation, which I was al-
i.e., with the consistory's appraisal. of De Wolf's statenyent  ?     ways- loathe to do. And' De Wolf knows, too, and we all
 Nothing at all. `Fact is that the consistofy  had dealt with        know, including the elders on the other side, that on our
the statement and expressed itself.. regardipg  it in a meeting       last meeting together I told him the same thing in the
on which Rev. Hoeksema was not present. Fact is that. the            hearing of all of us, and `not only that, but that I told him.
consistory did not even know what he thought of the state-           too, that we had also heard sermons of him thoroughly
ment. For  -he had not committed himself. This is evident            modernist as to the tenor of their ethical teaching, and that,
from the consistory's formulation  `of its appraisal of  thd         if he wanted proof, I would oblige him right then and there
statement of De Wolf. As was stated, it was negative and             on the spot by naming the text and providing him with an
rather weak. Not only that, but the original formulation             outline of the sermon to which -I had reference. But we all
read, "That it (De Wolf's statement) is not a  concise-              know that De Wolf did not accept that challenge, but kept
mark you, concise- expression of the truth of the Confes-            silence. I am still willing  JO do, what I then offered. All
sions & the Scriptures."                                             that De Wolf needs to do is `to say the word.
    This neither condemns nor approves. It really says very            .  Ev,ery now and then during those eight months I woulcl
little. Later, after some debate, the word  "consise" was            go to  Hoeksema-   and. complain to him about De Wolf's
elimated. Now I ask, does this look as if the consistory was         preaching and would .emphasize that it Gas about time that
laboring with respect to De Wolf's statement under the               something was done about it. But  Hoeksema remained
direction and advice of Hoeksema ? Certainly not. The con-           reluctant. It seems that he was not to'be moved. His las-
sistory was strictly on its own, regarding De Wolf's state-          situde at this time proves so conclusively that he was speak-
ment and the treatment thereof. as far as Hoeksema was               ing the truth, when, on the  .occasion of the graduation of
concerned.                                                           the -five' candidates, he made, in  the introduction of his
    All that I ever heard him  say. previously  is-&at  Mr.          addi-ess  for that evening, the following remark, and I quote,
Jonker had a right to  expect that the consistory treat `his         "Tkere is, as is  tie11 known to you all, a general rumor in
protest. And all I ever heard him say thereafter, during             our churches that there is going to be a split. With regard
those eight intervening  mdnths, when at the close  of, our          to this I wish to say, first of all, that my personal attitude
lneeting  the case would be brought  up,- all I ever heard           and my personal feeling toward that rumor, which is very
him say on suc11  occasions, ;f he happened to be present, is,       real, is that I think a split certainly must  be regarded as
"I wish that Rev. De Wolf would retract that statement.`;            very deplorable. I ought to know better than any of  you,
This is all. But De Wolf would not. But even so; never               because I went through a split of the church in 1924. And I
once during all those eight mbnths did I hear Rev. Hoekse-           assure  you that it is not a pleasure, but a very real and
ma advise that action be taken against De Wolf. What is              profound suffering to go through a split of the church. And
more, he continued to give  De- Wolf the hand and to co-             I think-it would cause. me more suffering to experience a
operate with him in the ministry as his colleague. And I             split in our Protestant Reformed Churches than the suf-
challenge any of the elders, who are now supporting De               fering I went through when the Christian Reformed  Cliurches
Wolf, and who were then in the consistory, to deny that              cast me out . .  ."(`Standard Bearer, Vol. 29. pages 412-
what I here pen down is the truth.          -                        413).
   ,But in the meantime, i.e., during those eight intervening           Taking action against De Wolf was not  a small thing.
months, Rev. De Wolf persisted in preaching the theology             It tias not hard to see, in view of developments, that in all
of that first heretical statement of his. But, of course, he         likelihood the outcome  would be a split-in the churches. And
avoided using that statement as to the form of its words.            that Hoeksema dreaded with his whole soul. I know  hhereof
For so he had promised. But why should he not persist in             I speak. For I speak from my-own experiences with him.
preaching the theology wrapped up in that statement? He              His whole attitude prior to the month of September (1952))
was all along maintaining it, wasnt'. he ? We all, including         in which we got from De Wolf the sermon in which the
the elders that now support him, heard him say, didn't we,           second heretical -statement of his occured,  proves it.
on one of our last meetings together, that he couldn't retract          And yet De Boer could write that Hoeksema wanted a
the statement, as it espressed his convictions. It means that,       split and thereiore,  instead of calling for unity, understand-
taking him at his word, necessity was being laid upon him.           ing, and calm discussion  - something that he did not  do. De
He had no choice but to preach that theology. And so he              Boer means to say- he talked, wrote and` preached split
did. Is De  WolP going to deny this  ? He can't. What it             until he finally got what he wanted- a split. This, I be-
means is that De Wolf's preaching during those eight in-             lieve, is one of the vilest lies that was ever uttered by human
tervening months was Armin& as to its character and thrust,          lips. Who cannot see this in the light of what is here being
and sometimes even worse than Arminian. De Wolf knows                written?

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

             Now De Wolf and his elders knew Hoeksema's attitude                                  Call  to  Synod
      as well as I.. They knew that a split is what he wanted least         The March session of the 1953 Synod'  6f our churches
      of  $11.  Yet they alldwed also that lie of De Boer to be - designated Hudsonville Prot. Ref. Church as the- calling
      printed and distributed among the people.  And  attend  to         church `for the 1954 Synod.~ Therefore we hereby notify the
      this statement of theirs contained in their  `%ross bill.`! I      churches that. Synocl will convene, D.V., Wednes'day  morn-
       quote, "That by reason of the fact that said Herman Hoek-         ing, at 9 :00 o'clock, June 16, in the auditorium of our church
       sema could not control by his domineering methods certain. in Hudsonville, i%ch.
      persons  who were elected to the  consistpry of this church,
      the said Herman Hoeksema seized upon a -pretext, without              The pre-synddical prayer service will be held in our
      merit, to cause a schism and split in said. church with the        church, and will begin  at 7  :45 P.  M. of June 15, Tuesday
                                                                         evening  ; and the Rev. Richard Veldtnan, president of the
      purpose in view of se&ring the property thereof as set forth
      -in plaintiff's bill of complaint." End of quote. This, mark       1953 Synod will lead us in this worship.
      ybu, was stated under oath.                                           Requests for lodging  &ill kindly be forwarded to the
             Hoeksema wanted a split? FBct is that he did all within     undersigned :
      his power to prevent it. How? By a persistant and zealous             Consistory of the Huclsonville P. R. Church:
      vindication in our midst of sound doctrine over against                                                 Peter J. Lubbers. Clerk
       heresy and error, in a word, by exactly calling- continually                                       1 4 2   B a m a b y   R o a d
       calling - for unity - true unity - thus by doing precisely                                             Hudsonville,  Mich.
      the very thing that De Boer accuses him of not doing.
             The expression "calm discussion" occurs in that sentence
       of De Boer  (,see above). It is well known that the earmark
       of the heretic  ;s that, while trampling the truth, he at the
       same time is forever- calling for  `icalnl discussion," love,
       forbearance, and the like. Yet of all persons he is the most                             Wttenti&,   Please.
       intolerant and sinfully hateful.                                     The Board of  the  R.F.P.A.  asked us, sometime ago. to
             Finally, in September we got from De Wolf the thor-         publish some church news  -in the Standard Bearer. Since
       oughly modernist sermon in which appeared the second of           it seems rather. difficult as well as expensive to convoke a
       t1:~  I.;;o  heretical statements of De Wolf on which we con-     meeting of the Staff, I corresponded with them all and they
       centrated. And then Hoeksema finally did take action:             approved of the idea.
       against De Wolf. For, having himself hejrd-that sermon, he           We, therefore,  -decided  to ask Mr. Gerrit Stadt, 754
       knew that he had no other choice. He perceived that things Prince St., S. E., Grand Rapids, Nich.  to be our news editor,
       had come to such a pass that inaction prolonged beyond that       and he accepted it.
       juncture  would be treason to the cause of the truth. And            Please, send all the news to him, real news, of course.
       the courage and determination that .was needed to -take ,ac- not all kinds of gossip. I- would suggest that you send your
       tion was given him.                                               church bulletins to Mr. Staclt and let him glean from them
             But how he labored with De Wolf  and his supporting         whatever he deems importatit.
       elders on the meetings of the consistory in the hope that he                                                               The. Editor
       might be instrumental in saving them for the truth. of .God's
       Gospel, we all know who at the time were in the consistory.
       It ~means that as always he was doing his utmost to prevent
      a split by, calling for twe unity and understanding. But the
      split  &me notwithstanding: `It came through his very and
      persistant vindication of sound .doctrine  against heresy and                               IN MEMORIAM
       er,ror also on our consistory meetings. For so God wanted
      it. It was -His doing. For our churches were already split            The Consistory of  th-e First Protestant Reformed "Church of
      actually and essentially, Being no longer united in the truth,     Grand Rapids, Michigan, hereby wishes to express its heartfelt
       we had come to the parting of the ways,                           sympathy with our- bother, consistory `member, Elder Martin
                                                                         Doezema,  in the death of his niother,
             One more thing. To cause schism in the church is a
      great sin. So there is still this question. Whose is that                                  MRS.  C.  DOEZEMA
      sin and responsibility in the present case ? Not Hoeksema's?          May the bereaved experience the  comfoit of our covenant
      not ours certainly. It, is the sin of those'  ,among us who        God in  -His -promise of eternal life.           >
      cleparted  from the truth and went over to the lie. These are                                                Rev. C.  Hanko, President.
      the  .people  that De Boer must accuse of preaching, talking                                                 J. M. Faber, Clerk.
       ancl writing split until they finally got their way.    G.M.O.
-'


                                                  T H E   S T A N D A R D   B E A R E R                                              345

                                                                          man with another than his wife, or voluntary sexual inter-
                                                                          course by a married woman with another than her husband.
                                                                          It makes no difference whether the third party that is in-
                                                                          troduced is married or unmarried. I-Ie or she that is thus
                   THE  TRIPLE   KNOWLEDGE                                introduced is always guilty of adultery. This is the reason
          AN  EXPOSITION  OF  THE  HEIDELBERG  CATECHISM                  why unlawful intercourse between two married persons is
                    PART III  -  OF  TIIANKFULNESS                        sometimes called double adultery, while that between a mar-
                              L                                           ried and an unmarried person is designated as single adul-
                               ORD'S DAY 41                               ter).
                                   Chapter 1                                  We must remember, of course, that the law is spiritual,
                   The Covenant of Marriage (cont. j                      and that also the seventh commandment is principally
          This love is not only physical, the attraction between the      rooted in and based upon the law of the love of God. The
      sexes in general. Nor is it merely psychological and mental,        sinner, who by nature is apart from Christ, is an adul-
      the specific attraction between one man and one womah. But          terer at heart. An adulterer he  .is in relation to God.
      it is a love that is at the same time spiritual, proceeding         For he violated God's covenant, and commits adultery with
      from the life of regeneration and sanctified in Christ Jesus        other gods. Instead of loving the Lord his God, he stands in
      our Lord. And because it is such a union, that is based upon        enmity over against Him. The result is that he no longer
      the communion of nature, of life, and of love, it stands to         loves his neighbor for God's sake. Applied to that most
      reason that it is necessarily an exclusive union. No third          intimate of unions and neighborly relationships which is the
      party can have a place in the union between man and wife.           marriage bond, this means that man and wife no longer
      They are one whole. They complement each other com-                 love each other in the love of God. It is no wonder that
      pletely. And therefore, the union is necessarily exclusive.         from the principle of sin the marriage bond is considered
      For the same reason the marriage bond is absolutely in-             a human contract, thgt can be broken. It is based on sexual
     . dissoluble. It cannot be broken. No more than the union            attraction and lust. Still worse, sexual desire, no longer
      between Christ and His church can be dissolved, no more             sanctified by the love of God, is unbridled. It is like a ship
      can the marriage tie ever be severed. It is a most intimate, broken from its mooring. tossed to and fro on the waves,
      union of life and for life, which only death can dissolve. And      helpless in the tempest, and presently clashed to pieces on
      the chief purpose of this union, which is to. be a reflection of    the rocks.
      the relation between Christ and His church, between God                That this is true in our modern world is certainly not
      and His covenant people, is to bring forth the seed of the          difficult to demonstrate. That the sinner, who stands in
      church, the multitude which no man can number. This too             enmity against God, is an adulterer is abundantly evident
      lnay well be emphasized, especially in our day. As wordly           from all the corruptions and violations of the seventh com-
      wisdom and ungodly science enlightens men, they become              niandment  in modern society. Is it not true that  with re-
      very wise .indeed. Science supplies them with the power to          spect to this closest and most intimate of all relationships
      determine whether or not they shall have children, not by           among men the sinner's enmity against God and the neigh-
      proper inhibition of their carnal lusts, but by the means           bor becomes most horribly manifest? Is not the sin of adul-
      which is known as "birth control." There is no reason as            tery glorified in the world ? The laws of our land have fast
      far as the results are concerned why men and women,                 retreated before the wild rush of the carnal lust of the
      married or unmarried, should  ,not indulge in the satisfaction      nation, until they are no longer a protection of the sacred
      of their sexual desires. That such a philosophy, destructive        b6nd of matrimony. As far as the law is concerned, a man
      though it be for the human race, can be adopted by an un-           may indeed leave-his wife for every cause, and a woman can
      godly world need not surprise us. It is, however, more than         obtain a divorce for the asking. The result is that the num-
      amazing that it can be seriously considered and discussed by        ber of divorce decrees that are granted is fast overtaking the
      what is called the church. Well may it therefore be' em-            number of marriage licenses that is issued. But this is only
      phasized that the end of marriage is the bringing  fbrth of the     one of the manifestations of the adulterous nature of the
      future geneiations of the covenant of God, the bride of the         sinner. Married couples, women as well as men, even
      Lamb.                                                               though for personal and social reasons they do not seek a
                                   Chapter 2                              divorce, frequently commit adultery and seek satisfaction of
                                                                          unbridled sexual -lusts apart from each other, and that too,
                        Divorce and Remarriage                            sometimes by mutual consent. They agree to permit each
         In the strict sense of the word, adultery is the violation       other the privilege of promiscuity without interference. Be-
      of the marriage relationship. It is the unfaithfulness of a         sides, is not the name of the scarlet woman of Revelation
      married person to the marriage bed. It is the introduction          written with flaming letters upon all of modern life? Is it
6     of `a third party, or eyen of third parties, into the exclusive     not true that the sexual indulgence of the  &m~arriecl,  of
     union of man and wife. It is sexual intercourse by a married         boys and-girls in their teen ages, is a general phenomenon?

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

 Chastity in the army and navy during the war was such a             indissoluble. Technically, according to law, divorce is de-
 scarce article that it  was not only considered unbelievable        fined as "a legal dissolution of, the marriage contract by a
that a young man never had sexual intercourse before and             court or other  bocly having competent authority." This is
 outside of wedlock, but that it was laughed to scorn. Besides,      one definition of  &at is properly called divorce. It is a
 what do you think would there be left of the thrill of the          divorce a z&zczllo ~nn&~~onii, that is, from the bond of matri-
 modern theater and movie if they were expmgated  of every           mony. Another definition, however, is what is called separate
 suggestion of sexual corruption and excitement of carnal            maintenance, the separation of a married woman from the
 lust? Where would be the attraction of the modern dance if          bed and board of her husband,  n  snensn  et  tovo.  Biblical
 the element of sex and promiscuity were' eliminated ? How           divorce I would define as a separation for life of married
 much would there be left on the magazine stands if they             people, that is, a legal  sepai-ation  .for life, on the basis of
 were purged strictly according to the standard of chastity ?        adultery or fornication. I put it this way intentionally, in
 And how radically modern fashions would change, if instead          distinction from others, who, claim that a divorce is the dis-
 of being inspired by Paris and Hollywood, they would  be            solution of the marriage tie;.so that after the dissolution the
 dominated by the principles of chastity and virtue. And now         bond does no longer exist and the married people are and
 I am not speaking of those worse than bestial corruptions           are permitted to act as if they were never married. Princi-
 by which men and women defile their own bodies, and "men            pally one has to choose between these two definitions. And
 with men work that which. is unseemly." Ram. 1 :26, 27.             on the basis of Holy Writ I am compelled to choose for the
        All these corruptions are horrible and dreadful. All the     former. It is my conviction that according to the Worcl of
 more dreadful they are, because they are manifestations of          God, divorce can never mean dissolution of the marriage tie.
 the fierce wxath of God; revealed from heaven up& all un-           Even if people are legally divorced, they are in my opinion
 godliness and unrighteousness of men, who hold the truth            according to the Word of God still married. Only, they are
 in unrighteousness. If anywhere it is Jnore than clear. that        separate married people. Upon this question hinges the
 there is no such thing as a restraining influence of "com-          problem of remarriage of divorced parties. If it be true that
 mon grace." :but that the very. opposite is true, so that God?      divorce is the breaking and dissolution of the marriage tie,
 terrible wrath punishes sin with-sin, and leads ungodly men         then it stands- to reason that divorced parties cari remarry.
 to ever deeper corruption, it is in the sphere that is covered      Then it is not even necessary or possible to make a distinction
 by the seventh commandment. The tempest that sweeps over            between the innocent and the guilty party: both parties can
 men's unbridled sexual passion is the breath of God's terrible      then remarry simply because the marriage tie is dissolved,
 and holy wrath. That is the teaching of -the  first chapter of      and both parties. are permitted to remarry. They are no
 Remans.  Woe to an adulterous world! It is driven to its            longer married people. And, if divorced people are no longer
 own destruction by the fierce wrath of a holy God.                  married, if the tie is dissolved, it is nonsknse to talk about
                                                                     innocent and guilty parties. But according to my conviction,
        Of course, for the same reason, namely, that the law         on the basis of Holy Writ, the marriage bond can never be
 is  spikitual, a man, even a Christian, because of the power        dissolved.
 of sin that is' still in his old nature? can violate the seventh
 commandment in his heart. And if he does so, he transgres-              In this respect I must agree with the stand taken by the
 ses this com~nandment  before God'just as well as if he com-        Roman Catholic Church.
 mitted the actual deed. This is the teaching of the Lord
 Jesus in Matthew 5 :27-30; "Ye have heard that it was said              In "The Canons and Decrees of the Council of Trent"
 by them of old time, Thou shalt not commit adultery : But           we read the following on the doctrine of holy matrimony:
 I say unto you, That whosoever looketh  on a woman to lust          "The first parent of the human race, under the influence of
 after her hath committed adultery with her already in his           the divine Spirit, pronounced the bond of matrimony per-
 heart. And if thy right eye offend thee, pluck it out, and          petual and indissoluble, when he said:  This  nozu is  borze of
 cast it from thee: for it is profitable for thee that one of        nay  b o n e s ,   mad  flesh,  o f   my  f l e s h .   Wheh+w  a   man  shall
 thy members should perish, and not that thy  `whole body            lease  his  fa.ther and  ~v~hotlzer, and shall  cleave to  his wife,  a,nd
 should be c&t into hell. And if thy right hand offend thee,         they shall  be  tzvo  in, one  flesh.  But, that by this bond two
 cut it off, and cast it from thee: for it-is profitable for thee    only are united and joined together, the Lord taught more
 that one of thy members should  ,perish, and not that thy
 whole body should be cast into hell."                               plainly, when rehearsing those last words as having been
        In this connection we must of course discuss the problem     uttered by God, he said:  Therefore now they  are  xot  tzwo.
 of divorce, and the closely connected problem of remarriage         but  `one  fleslt; and straightway  confirmecl  the firmness of
 of divorced parties, whether by the innocent party only or by       that tie, proclaimed so long before Adam, by these words:
 both parties. All this, of course, is closely connected with        Whnt therefore God  loath  join"ed together, let  $2.0  man  put
the question' qhether you consider the marriage bond as              asmdo-.
 capable of dissolution or as a bond for life, that`is absolutely                                                                          H.H.


                                                       THESTANDARDBEARER                                                                           347

   I                                                                               with the Egyptians  (shepher.ds  in the  .simile)  to snatch
          . THE DAY OF SHADOWS                                                II, Jerusalem,, that He has macle the object of His wrath and
                                                                                   hence  I-Iis `prey, out of His hand. He will bring against
                                                                                   the city all the evil that He has spoken. The flying bird
                     The  Prophecy  .of  Isaiah                                    is then taken as a vulture! guarding its prey  (JerusaJemj
                                                                                   that it is about to devour.
             The  Fowtl~.  Woe. Chapters  XXXI-XXXiI.                                     But the first exposition agrees much better with  the
   T h e   Dcstmction   of  t h e   Hclpev   nnd  the  H e l p e d   togetlzeri    whole contest and especially with the verses that follow.
   Clmfiter   XXXI:ld.                                                             When Christ who is the body will have come, Jerusalem will
        The prophet proclaims a new woe against them that. gb                      vanish away through its own sins. But until then the Lord
  down to Egypt for help. He describes the posture of these                        will defend the city as a type of the heavenly and doing so
  people. They rely on horses  ,ancl trust in chariots because                     in  .token of His eternal love of His people, the church of
  of their number and  in strong horsemen. Thus making                             the elect, that through all the ages to come He will preserve
  flesh their arm,. they do not regard with attention and favor                    and clothe finally with a perfection and glory that is heaven-
  the Holy One of Israel to seek after the Lord  (vs. 1). They                     1Y.
  think that sending to Egypt is a particularly prudent. mea-                             It is this that the similes image, namely the Lord's loving
   sure, and so they pride themselves on their wisdom. -But                        care of Zion, Christ's zeal of His house. Necessarily implied
  the Lord  ii also wise, meaning that He alone is wise and                        is the redemption of the church through Christ's blood.
   that they are fools  and'& their wisdom. it is foolishness.                            Ancl so the prophet can continue with  commancling   a
  The future will disclose it, when the Lord brings all the evil                   return  untd Him  - the Lord-from whom the children of
  that He threatened. He -will not remove His words as if                          Israel have departed and can add that in that day every man
  they were a mistake. But He will rise against the house of                       shall cast away his idols that his own hands made for him-
  evildoers -the apostates that trust in Egypt's might - and                       self for  idol&rous purposes. Such will be the fruit of the
  against the help of them that work iniquity, i.e., the Egyp-                     Lord's efficacious speaking of His  co&and in the hearts
  tians whose help was being purchased (vs. 2).                                    of the redeemed ones  (,vss.  6! 7). The repudiation of idol-
        It is unutterably foolish to rely in horse and man  ofi                    atry will be followed by the fall of the Assyrian with a sword
   Egypt. The Egyptians are but men, i.e., spirit, creature per-                   other than that of man (vs.  8a).
   sons. They are not God. And their horses are flesh and                                 The allusion is in the first instance to the sword of the
  not spirit and thus something less than men.` But the -Lord                      angel of the Lord that devoure`cl of the host of the Assyrians,
   shall stretch forth His. hand and both the Egypt that is being                  encamped round about Jerusalem, 155,000 men in that one
  called to help and the Judah that is being supported by this                     fearful night.
   help shall be destroyed together (vs. 3).                                              From that sword the Assyrians that survive the slaugh-
        The propliet knows for the Lord has thus spoken unto                       ter shall flee. Their choicest men will be for melting, i.e.,
  him. A lion has taken one from the flock ,and  al! the shep-                     their heart shall quake with fear. Their rock, the king of
  herds hasten in a body to save it. But the lion is not afraid                    Assyria, who because of his courage' and fortitude -hence,
   of the voice of the shepherds. He does not crouch at, their                     rock-was the stay of his army, shall go away furtively as
  noise, but roars his defiance. So shall the -Lord come down                      in fear. His princes shall be afraid of  Israel's. banner, i.e.,
   to fight upon &obnt  Zion and upon. the hill thereof. As a                      they shall be terrorized by the mere sight of it (vss. 8b, 9a).
  mother bird hovers  over her young so will the Lord hover                               "Saith the Lord, whose fire is in Zion, and his furnace
   over. Jerusalem and will deliver her. Passing over He will                      in Jerusalem." The allusion is to the fire of the Lord's name
  cause her to escape  (vss. 4, 5).                                                as symbolized by the fire of His altars; His wrath shall
        It is not difficult to-determine how these similes -the                    flame to consume His enemies (vs. 9b j .
  one of the lion and that of the bird-  must be-  ekplained.                                                                                  G.M.O.
The- prophet has just declared (vs.  ~3) that the league  be-
  t>veen  the apostates and the Egyptians for the  defence  of
 Judah will fail. The menacing power here is again Assyria
  in the first instance (see vss. 8, 9). Yet Jerusalem will not
  fall because there is wanting a helper. The  L&d of Hosts
  himself will come <own on Zion to fight for her, - Zion the                                        In het kruis zal "1~ eeuwig roemen
  church of the~el&t.  Doubtless this is the thought conveyed,                                       En"geen  wet zal mij verdoemen -
  namely that the help of Israel stands solely in the name of                                        Christus droeg de vloek voor mij.
  the Lord and not in any alliance such as the apbstates  were                                       Christus  is voor mij gestorven,
  promoting.                                              :                                          Heeft gena voor mij verworven,
        But according to others the idea of these verses is that,                                    `1~ Ben van doocl en zonclen vrij !
  the Lord will not allow the &states in Judah  cbllaborating                                                                               I.  DaCosta



                                                                                   .


   345                                                T H E   STANDARD   B E A R E R

                                                                                it is adapted to the rational in man ; it fits with man's moral
                                                                                rational  natul-`e.  Also in the Scriptures two times  two. is
                                                                                four !
                     Exposition   of  I  Peter  1:1-10                              This "milk" is not simply  cosnposed  of logic. It is the
                                                                                full counsel. of God concerning our redemption in Christ
          We are still occupied with trying to understand the                   Jesus. Its content is the Mystery of Godliness that is great.
    doctrinal arid practical implications .of the verses l-3 or this            And it speaks to us of the godliness that is. becoming to us
    Second Chapter of First Peter. These verses read  as- fol-                  as the saints. These mysteries presented to us jn the Gospel
    lows  :  "Pz&ing  away therefore all  wickechess,  and all  gziilc,         in their logical nature can only be apprehended in a living
    nnd  hypo&cies,  and envies, and  a.11 evil speakings,  us  n~zu-           ~faith and hope.  In their logical form they are only revealed.
    born babes long  for the  spi&t~al  (belonging to  reuso.n,V. lo-           with the inward illumination of the Spirit to the believers.
    gical)  milk, which is without  guilt, that ye  ma.y gsow  ~tlxre-          For this Word (Logos) in this logical milk is none other
    by unto  sa.lvation, if ye have tasted that the Lord is  qmciozu."          than the Word made flesh, revealed in the Logos preached
          Two questions, as we intimated in the former' essay on                and written.
    these verses, must still be faced and answered.
          The first  question  is: what is the                                      This  logical  milk- cannot be understood by the natural
                                                   logical  ,milk,  which is
    without guile, and why is this milk called "logical" here ijy               man. He is natural, earthy, devilish in all his reasonings. He
    Peter ? And the second question is : why must all wicked-                   is rational up to ,a point. He understands enough to make
    ness be put away, and all guile and  hypocricies  and  evil-                him without excuse,' but he keeps  `down the truth in un-
    speakings  shall we truly long for this                                     righteousness. But the logical in the natural man is without
                                                logicnl milk?
          The. reader will bear with us when we bring just a little             the mind of Christ. He has no spiritual  understancling.  He
    bit  m&e of the technical  term>nology into this discussion than            cannot put spiritual tliings  with spiritual and have a delight
    what we commonly do. With a little sincere loriging for the                 in them. They bore him, and he hates them. He wrestles
    "logical" milk this will not be too difficult. It, shoulcl be a             exactly against the "logic", of the Vl'ord. `He cannot see that
 pleasant experience.                                                           this "logic" is milk, and that this "logic" `of the Word is the
          The term  "logikos", reasonable. logical is employed in               vi&mins  that is needed for growth. He would  r&her  not
    Scripture but twice. It is employed here by Pete? and by                    have this "logical" milk, for then- he  coulcl be safe and secure
    Paul it is Ixecl in `Remans  1 2 :l, 2. In the latter passage we            in allowing every man room for his own opinions. Then he
    read : "I  beseech  you therefore, brethren, by the mercies of              can serve his "gods" after his own choosing. It is the "lo-
    God, to present your  boclies a living sacrifice, holy acceptable           gical" milk that irks the unbelievers. For this Word throws
   to God, which is your spiritual serve (belonging to reason,                  down' all strongholds of sinful "logic" and subjects every
    logical worship) . . .  ." In both of these passages the term               thought  fo Christ! This milk of the word in its "logical"
    is "logikos," that is,                                                      nature brooks no competition. Upon its logic the unbelief
                               logical!
          It is  v&y interesting and instructive to notice that the             of natural man is dashed to pieces, and the gates of hell
    ending of the tei-m logical is  "ikos"  and not "inos." These               can&  prevail against it. Who can stand before the "logic"
    endings in the formation of the greek terms are worthy of                   of Christ when he says : it is written? This "logic"  is the
    special notice. A case in point is the greek term for fleshly.              sword of the Spirit!
    In the meaning of this term it makes quite some difference                      This logical  &ilk is the only food that the mind of the
   whether we read "sarkilzos'"  or whether we read "sarkinos."                 Christian can assimulate. It must pass. through the sanctified
   The latter term means : that which is cofprposed  of flesh. The              and obedient mind in its logical consistency. Not just a few
  ' former simply means : that which partakes of the na.hre  of                 fragments of the Word, but the entire revealed counsel of
   flesh. This usage of a n&m ending in  "in&"  is quite well                   God in its inherent ,consistency.  All the pieces of Scripture
-7lemonstrated  in the term in greek translated in english:                     fit as so  Jnany stones in the  bne grand logical coherence,
    "earthen." Thus Paul writes in II Cor.  4.:7,  "but we  have                that is, in the Yevealed  coherence. Such a coherence makes
   this treasure in  earthen.  vesels." The term earthen in greek               for the consistency not only in doctrine, but also in life so
   is  "ostrakinos,"  that is, a. vessel  Tpaade   -fuo~+~  earth.  Nouns       that as living stones we all are built unto a spiiitual  temple
   ending in "ikos"  are those that partake of the nafiLi,re of the             in the Lord.  Then  too the praises that we sing, which are
   things spoken of, while those ending in "inos"  indicate  where-             acceptable to  Him, will be there as evidence of the com-
   of a thing is  made.                                                         plete diet of the logical milk. Where this milk is, there is
          In our  test the  terni is "logilon gala",  logical  milk!            sound growth and not cancerous deformations, now "proud
          In  the, light of the observations made concerning the                flesh" in' the wounds of the church !
   distinction between "sarkikos" and "sarkinos," it shoulcl be                    Now`there  are always those in the Church here on earth,
   clear to  us  that this milk of  wiiich  Peter is here speaking              \iho do not have the mind of Christ. For all have not faith.
  is not  made  of "words" and of logical thoughts, but it does                 Such men refuse to walk in the "logical," reasonal  service.
   have the ~zntzu~ of logical thought. It is reasonable, that is,              They are not pure in cloctrine. They do not bow before the


                                                 T H E   S T A N D A R D   B E A R E R                                                     349

 logical milk, they do not long for it  to- grow by means of                   For this is hypocritical wickedness. Peter says : All
 it. It is for them not a means of grace.  They may read the               wickedness, and all guile and Izypocl-icies  . . . . .
Bible and attend the church services, eve&attend the men's                     Hypociitical  persons really judge differently on the in-
 society. Yes, they are very "sincere," and they wish you to               side than they reveal themselves outwardly. Thus it was
 believe this of them too, but they are not believing ones.                with the enemies of Jesus. We read in Luke  20:20,  "And
 They are unpersuasively stubborn- before the logical milk .of             they watched him and sent forth spies, who feigned them-
 the word. Steadfastness they know not. For they do not                    selves to be righteous,  (upokrinomenous  eautos dikaious
 have the faith. They do not have the truth abiding in them                einai) that they might take hold of his speech, so as to
 and they stand not in the truth. How can they be steaclf&t                deliver him  up to the-rule and the authority of the governor."
 .and  unmoveable  ? They  are simply stubborn with unbelieving            How they can  pose as scrupulous persons with a difficult
 rebellion. Such men Paul calls "unreasonable and wicked                   conscience ! Bbt they are spies for the purpose of catching
 men." II Thes. 3 : 2. The term employed by Paul is not                    hold of the talk of Jesus, if they can get a grip anywhere.
 "unreasonable" in the sense of "iilogical," but in the sense              They have the trap all set and `are ready to spring it. The
 of being "out of step." The whole church is wrong and                     camouflage: a- pretense of a difficult conscience in certain
 they are right.  A&l they are particularly enemies of the                 matters.
 preachers of the Word who insists on preaching the Worcl                      Sixh  hypocricy  must wholly be put off. Also today. It
 of  logical  lililk. This means that they must keep step with             is wickedness with the intent to hurt. Do they not drag our
 the saints who walk in brotherhood. and in the fervency of                good,  namd, called upon us, before the judgment seat. Are
 love. But that they refuse. They are wicked men. They are                 the writings not combed to acquire sweet ( ? ? ? ?) revenge ?
 against all that is called holy in the church. And the faith-             Is not every attempt made to catch at a word. a little term!
 ful ministers take refuge to God and cry to Him for deliver-              And let each place his hand in his own bosom. Many of
 ance. For a faithful preacher soon finds that these are the               LE.  .who think we are such Israelites in  whoni  there is no
 clogs that turn abbilt  and rend him.                                     guile, will have the rude awakening that we are not such
     Now this is the "wickedness" that must have been put                  guileless  Nathaniels.  To be without guile means not to set
 off shall we hunger for the pure milk of the Word. This                   a trap for your neighbor. For the  t&-m for guile in the
 "unreasonableness" of sin and the longing for the "logical                g-reek is "doles," that is, a ,bait, a lure, a snare ; hence, craft,
 milk" to grow thereby! do not go hand in hand! For this                   deceit, guile. This ~mst be put off, brethren and sisters ! God
 is the obstacle of stubborn unbelief that will not do the will            is not mocked ! !
 of God. It is not simply a little logical  Aaw in thinking. It               .Then  there is that green-eyed monster called "envy,". the
 is a desire to d&de  the milk. And the milk is deluded when               very constant companion of all sinful ambition, that will run
 we pour our human, sinful logic with the Word. To do this                 over the dead body of the neighbor to advance self. It is the
 is not simply some "logicism" (whatever this  may mean,                   horrible sickness of being ill with the neighbor's health and
 the t&m is of recent invention) but it is a sinful attempt to- prosperity. It is rottenness of the bones. And this envy does
 `delude the milk ; it is trying to break the bands of Christ in           not desire the bsgical  milk  to grow thereby in fervant love!
 His logical  Word!                                                        This envy can whimper about moral issues but it is itself a
     But the Lord is good to those who taste this goodnesss.               moral issue ! It' does not speak of spiritual issues, about the
     And the others the Lord has in derision; they taste not               necessi.ty of putting the. evil out  of the-camp beginning at our.
 the goodness of the Lord  .in this  logical  milk. They are               hearts! Envy cannot talk about moral issues. It is as fitting
 of itching .ears. They  need a different preaching. Out of                in the mouth of an envious persons as wisdom is in the mouth
 one side of their mouth they say : w'e want the. same .thing              of j fool, and a gold ring in a swine's snout!
 you do : and out of the other sicle.they  say : we need different             And then there is evil-speaking. There is a saying: even
 preaching. The logical consistency of the  preaching  of the              a fool when he hblds -himself silent will be counted wise. 0,
 Gospel to all, and the pronzise.  to the elect Eelievel-s . . . . that    them evil-speaking in our day. How the Name of God is
 is then "logicism!  !" 0, tempores,  o. mores! The consistent             blasphemed because  OF it. It is not indicative of spiritual
 application of the Canons is then, "a closed system !" It is              growth. Our words must be seasoned with salt. Only the
 the straight-jacket of confessionalism !                                  envious will talk his neighbor down. But the righteous .will
     But all this is horrible wickedness that must be put'off !            speak the truth in love. And a worcl spoken in season how
     It must be put off for it does not fits with hunger for the           `good it is.
 logical milk of `the newborn babes, who grow by the same.                     These are the sins  pf us all by nature. These are the
 The babes subject their every thought  .to Christ. 0, the                 sins that the babes in  Chirst put off to grow by the logical
 wonderful nourishment of the Word  -that fits the- new mind               milk of the Word.. And these are the sins which evil men
 in Christ, which longs fbr consistency in doctrine and life.              will not confess.  They  stubbornly walk in them. They are
Let it not be  overlookedU: the order is  do&&e and  life!                 "out-of-step" people. They do not. walk as becometh the
     All this' wickedness must be put off !                                                     (Continnkl on Page 360)

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

Ir                                                                31    that the whole Protestant Reformed denomination recognize
                 I N   HKFEAR                                           them with these decisions and on the his of these princifles
                                                                   II was the legal consistory of the First Protestant Reformed
                                                                        Church. What is more, on the basis of those same principles,
                         Walking   in  Error                            which are departures from both articles 31 and 33 of the
                                  (5)                                   Church Order, they would have  LIS  declare that the Rev.
       Twelve men who together constituted no more than half            Hoeksema, the Rev. Hanko and their elders are not legal
of one co&story  in one Classis  tried to decide for the whole          consistory members, even though they  never  initiated  am
denomination that the following departures from Reformed                discipline against them !
Church Polity shall now be approved and be  practicecl  in                 And yet today there still are people who tell you that
that denomination :                                                     they have carefully  studied(   ?) both sides of the case and
                                                                        can come to no other conclusion than that Rev. De Wolf is
       1. That officebearers under discipline must be given de-         in the, right and that the Rev. Hoeksenia and all who fol-
         cisive vote in their own case,                                 lowed him are in error.
         a. as to whether they are worthy of that discipline;              You can tell that to men, but you cannot say that before
          b. as to whether or not they .have complied with the          God. The facts are all too obviously against Rev. De Wolf
             demands of those who are clisciplining  them ;             and his elders. The finger is pointed all too clearly at Rev.
          c. as to whether further action is to be taken against        De Wolf-and his elders as those guilty of schism.
             them and as to what that further action shall be.             Let them under oath be cross-examined  as' to whether
       2. That officebearers who are under discipline to such a         Article 31 allows such schismatic action as they perpetrated.
          degree that they are demanded to apologize for a sin-         Let them under oath be cross-examined as to whether they
         ful action remain legal consistory members with all            stand for such departures from Church Polity. Let them
          that this implies, so that they have the  undeniable-         maintain these points under oath, and then they plainly deny
          right to be present even at the meeting that will con-        Articles 31 and 33 and are branded as schismastics who broke
          sider what measures are to be taken in view of. their         their own church order. Let them under oath deny these three
         unequivocal refusal to apologize: so that the meeting          principles which are the basis for all their actions ever since
         is illegal if they have not been notified of it.               June 1953. Let them under oath state that such things
       3. That if one half of one consistofy, under discipline          should never be practiced in a Protestant Reformed Church
          upoti the advice of its  Classis,  complains that the         with its Reformecl  Church Order and they brand themselves
          other half has dealt illegally with it, this half need not    as  schismatics.
          walk the way of Article 31 of the Church Order but'               These men are to be pitied that they have walked so
          may, though it likewise has no clear- majority, take          long in their error that they cannot even see the schism they
          things in its own hands and declare itself to be ab-          perpetrated, They are to be pitied that they have walked so
          solved of the .discipline  and to be the legal consistory     long in their error that they in their infamous cross bill try
         -in that Classis  that has advised its being placed under      to cast out the mote (or do they rejoice in that they think
          discipline.                                                   that they have found a mote  ?) in the eye of the Rev. H.
 .-Twelve men, who constituted only one half of one  con-               Hoeksema, while their own eyes are full of beams. They
sistory, tried to decide these things for the whole Protestant. are to be pitied--- and that includes Rev. De Boer- that
Reformed denomination !                                                 the beams in their eyes have caused them to see the mote
       Talk about hierarchy !.                                          of a "domineering character" in the eyes of the Rev. Hoek-
       Talk about a minority. trying to rule the majority !'            sema and cannot see. their own awful act of schism. Before
       Even the civl courts screen out carefully from jtlry duty        June of 1953, they  dicl not see that mote, for they never
those who might be prejudiced in the case being treated.                disciplined him for that mote. Was their own eye clean at
Men personally involved are surely prejudiced in their case !           that time ? What caused this awful distortion of their view
       And the Church Order adopted by  our. churches certainly         so that now they do not see anything more in the whole'
condemns all these decisions taken by Rev. De Wolf and his              case than the Rev. Hoeksema  Andy  what they call his  "clo-
cleposed  elders that week of June 21, 1953.                            mineering  character." And they cannot. see that  they-
       It is not written anywhere in their minutes that they            twelve men  - have tried to write. a. new Church Order
took such decisions, but their bold act of schism, according without even going to Classis  or Synod with it? What kincl
to which they, as suspended and deposed office  .bearers,               of domineering activity is this that one half of one consistory
nevertheless set themselves LIP as a con&tory ,and still as-            takes it  upon  itself to decide all these things about office
sume such a role today in the Protestant Reformed Churches              bearers under discipline-7 Can they show us any precedence
shows that in, their opinion the  three points mentioned above          in the history of the Reformed church world that equals this  ?
are their church order. Besides, all- their writings ever since         That half of one consistory decides that it is above the church
the "split" indicate that they insist (twelve men, mind you)            order of its denomination  i


                                             T H E   S T A N D A R D   B E A R E R                                                   351

    And the former Classis  West reached a long hand across         mains that the half of the consistory that thinks so and the
the Mississippi to Rev.  D,e Wolf and his deposed elders            sister Classis  that thinks so, or let us even say that can prove
expressing full agreement and satisfaction with this act of         that it is so, would have to prove that not in its own meeting
legislating into the church order of the Protestant. Reformed       but on the floor of the Synod which would have to make a
Churches those three `departures from the Church Order              decision in the matter for the whole denomination.
.which had been officially adopted by our churches. And on              Rev. De Wolf and his elders and the former Classis  West
the basis of these same three principle departures from the         chose instead to go the way of schism.
Church Order of the Protestant Reformed Churches they                                           * * 8  *
recognized Rev. De Wolf and his elders as the legal  con-
sistory of the First Protestant Reformed Church of Grand                We have more which we wish to write about these things,
Rapids, Michigan.                                                   but we shall, the Lord willing, do that later. We like to
                                                                    finish this article-with a few odds and ends which belong to
    And what have we here-?                                         the general picture and could stand a little thought at this
    Again twelve churches (though  Doon refused to go along         time.
with such an evil way, making it only eleven churches)!                 Rev. De Boer writes that the whole case is nothing but
but at any rate, one Classis,  only half of the denomination        a moral issue. [Yet he makes it for himself an immoral is-
(as far as Classis  are concerned) tried to decide for' the other -sue.) We will not take him to task for that now. He, too,
half, the other twelve churches,' what changes shall be macle       is to be pitied that he has fallen so low.. If by now his
in the Church Order. Synocl is by passed, and Classis  East         conscience does not yet bother him and accuse him of an
is written a letter notifying these twelve churches in Classis      awful piece of slander and of change, then let him look LIP
East  ~that the Western half has already decided that such          the-writings of the Rev. De Boer who used to be a Protestant
.procedure  as listed in the three points of departure, which       Reformed minister. Perhaps he can teach him a few things
we wrote at the beginning of this article, must be adopted          which he has forgotten.
and practicecl  by all our churches.                                    But, if it is nothing more than a moral issue and the
    Do not let anyone tell you that the former Classis  West        Rev. Hoeksema is the cause of the whole mess, then why
did. such an innocent little thing and did not interfere with       did those men from the former  Classis  West who were
the work of Classis  East!                                          delegated to the `53 Synod and who held a meeting this past
    Let their own document speak for them. They write -March write to the delegates from  Classis  East that they
that they cannot recognize the suspension of Rev. De Wolf           believe that it is their calling to prevent "further separation
and deposition of his elders because, "this action was taken        of God's people" and that the means for seeking this unity
at an illegal consistory meeting, since many of the legal           is "not to compromise the Word of God and the Church's
officebearers of that consistory were not notified of this meet-    confession." What does that mean ?
ing." Plain is it not that .they too have the church order of           Can it mean anything else than that they are convinced
Rev. De Wolf and his elders in which Articles 31 and 33             that there is a doctrinal difference and that they refuse to
must be changed to exclude officebeareres who are under             give up their conditional theology ? If as former Classis  West
discipline ? They have decided that which only Synod can            wrote to  Classis  East, "we do not believe that there is a
decide, namely, as to whether these men were at that time           basic difference of` fundamental doctrines," why do they
"legal consistory members." As we pointed out in a former           have to warn and assure us that they will not compromise
article, they did not even try to prove this point. How can         with the Word of God and the confessions ?
they ? To what will they point  ? It would have been a whole-           We are constantly being accused of fighting straw men,
some thing ancl beneficial had the former Classis  West taken       imaginary dangers land false doctrines. Let them assure us
a decision instead to protest the action of the Rev. Hoeksema       of this and prove it to us by showing us very clearly that
and the Rev. Hanko's  consistory so that it would have come         T H E R E   I S   A   D I F F E R E N C E   B E T W E E N   T H E I R
to Synod. We could have had a beneficial discussion of the          CONDITIONAL THEOLOGY AND THE  CON-DITI-
matter and gotten an official answer as to what work elders         ONAL THEOLOGY OF THE LIBERATED! We claim
who are demanded to apologize may perform while their               there is no difference. Let them prove us to be wrong. We
case is being treated. But no sister  Classis  and no half of       would sincerely like to be proven wrong on that point. But
a consistory may take it `upon itself to clecicle  for the whole    let them show us then that De Wolf's statements are not
denomination that officebearers  who refuse to apologize as         the same arminian conditional theology.
demanded by the consistory  and, as advised by its  Classis            And if it is their calling to "prevent further separation of
are legal consistory members who must be allowed to be              God's people" why do various ministers and members of
present when the consistory discusses what to do in view of         their churches work\persistently  on SO~LC  of the members of
their refusal to apologize. Even if these men did have the          undersigned's congregation and of the congregations of
right to be there and it could  .be proven that the meeting         others to work more separation? Where is that "brotherly
was illegal-which it certainly was not-then the fact  re-                                (Continued on Page 360)

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

 II                                                                      Going back some two thousand years, we may note that
             Contending For The Faith                                 Jerusalem, at the time of the Passover, was the center of
 I'                                                                   national interest. Out of the entire country and also from
                 The  Church  gnd  the Sacraments                     other lands thousands upon  thqusands  of jubilant pilgrims
            E                                                         gathered. (these Jews had been scattered out of Jerusalem
                 ARLY VIEWS OF THE SACRAMENTS OF THE
                            L                                         and the holy land in times of great persecution). They had
                             ORD'S SUPPER                             but one purpose : the celebration of the Old Testament Pass-
                                 {Continued                           over. And they were all in festive mood, for this was  the
         Having instituted the feast of the Passover in the land      feast of the people of the Lord. It occurred once, to convince
  of Egypt the Lord further instructed Israel through His             Nero of the importance of the event, that a high priest com-
  servant, Moses, that this feast be observed as a memorial,          manded the slain lambs to be counted. This number totalled
  every year, in the land of Canaan. Certain changes marked           two hundred and fifty  six thousand and five hundred
  the observance of this feast in the land of Canaan in dis-          (256,500). If we allow ten persons for each lamb (and this,
  tinction from its institution and celebration in the land of        by the way, was the minimum number, whereas the maximum
  Egypt. The lamb was now brought to the temple and slain             number that was permitted to partake of a single lamb was
  there. The blood was not struck upon the doorposts. And             twenty), we may safely assume that the number of persons
  the element of haste was absent. Essentially,. however, the         celebrating the Passover  totalled  at least two million, five
  feast remained unchanged. The significance of the Passover          hundred and sixty five thousand (3,565,OO).  These pilgrims
  as observed in the land of  Cariaan was two-fold. It was,           found quarters, not only in the city of Jerusalem, but also
  first of all, a remembrance-feast. This was evident from the        camped in the country round about.
  manner of its observance which we need not discuss in detail
  at this time. The celebration of this feast in every Israelitish       Now the Lord had sent out early John and Peter to
  home was featured, among other things, by the fact that the         prepare for them the Passover. They bought the lamb,
  father of the home would retell the story of Israel's deliver-      either in the holy city, or in the temple-court. Having
  ance out of the land of Egypt. Hence, the Passover as ob-           brought it to the temple where it was slain for them by the
  served in the land of Canaan' was a remembrance-feast.              Levites, they now prepared it in the upper-room, according
  Israel was continually reminded of its deliverance out of           to the institution of the feast. In the evening the Lorcl des-
  the  Eqyptian  house of bondage. Secondly, the Old Testament        cends with His ten disciples (John an Peter having preceded
  Passover, annually reminding the people of the living God           them) from  the mount of Olives into the holy city. Before
  of this deliverance, was therefore also proleptic. This is          them lies Jerusalem, clothed in festive garb-everywhere one
  easily understood. Israel's deliverance out of the land of          can hear the Hallelujahs of the psalms, 115-11s.  While one
  Egypt, was, we understand, a great and glorious Old Testa-          could see everywhere the tents of the pilgrims, as they had
  ment type. Israel's deliverance out of the Egyptian house of        been set up on the mountain sides, one could also see the
  bondage is a type, of course, of our deliverance out of the         smoke ascending to heaven from the beautiful temple which
  bondage of sin through the blood of the Lamb of God and             has been built by Herod. The disciples followed their Lord
of Calvary, without spot or blemish, Christ Jesus. Conse-             in deep thought. Jesus ha.d spoken to them of-His approach-
  quently, Israel, observing the feast of Passover in the land        ing suffering and death, and they realized that something
  of Canaan and reminded of its deliverance out of the Egyp-          terrible was imminent. And while the people streamed from
  tian house of bondage, looked forward in faith to the day.          the temple, each with a lamb upon his shoulder, Jesus pro-
  when this mighty Old Testament `type would be fulfilled .in         ceeded with His disciples to the upper-room whereof we read
  the suffering and death of the Lamb of Calvary. Hence, the          in the Holy Scriptures. Also Judas Iscariot is with them -
  believing Israelite did two things when he observed the feast       who can fathom the thoughts of this disciple ? And the Lord.
  of  then Passover. He looked back and was reminded of               we read, is eager to keep this Passover.
  Israel's deliverance out of the land of Egypt. And, inasmuch
  as. this deliveracne was a type of  the  deliverance through           The Lord now celebrates with His disciples the Passover
  the blood of the Lamb of Calvary, he also looked ahead, in          in  the upper-room. First, the Saviour takes the first cup
  faith, believing that this deliverance out of the land of Egypt     with thanksgiving and blessing. Customarily the hands would
  would presently be fulfilled in its anti-type in God's own          be washed after this ; now, however, the footwashing takes
  good time.                                                          its place. Upon this Jesus and His twelve disciples eat of
  A  brief  ~wwme  of the  instl:tution of  the Lord's  Sup/w-.       the- unleavened bread and of the bitter herbs. Then the
         We offer this brief resume of the institution of the         Lord takes the second cup. It is undoubtedly now that Jesus,
  Lord's Supper to our readers, in conneciton with the history        dipping into the dish, that is, of unleaved bread and bitter
  of doctrine, because of its interesting details. Many of our        herbs, speaks to Judas the word that he, who dips with Him
  readers may be acquainted with these historical facts but           into the dish., would betray Him; hence, we now witness the
they are interesting nevertheless.                                    amazing` phenomenon that this traitor, although fully rec-


                                              T H E   S T A N D A R D   B E A R E R                                                353

ognized and known by the Lord, is not exposed  6ut dismissed         ject t6. the law. We repeat: Jesus did not come to break the
to perform his'foul act-Judas, therefore, dit not even par-          law but to enforce and fulfi! it. This explains why He cele-
take of the Passover and certainly not of the LGLd's Supper          brated the Old Testament Passover with His disciples. How-
as instituted by the-Lorcl.  Upon this & eating of the lamb          ever, we must not overlook the fact that this is the last Pass-
with bitter herbs occurs; this concludes the celebration of          over. This is not only the last Passover which Jesus celebrates
the Old Testament Passover.                                          with His disciples. Neither is this simply the last Passover
   Holyever,  whereas it wag the Jewish c&tom to sit quietly         which His disciples celebrate. This is actually the last Pass-
after  the eating of a'part of the lamb, and to eat of the un-       over. It is true that carnal Israel,: rejecting Christ and His
leavened bread, as a sort of dessert, it is probably now that        fulfilment of the Old Testament shadows, continued to ob-
the Saviour  changes this unleavened bread of the Old Testa-         serve the law of Moses iti their own carnal way. The temple
ment Pass&er  into' the bread of Communion ; then, having            was not destroyed until some forty years later. However,
again washed their hands, they drank  ok the third cup of            their rites and ceremonies, as continuing after  the  Passover
wine, and this cup was changed <into the wine of- the New            which was slain upon Calvary, were nothing but empty
Teztament  Lord's  Supper.~.                                         forms. Their cbntinued  observance of the Passover was not
   Wliat does this. mean? This means,  in. the first place?          real,, had no content. Jesus observed the last Passover the
that. the Lord celebrated the Old Testament Passover with            night before His crucifixion. In Him the Old Testament
His disciples. Jesus certainly kept this feast. Concerning type speeds to its end. As long as the Blood of Calvary had
this there is no doubt. Secondly, He caused the Old Testa-           not flowed the typical blood must flow. But, when once the
ment Passover to pass on into its N&v Testament .fulfilment.         Lamb of Calvary had been slain, the typical lamb was no
Jesus died at the time of the Passover. This is not accidental.      longer necessary. Jesus, therefore, is not only  subject  to
It occurs through Divine  app&tment  and according to                the law but He is also its  fulfilment.  He is the end of the
Divine purpose. 1`lte Passover had been slain in Egypt: And          law, He to Whom the entire law of Moses pointed, and its
every year a lamb must be slain, at that very .time, in com-         fulfilment. `Even this is not all. Jesus is not merely the ful-
memoration of the Passover as instituted in that memorable           filment and  etid of the Old, but also the realization of the
Egyptian night. Jesus  is                                            New. In Him the-lines of the Old and of the New Dispensa-
                              the  Lamb, is He not, and He must
be slain at the same  timk. Calvary's cross and Irsael's             tion converge and meet. He does not destroy the law,, does
deliverance out of Egypt are related as tyrje and anti-type.         not merely bring it to an end. Jesus does not simply termi-
Inasmuch as Israel's redemption out of Egypt was typical of          nate the shadows and the symbols. He fulfills them, does
our. deliverance                                                     not simply end them, but replaces them with their blessed
                     out of the house of the bondage of sin, ancl
Christ `upon Calvary is the fulfilment of Israel's redemption        fulfilment, Himself, the Revelation of God's secret counsel
out of Egypt, the reality of that type and therefore the Pass-       of our redemption.. Hence, observing with His disciples the
over must  bl slain at the time of the feast.- And this ex-          last Passover, He now proceeds to replace it with its fulfil-
plains why it is upon this occasion that Jesus institutes the        ment, the signs of the broken bread and poured out wine
Lord's Supper. Secondly, besides celebrsting  the Old Testa-         as obsignating  Himself as the Bread of Life in  the way of
ment with His disciples,  Jesus,  the fulfilment of the Old          His cross and resurrection.
Testament type, institutes the sign and seal of its fulfilment          This is, in brief, a resume of the institution of the sacra-
which would presently &cur upon the cross of Calvary: the            m&t of the Lord's Supper. In succeeding articles. the Lord
broken bread and the  poilred   .out wine. These signs are           willing, we will treat the historical development of this doc-
appropriate. The lamb constituted the vital element of the           trine -concerning the Lord's Supper as occurring, first of all.
Old Testament Passover. Bread constitutes a vital element            during the early centuries of the New Dispensation.
                                                                                                                                  H.V.
of the New Testament Communion. A-lamb would certainly                                       mu&--,
be out of place. The Lamb of God has appeared  and been
slain.  The  Blood has flowed. Hence, blood must  ilow no                 The Earth  andI the  Fufness  wXh which it is Stored
longer. The slaying of lambs is  no longer necessary inas-               The earth and the fulness with which it is stored,
much as the Lamb- has been slain. Jesus has become for us                The-world and its dwellers belong to the Lord;
the Bread of Life, in His death and resurrection, and the                For He on the seas its foundations has laid, . . .
signs which properly and beautifully  s$nbolize  to us His               And firm on the'waters  its piilars has stayed,
glorious significance are the broken bread and the pou.red               .And firm on the waters  his pillars has stayed.
out wine.                                                                That man ever blest of Jehovah shall live,
   -We must not overlook the significance of this institution            The God of salvation shall righteousness give ;
of the Lord's Supper. Indeed, Jesus celebrated the Old                 For this is the people,  yea, this is the race, . . .
Testament Passover. This must be.  Otir Saviour was born                 The Israel true that are seeking His face,
of a woman and under the law? was He not? He came, not                   The Israel true that  are seeking His face.
to destroy the law. but to fulfil it. As such he must be sub-                                                         Psalm  .24:1, 3  -


 3 5 4 `                                            T'HE   STANDAR'Q   B E A R E R

 II-                                                                      Errors, some of these "various decrees of election" are men- -
            The Voice of Our Fathers                                      tioned and'rejected. We read in Article II of the Rejection of
                                                                          Errors appended to the First Head of. Doctrine that the
                                                                          Synod.  rejects the  &roys of those who teach :  "That there
                   The  Canons   of  Doyd&cht                             are various kinds of election of God unto eternal life: the
                              PART TWO.                                   one general and indefinite, the other particular and definite  ;
                   EXPOXTION                                              and that the latter in turn is either incomplete, revocable,
                                  O F   TEE  C A N O N S                  non-decisive and conditional, or complete, irrevocable, de-
                     FIRST  HEAD OF  DOCTRINE                             cisive and absolute. Likewise : that there is one election unto
                     OF  DIVINE  PREDESTINATION              ,.           faith, and another unto salvation, so that election can be unto
               Article S. There  are  n&t various decrees of election,    justifying faith, without being a decisive election  unto salva-
               but one and  the same decree respecting all those, who     tion." Here, therefore, you find six distinct ways in which
               shall be saved, both under the  .Old and New Testa-        the Arminians might speak of election. And you find here
               ment: since the  script&e declares the good pleasure,
               purpose and counsel of the divine will to be one,          also a very clear example of the necessity' of insisting that
               according to which he hath chosen us from eternity,        a man shall say very clearly and succinctly what he means
               both to grace and glory, to salvation and the way of       by "election." An example too, this is,' of what the Scrip-
               salvation, which  he hath ordained that we should walk     tures call "cunning craftiness." It is evident thjt when you
               therein.                                                   speak with an Arminian about election, you must first make
        The above  translatibn is correct,  escept  for the word          certain which of the -various decrees of election he has in
  "ordained" in the last clause. This should be "prepared" or             mind. It is not our intention here, however, to discuss these
  "made ready" if it is to be a proper rendering  of the Latin
  ~~~~e&wuvit.                                                            "various decrees of election," but merely to mention them, in
                   And the Dutch renders it correctly in the              order that tie may have an idea of what the fathers had in
  word "belpeid."                                                         mind with the  .espression.
        In general, we may remark, first of all, that there is no            This error is an old one. and not peculiarly Arminian.
  essentially new thought presented in this article. Everything           The  Pelagians,  centuries before, were -guilty of the same
  mentioned  in `this paragraph is either  expi-essed  or very            error. And the Jesuit notion of .a scicntin   m&lia  was clevel-
  clearly  &plied in the previous article, where the Reformed             oped in order  to maintain the error and to attempt to hor-
  t&E.  co:i:crning election is set forth in unmistakeahle lan-           monize  it with the nature of the divine knowledge. Thus, for
  guage. In the secorid  place, it ought to be very obvious that          example, they spoke of all. kinds of contingent counsels of
  this eighth article is apologetic in character : it sets forth the      God; and of a counsel for practically every conceivable con-
  truth over against. the Arminian error. This is evident from            tingkncy.  There was a counsel of God without sin, and a
  the very first words: "There are not . . . but . .  ." In this          counsel of IGod which reckoned with possible sin. There was
  paragraph, therefore, the fathers simply develop more elabor-           a counsel of God unto salvation along the way of the law,
  ately that which. they have already set forth in principle ;            as under the old dispensation ; and a counsel of God unto
  and- they do so in conscious opposition to the Arminian                 salvation in Christ without the works of the law. And the
  position. In the third place, we may note th& in this article,          Arminians simply took over this  noti'on and probably refined
  the fathers do not cite Scripture,  althdugh  we may remark it a bit, as is so often the case with heresies.
 that there is at least a hint that they had in mind the passage             Over against this the Cu~tins  insist, first of all, that there
  in Ephesians 2  :lO when they penned the last clause : "which           is but one decree of election, and that the one decree concerns
  he hath prepared that we should walk therein." Undoubtedly              "all those who shall be saved." That one decree has. been at
  the reason why the Scriptures are not expressly mentioned               length described in the previous article. Very briefly we may
  here must be found in the fact that the underlying truth of             phrase it as follows: the decree of election is the eternal,
  this article has been Scripturally proven in Article 7, rather          sovereign, and unchangeable purpose of God to glorify His
  than in supposition that what they here state is difficult: to          name in leading to the final glory of His perfected covenant
  prove. For it is not difficult to prove with many Scriptural            His people iti Christ Jesus along the way of sin and grace.
  passages that which is here -maintained. That the  fathgrs              This is the only decree which our fathers, in the light of
  were aware of this is plain from the article, for they state:           Scripture, recognize.
  "since the scripture declares . . . ." This is probably the reason         In the second place, the article refuses to admit any es-
  too why some Dutch versions- of the  Cn?zons  furnish the               sential difference between the old and the new dispensation.
  Scriptural references of Eph. 1 :4, 5 ; 2 :lO with this article.        For not only does it mention the fact that this one decree
        The error which this article combats is not further de-           of election is valid for "all those who shall be saved ;" but
  fined than by the general description,. "various  decrees. of           lest there should be any misunderstanding as to the mejning
  election," and the reference to a distinction made by some              of' this expression, it adds: "both under the Old and New
  between election under the Old and under the New Testa-                 Testament." This is a  fioteworthy  expression, not only as
. ment. In the negative part of the  Cnwns,   the Rejection  ~of          far as the doctrine of election  Mel-   se is concerned, but for


                                             T H E   S T A N D ' A R D   B E A R E R                                             355

the whole of the Reformed truth. It teaches the fundamental           on whether one would persevere, and die persevering. It
unity of the old and new  .dispensations.  It underlies the           was always possible to lose grace, and to wander permanent-
truth that there is but one promise in both the old and new           ly from the way of salvation. Hence, there was never any
dispensations. And it necessitates our maintaining that there         certainty in the Arminian gospel, but always contingency.
is but one people of God in both .the old and new dispensa-           The result was, necessarily, that with such a gospel there
tions. Very striking indeed is -this  espression  in the light        was never any assurance in. a man's heart, but always doubt
of the facf that premillennialism as such is. of a later date in      and fear. Always the  qu&tion remained whether a man
thk history  of the  churdh.  Reformed people can certainly           would persevere until he breathed his last breath. Over
appeal to  this~  article in order to bar that heresy from the        against this the fathers here state the positive truth. And
church. Striking is this expression tdo, because today al-            we should understatid  it clearly. Election includes both the
most all Arminians are  premillennialists,  who commit the            glory of the final inheritance and the grace to attain to that
fundamental error of separating between the Jews and the -glory. But now we should notice that this does not merely
,Gentile  children of God, between the "kingdom of God" and           mean that God elects grace, as the w"y to glory ; it means
the "church of God." For it stands to reason that if there            that God elects His people unto that grace  w.hich is the
is but one decree of election, there cannot possibly be two           inevitable way to glory. God elects us unto salvation. `He
peoples of God. And if that one clcree of election, setting           ordains the way to salvation. And He chooses His people
fdrth sovereigniy, eternally, and unchangeably one people of          unto that way that leads inevitably to salvation.
God, applies, to both the old and the new dispensation, then
the essential unity of the two dispensations necessarily fol-            We said that this follows from the unity of election. In
lows. Fdr certainly, when we speak of ,God's elective decree,         &her  words, it  is~possible  to make  distinctiobs between the
we are getting down to the essence of things.                         grace which is the power to bring  us  into glory, and the
   And so we may thankfully remark. "How right the                    glory itself; between the way to salvation, and the final
fathers were in this matter, more right than they themselves          salv&on..  Bd -it is kpossible to wake separation. T h a t
                                                                                          D
dreamed, perhaps." For while we may distinguish between               grace  includes  all the blessing of pres&va&on.  That way is
the dispensations, we must not divide them. There is a dis-,;         the way of regeneration, calling, faith, justification, and
tinction in  dispensation,  not in  .the  -grace dispensed. In the    sanctification. But it is the way also of perseverance. And
Olcl Testament we have the dispensation of shadows. In                God chooses His own unto that way, the whole w&y, that
.the New Testament is the dispensation of fulfillment. But            therefore leads without fail to the final salvation.
there is no essential difference. The salvation, as well as the          Although this objection is not treated in the  .present
way of salvation, are fundamentally the. same. Always it is           article, it may -well  be pointed out that the Arminian  cannot
Christ, Who is the way and the truth and the life. Shadow             validly object that such a  doctrine  makes for careless and
and reality, type and antitype, are inseparable connected.            profane men. Atid the reason for this is not in a supposed
The law of the old dispensation was the shadow of the ful-            "second track," or "other side." The Reformed man will
filled gospel of the new dispensation. That law was a school-. never present the matter thus, that God elects both to the
master to bring them to Christ, and as such it was also               way  and the salvation,  BUT   that we must walk in that
gospel.' And so, Abel and  Enoch  and Noah,  `Shem  and               way. Along such a course you end in doctrinal quicksands
Abraham and Isaac, Jacob and the whole remnant according              from which it is impossible to extricate yourself. On the
to the election of grace,  but also every  sairit. of the new         cGntrary, the  .reason  why the above objection is not valid
dispensation, - all were included from eternity in. the one           lies in the nature of God's grace and in the nature of the
decree of election, to receive the one salvation in Christ, in        way of salvation to which God elects His people. The way
the one way of sin and grace.                                         to salvation is p&r se a way to be. walked in. And the grace
   From this  unity of the decree of election-  folloiv the           unto which we are elected is such a power that causes us to
truths mentioned in the last part of this article, namely, that       walk  in that: way. There is no salvation without that way.
we are chosen both to grace and to glory, to salvation tind           There is  ,no way unto salvation that is not to be walked
the way of salvation, which God hath prepared- that we                in. There is no grace of God which functions, or can func-
should walk therein. Here the fathers go to the very heart of         .tion, without bringing a man upon that way and leading
the matter. The Arminians made separation at this point.              him along that path all. the way to glory. God has prepared
They taught that to be chosen &to &-ace and to be. chosen             a way that we should walk therein.
unto glory `were two entirely different matters, that it was
perfectly possible to be chosen  mite grace and  not to be               What an unspeakable comfort  for. the child of God!
chosen  utito glory, that it  was entirely within the realm of        Everything  -is- certain,, established unchangeably and sover-
possiblity  td be chosen unto the way of salvation and not            eignly from before the'foundation of the world. The decision
to be chosen unto  salvatipn.  They  insistecl on putting the         is, not in time, but in eternity. It is not in our will, but in
decision as to salvation and glory  in  tinae,   rather than in       Gocl's. He that glorieth, let him glory in the Lord!
eternity: with  mall, rather than with God. All depended                                                                      H.C.H.

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

                                                                             Although, therefore, we maintain this important principle,
             `DECENCY and ORDER                                           we also differ from the conception the Roman Catholics have
 `Ij                                                                      of this matter. The Romish church teaches that the nature
                 Engaged  in  Secular  Labpr                              of the ecclesiastical office is such that he who once receives
         ARTICLE  12  - "Inasmuch as a minister of the Word,              the office can never loose it. The office bearer and the office
                                                                          are inseparably united for life. Consequently, when an of-
  once lawfully  called~ as described above, is bound to the              fice-bearer in the Romish church makes himself unworthy of
  service of the church for life,. he is not allowed to enter upon       his office, that .office is not taken froin him, but he is merely
  a secular vocation except for such weighty reasons as shall
  receive the approval of the classis."                                  prohibitecl  from exercising it. This is not our view. The
         The principle upon which the above cited rule is based           office and the~person are not inseparable. The person of the
  is that a minister of the Word, once lawfully called unto the          office-bearer may be dismissed from office (Art. 11) or de-
  office, is bound to the service of the church for- life. This.         posed from office (Art. 79) or "for such weighty reasons
                                                                         as- shall receive the approval of the  classis" he may enter
  principle, to which Reformed Churches have always-adhered,             upon some secular vocation and thereby loose all right to the
  undoubtedly has the sanction of Holy Writ even though it is
  not specifically stated in Scripture that the minister's tenure        office. (Art. 12)
  of office is for life. This in itself is not strange as there are         .This latter is then another form of dismissal. Perhaps
  illany  truths which are based upon sound Scriptural infer-            the difference between* this and Art. 11 may be expressed by
  ence rather than upon direct revelation. Think, for instance,          saying that under Art. 11 the dismissal action is initiated
of the truth of infant baptism. Nowhere is a direct command              by the `consistory whereas in Art. 12 it is the minister who
  given and, yet, it can easily be proven that this practice is          requests dismissal. To leave the ministry under the provi-
  thoroughly Scriptural.                                                 sions of these articles is not necessarily the same as "faith-
                                                             I
        There are  several  passages in the Word of  God from            lessly deserting the office" or as "being deposed" from the
  which the principle of life-service may' be deduced. -In the           office although it stands to reason that both the deserter
  Old Testament the priests and Levites were called into the             ancl the one deposed will also resort tq some other vocation.
  service of the sanctuary for life. In Deuteronomy 1s we are * The difference is that desertion and depdsition imply guilt
  informed that "they shall have no inheritance among their              whereas the dismissal spoken of here is honorable. The
  by:&:-en:  the Lord is their inheritance . . . . For the Lord          twelfth article speaks of cases where, in exception to the
  thy God hath chosen him out of all thy tribes to stand to              rule that the minister's tenure of office is for life, one is
  minister in the name of the Lord, him 2nd his sons forever.", honorably given the right by the church, with the approval
  In the New Testament we read that it pleased God "to                   of the churches in general, to lay down  the office of the
  separate Paul from his mother's womb and called him by                 ministry and  per&e some other kind of work. Of course,
  His grace to reveal His Son in  him, that he might preach              this is done only when weighty reasons can be advanced.
  Him among the heathen." (Gal. 1  :15) This was a life                      Laying down the work of the ministry in this manner
  calling. Concerning it the apostle himself writes in I Corin- must also be  jistinquished  from receiving an  emeritation
  thians 9 :16 that "necessity is laid upon me; yea, woe is unto         which we will discuss in the next article. Emeritus ministers,
  me, if I preach not the gospel." The Lord says in Luke                 who for  valid reasons, are relieved of their labors in the
  9 : 62 that "no man having put his hand to the ilough and              ministry continue- to receive support from the church .and
: looking back is fit for the kingdom of God." From these                also retain the honor and title of a minister of the Worcl.
and other passages we may certainly establish this  souncl               Those who enter other vocations receive neither support
  rule.                                                                  nor the title.
        There are also other considerations which bring out the              This article neither condones nor forbids the practice of
  reasonableness of this principle. In "The Church Order                 some  mi&sters  who engage in part-time secular labors. Some
  Commentary" three of them are cited. We quote them in full :           of our ministers in the past have been employed as  part-
        1. "I? full  har&ony with this  princicle  of life-long          time mail carriers, school teachers, painters, etc. Frequently
  service it may be noted that the internal call to the ministry         the twelfth article of the church order is cited .as proof for
 in the heart of the future ministers is jlways  interpreted to,         the  contentiqn  that such practices are always wrong. This
 be a call for life."`                                                   cannot be done for if that, is the meaning of this article it
        2. "Let it also be remembered that  the dignity of the           militates directly against the Scripture' and, besides, the
 office of the ministry of the Word is advanced by appoint-              article does not speak of this situation but refers to those
 ment for life."                                                         who desire to exchange the ministry for some other work.
        3. "And. it is also true that young men can hardly be            We may add, however, that the practice of part-time secular
 expected to go through a course of training estended over               employment by the ministers of the word is usually to be
 many years unless they can look forward to the ministry as. frowned upon. There must be veiy valid reasons to tolerate
 a life-long work."                                                    it. The work of the ministry is of such a nature that it  re-


                                            T H E   STA'NDARD   B E A R E R                                                      357

quires one's full attention and devotion. Only in cases of          gravity (for if a man know not how to rule his own house
dire necessity will one, conscious of his' high calling, seek to -how  shall he take care of the church of God  ?)" (I Tim.
supplement that  work with other labors. It might be said,          3  :4, 5) it was deemed advisable that he be dismissed and
perhaps, that! the apostle Paul,  as. we wrote in a  form&          pursue some other cou:se of labor. Whereas he committed
article, was engaged for a fime in the trade of tent-making.        no gross sin worthy of deposition, his.  .dismissal  too was
This is true and, we cited before the reasons he did  this.         hdnorable.  Another instance might be that of a. man who,
Yet, it `ought not be forgotten that in II Cor.  12:13 the          after some time in the ministry, finds that he lacks the
apostle,  referrilig  to `this, writes : "For what is it wherein    necessary qualifications for  -that work and upon his own
ye were inferior to other churches, except it be that I myself      request seeks for the welfare of the church to be dismissed.
was not burdensome to you ? Forgive me this wrong." The             The consistory could, in such an instance, resort to Article
churches ought to see to it that such practices are not neces-      11 and have him dismissed but perhaps before such action
sary.                                                               is taken the minister hiniself acts under Article 12. In such
    Because of the very nature of the office of the ministry        a case an honorable dismissal is quite proper and in the best
and the -life-long calling that goes with it, reasons which         interest of `all concerned because it also makes it impossible
form a justifiable ground for -dismissing one honorably must        that some other congregation is later confronted with  serious
be very cogent.  They must be weighty not only in the mind          difficulties as a result of having called the one wholly un-
of the minister who requests dismissal but they must be' qualified. Dismissal under Article 12 severs the bond to
proven valid to the  cons&tory and  then  classis.  In 1920 the     the ministry with finality.
Reformed Churches of Holland added a provision to this                                                                    G.v.d.B.
article which makes it necessary also to gain the approval
of the Synodical Delegates before one is dismissed to engage
in other work. This rule is quite proper and would be in                          A L L   A R O U N D   U S
place here as muCh  as it is in Art. 11. Our same reasons for
its presence in that article would hold favoring its incorpora-     Dr.  Ja.wres Duane  l~`wsus  PIrot. Reformed Theology and
tion here. Certainly ministers ordained to the office. only zEthics.
with the appfobation of Synodical  Delegates~  ought not  to           In two issues of the Reformed Journal, those of January
be dismissed without their approval.                                and February, Dr. Daane devotes as many articles to the
    What, then,  are some of the valid reasons justifying           defense of the Christian Reformed doctrine as, stipulated in
dismissal ? Certainly it is not sufficierit  ground to dismiss a    the First Point of  ~1924. He chose to do  this by writing
minister because he may be discouraged with the hardships           respectively on the themes: "Can the Gospel Be Preached to
and afflictions of the labor of the gospel or because he has        Every R/T an ?" and "Christian Ethics and the Doctrine of
trouble with his consistory. Neither can we agree with              Election;"
those who claim that an appointment to governmental work               He evidently had three things in mind when he wrote
i's valid reason  to lay down the ministry. The office of           these articles. He would therein answer the Rev. B.  Kok
statesman is not higher  &an the office of the clergy  and. who criticized Dr. Daane in an earlier issue of the Journal
neither is the work of Ceasar more important  than that  of. for telling Iiok and all those who believe in cdnditions  that
Christ. Those who seek an exodus from the ministry to               they had taken a step back to the Christian Reformed
engage in politics either have never been truly called to` the      Churches. To this I already called your attention in the
ministry or they are seeking the praise and honor of men.           February 15th issue of the S. B. Secondly, Daane would,
Therefore, also such reasons which reveal a motive to seek          in defense of the First Point, ridicule the doctrine as well
higher wages  and more of this  worlci's good are always            as the ethics of the Prot. Reformed Churches. And finally,
invalid.                                                            he evidently intended to set some of the Christian Reformed
   Yet, there are situations which niay arise in the provi-         people straight on the doctrine of the antithesis. In respect
dence of `God that make it necessary for a minister to leave        to the latter it appears that he has a great fear that some
his work and find other employment. In 1578, for instance.          of his people have imbibed the doctrine of the Prot. Reformed
there was a case in which a minister was dismissed because          Churches, or, as he calls it most of the time, "Hoeksema's
he was without a flock. There was nothing else for him to           theology."
do but to find other work to support himself and his family.         Had I known that the Rev. Hoeksema would write the
And, whereas, the fault did not lay with him, his dismissal         brief article addressed to Dr. Daane in the March 15th
was honoarble. We know -of another instance. where a                Standard  Bear&-,  I would not have promised to criticize
minster, after several years of ministry, was confronted with       Daane's wrong presentation of Prot. Reformed theology. I
an unmanageable situation in his own home. And, whereas             gathered from Hoeksema's writing that when he has time he
Scripture requires that the bishop is "one that ruleth well         will answer Daane hi&self.  And who is more able to say
hiS own  housei having  his children  in subjection with `all       what is Protestant Keformed theology than Rev. Hoeksema?


 35s                                           T H E   S T A N D A R D   B E A R E R

 Our readers will recall that Hoeksema casts from him the             gospel ? What can it say to every creature, if it has a mes-
 theology Daane ascribes to him and asserts that he cannot rec-       sage of grace for the elect only ?
 ognize his theology in  Daane's  presentation of it. He also             "But the difficulty is even more troublesome. Since the
 challenges Dr. Daane to give answer to four or five proposi-         preacher cannot discriminate between the elect and reprobate!
 tions which, it seems to me, hit at' the very heart of the           what can the preacher of the gospel say to any individual
 matter Daane has chosen to bring up. I will be very brief:           man ? Moreover, since he does not know whether the in-
 therefore, in  my criticism of Dr. Daane  and wait for  him          dividual hearer is elect or reprobate, he cannot say anything
 to answer the Rev. Hoeksema. This time, then, we will give           at all. The gospel loses its  addressability  to the individual
 you only a snatch here and there of Daane's articles, and in         man. .On Hoeksema's basis the Gospel cannot be preachecl.
 conclusion a few  words of conxnent.                                     "Hoeksema senses and struggles with this problem which
        Under the heading: Can the Gospel Be Preached to              emerges out of his manner of interpreting the gospel. How
 Every Man ? Daane says among other things the following :            can a gospel of particular grace and of particular grace only,
        "The first of the Three Points of 1924 teaches that the       be preached to all men ? How can he deny Point I that the
 preaching of the gospel is an offer of salvation to every in;        gospel is grace to all who hear, and yet retain a gospel that
 dividual  acldressed  by the gospel. There is therefore,  jc-        can be addressed to every creature  ?"
 cording to the teaching of Point I, a general offer of salvation         Dr. Daane then treats under the sub-titles: Hoeksema's
 espressing  a common favor of God toward every individual            Solution of this Problem, and, Has Hoeksema Changed His
 to whom the gospel comes,  .whether he be elect or reprobate.        Position ?  much of the material we-have already quoted both
        "Rev. Herman Hoeksema objected to this teaching. He           in our article of Feb. 15th and in the two articles we wrote
 urged that the grace of the gospel is  pnrticzzlnr grace, i.e.,      in answer to Concordia which took exception to our writiing
 for the elect only. Consequently; the preaching of the gospel        of Feb. 15th. Briefly, Daane tries to show that Hoeksema
 is grace only for the elect, and is only a means of condemna-        sensks  the problem Daane suggests and therefore has seen fit
 tion for the reprobate. Therefore, Hoeksema urged the                to purify his doctrine from all traces of conditionality. Also
 preaching of the gospel is not grace to each individual to           Daane tries to show that  Hoeksema"s  attempt to solve the
 whom the gospel is preached."                                        problem has failed, and that therefore Hoeksema's position
        Under the sub-title: "The Principle of Equal Ultimacy,"       remains unchanged. Rev.  Kok and others have also seen
 D,aane continues :                                                   this problem and have tried to solve it with their conditional
        `.S-low does Hoeksema arrive at this position ? He arrives    doctrine, but they also will fail so long as`they do not return
 at this position by defining the gospel of God's grace by an         to  the Christian Reformed Churches.  Daine shows, and I
 equal reference to election and reprobation. In theory               think correctly so, thar: one is inconsistent who holds to the
 Hoeksema rejects the prjnciple that election and reprobation         doctrine of conditions and at the sari::: time rejects the doc-
 are equally definitive of God's purpose in Christ. Yet in            trine of the Christian Reformed Church. But Hoeksema
 fact his view of the gospel of grace rests on this principle.        stands the same as he did in 1934. He still has a "gospel
Since many hearers of the gospel are lost, the preaching of           that cannot be preached." Daane concludes :
 the gospel cannot have been grace to them. Hoeksema                      "In conclusion then it must be asserted that Hoeksema,
 regards the teaching of Point I that the gospel is grace to          through his denial that gospel proclamation is grace for all
 all who hear as an  Arminianistic  corruption of the grace           who hear, has divorced the  YenernZ  proclamation of the
 of the gospel. The gospel can be grace only to those who are         gospel from  pa&z&r men . . . . This leaves his problem
 saved. Thus Iioeksema  pares down the grace of the gqspel            unsolved, ancl makes it clear that Hoeksema's conception of
 to make it fit the fact that the non-elect are lost . . . .          the gospel is a `gospel deprived of its addressability to the
        "When the gospel is defined equally in terms of election      particular man- a&l every man is a particular man  !"
and reprobation, then the gospel is defined so as to fit the              Under the heading: Christian Ethics and the Doctrine of
 results, namely that the elect are saved and the reprobate           Election, Daane has much to say. We can quote only a
lost. Everything seems to fit nicely together. Everything             small portion of it. Here are some of the things he writes:
seems so logical!                                                         "Christian Ethics are grounded in Christian Theology.
        "Yet the position which urges that the gospel is grace        As a Theology differs, its Ethics will differ. A Christian
 only to the elect who are saved is plagued with a large dif-         Reformed Theology which support the Three Points should
.ficulty. The gospel must. as Jesus commanded, be preached            possess a different Ethics than the Protestant Reformed
 to every creature. The difficult task that falls on the shoul-       Theology which denies them. The respective Ethics must
ders of those who believe that the gospel bespeaks only a             differ as widely as the respective Theologies. Yet many
particular grace which is for the elect only, is the task of          would be hard set to show the difference between the Prot-
showing what the gospel says to every creature. What does             estant  Refornied  conception of the Christian's attitude toward
a gospel defined only in terms of  <articular  grace say to           the world and our conception of the proper Christian at-
the non-elect? What does it say that can rightly be called            titude.


                                                T H E   S T A N D A R D   B E A R E R                                                                            359

     "If a Church's Ethics must correspond to her Theology,              Identification first ! It condemns the principle that  tlie  Chx%-
  why would many be hard set and why would some even deny                tian's love must be dispensed on the basis of elect and re-
  that  there is a difference between Christian Reformed and             probate,, regenerate and unregenerate. It teaches that  SUCK
  Protestant Reformed Ethics ? Because we have in a very                 an Ethics is a distortion both of the nature of grace and
  high degree adopted Hoeksema's methodology in our Ethics.              of the doctrine of election."
Hoeksema's theology is what it is because of his conception                    Under the sub-title : Love Your Enemies !  ,Daane tries
  and employment of the absolute antithesis between election             to prove from Scripture that what he describes as Hoekse-
and reprobation. But what we repudiated  1 in the area. of               mzs theology, and therefore his ethics, must land us in
  Theology in 1924, we  have adopted for our Ethics. The                 Phariseeism. The latter also divided all men into two
  Synod of 1924 told Hoeksema that it is wrong to interpret              groups. Daane  writes further :
 -God's attitude towarcl the world in terms of the absolute dis-               "It is not the refusal to discriminate between men when
  tinction. between election and reprobation.  Yet.  we frequently       dispensing our ethical responses which constitutes a denial
  do the very same thing in the realm  of Ethics. In Ethics we           of the difference between the regenerate and the unregener-
  frequently use the absolute antithesis as he uses it in Theo-          ate, but the insistence that we must divided men into two
  logy.  Th?s accounts for the fact that our conception of the           camps when dispensing our ethical responses that constitutes
  Christian's attitude toward the world is almost indistinguish-         such_ a denial !
  able from that which stems from the soil of his theology.                   "Positing two sets of people and dispensing two sets of
     "Why has not this cultivation of Protestant Reformed                ethical responses, is an ethical denial and confusion of the
  Ethics on the sbil of Christian Reformed Theology been ret-. difference between the elect and the reprobate, the regener-
  ognized for the error it is? Because  the distinctive feature          ate and the unregenerate.  And this ethical denial and  con-
  of Hoeksema's theology has rarely been clearly seen. The               furion is  xot ml-elated to the difficulty  tha.t adheres to  Hoek-
  oft heard criticism that  Hoeksemafs  theology emphasizes              sc?pZa's  conception  of  preaching.
  election too much and is therefore off-balance, betrays that!               When Rev.  Hoeksema preaches . the gospel of the
  the critic has never seen the distinctive feature of Hoeksema's        Promise (which. he contends is for the elect only), he must
  theology. Such criticism is only remarkable for  its- super-           assume that he is speaking to the elect and not to the re-
  ficiality. Such a critic has no safeguard against cultivating          probate. But such an assumption .in the realm of preaching
  Protestant Reformed Ethics on Christian Reformed soil.                 iS also a practical denial and confusion of the difference be-
     "A far better criticism is that  Goeksema's  theology is            tween the elect and the reprobate. Both the  ethi&  r.:-l  thrt
  static~and timeless. But it has been too little perceived that         practical-preaching denial and confusion of the  &l::erence
  right at this point we meet Hoekesma's conception of the               stem from the same source : the application of Hocksema's
  antithesis. It is Hoeksema's conception of the antithesis that         conception of ,the antithesis to God's attitude of grace (Theo-
  is static and timeless. Therefore he holds that  Go'd is only          logy)  and to the Christian's attitude toward his neighbor
  and therefore timelessly for the elect, and only and there-            (Ethics)                   !"                1
fore timelessly against the reprobate. Because he conceives                   Under the sub-title: Ethics and Election, Daane con-
 .of the antithesis as static and timeless he can maintain that          cludes with the following : "The Divine act of election separ-
  God always and only loves the elect and-always and only                ates. It results in two kinds of people. It accounts for the
  hates the reprobate.  Ancl  bn the basis  of this theological          class of nien who are regenerated in distinction from the
  principle the kind of Ethics finds support which claims that           class which is not regenerated. But election is not  only an
  Christians are  fog  Chl&ians  only  and  ag&st the  repr-db-          exclusively divine act, it is  spccificnlly   an  act of grace.  The
 ate . . .  ."                                                           nlost  significant thing that one can say about election is that
     "Does the Bible teach                                               it is a matter of  g~,ncc.~  For this reason it is exclusively an
                               us to.-divide all mankind into two
 groups, the elect and the reprobate, the good and evil, the             act of God.
 regenerate and unregenerate, brother-in-Christ and  not-                     "For this very reason it is profoundly unethical for the
 brother-in-Christ,   for the  ~w~pose of  deter-mining  a n d   dis-    Christian to presume that he too can elect, to presume that
 pen&g   ow ethical  a~ttittldes   and  responses on the basis of'       he can  divi<e mankind into two groups and dispense his
 this  division?   Thkologies constructed on  the.principle  of the      ethical responses accordingly.  When a  Christimz  zwges that
 equal ultimacy of election and reprobation, answer this ques-           God loves'  with  an electing kind  of love and that  ~therejore
 tion in the affirmative. In the realm of Theology this means            he  ,wutst   d o   lilzezvise,  he  i s   d e n y i n g   t h e   v e r y   n a t u r e   o f
 that God has grace for the elect only, and has only wrath               giace . , ,  ..`-'
 for  the. reprobate. In the realm of Ethics this means soil                  "A Theology which so uses the doctrine of election and
 for the view that Christians must dispense two sets of ethical          reprobation that its gospel cannot be preached to every crea-
 respollses,  one .set for the regenerate elect and another for          ture, to, every particular man and reprobation that it can-
 the unregenerate reprobate. But the Bible answers the above             not without discrimination dispense its ethical attitudes and
 question in -the  negative. It denounces an Ethics that cries :         r&ponses,  is also a disortion o$ the-grace of God . . - ."


     "A Theology built on the equal ultimacy  of e&ion and                  LET ALL EXALT JEHOVAH'S GOODNESS
  reprobation nourishes an Ethics that divides between man
  and man. Such a theology  ancl  suc11 an ethics is  es&ntially                Let all esalt Jehovah's goodness,
  divisive. And a Church which believes in such a Theology                      For most  compasZidnjte-is   He  ;
  and lives by such an Ethics, is a Church that will be rent by                 His mercy, excellent in fulness,
  a never-ending process of d&ions-and  schisms . . . ."                        Endureth to eternity.
     My space is more than used up. Briefly I would con-                        Let  .Israel praise Jehovah's goodness,
  clude that Dr. Daane surely does not understand the Prot.                    And say, Exalt His majesty ;
  Reformed doctrine of the antithesis, and perhaps has not                     His mercy, excellent in fulness,
  the correct cpnception  of this doctrine himself. I, too, would              Endureth `to eternity.
  be very much interested to hear  from him what he actually                   `The Lord's right hand is high exalted,
  undersiands  by the "absolute antithesis  " Secondly, I fear
                                                    .                          jehovah's strong and mighty hand ;
  that Daane has never really made a thorough study~ of the                    The vaunting enemy He halted,
  Scriptural concept "Love)`. and "Love your neighbor." Surely                 And.made His chosen ones to stancl. '
  the warped conception he ascribes to  us is preposterous.                    I shall not die but live-before Him,
  Thirdly, it is  .apparent  that Daane has never  reacl and                   And all His mighty works declare
  digested Hoeksema's explanation of passages such as Matt.                    That all may joyfully adore Him,
  5  :44, 45; Luke 6:36': Acts  14:16, 17, etc. It might be good               VVho  in His lovingkindness share.
  for Dr. Daane if he took the time to read carefully the
  His-tory of the Protestant Reformed Churches where all of                    The stone the builders had rejected,
  these and many more tests are esplained. If he doesn't have                 , find  in contempt refused to own,
  a copy, I shall be gl,ad to send him one free of charge. All                 To their dismay has been selected
 he  .has to do is write me. I guarantee him that he will                      To be the foremost cornerstone.
 apologize for writing as he did if he is honest and has faith-                This thing is from the Lord Almighty,
 fully read the truth about us. If Daane is honest he will tell                It is a marvel in our eyes;
 his readers that he has heard the Rev. H. Hoeksema preach                     Man cannot understand it rightly
 1'; . . <>>: : l:.>i& Gospel of Salvation as he has heard no other            Nor fathoqit  in any wise.
 prc&: it. Zis he did when he attended Calvin Seminary.                                                              Psalm  11S:l. 3, 5
 How does he dare to present a distorted report of Hoeksema's
 gospel preaching now ? I cannot understand how  .this is
 possible !                                                  M.S.
                          -we-=?                                                            -                 -
                      FROM HOLY WRIT
                   (Continued from  Page 349)
 children of obedience. They walk  tis such upon whom the.
                                          -
 wrath of God cometh.                                                        NOW WITH JOYFUL EXULTATION
     Awake then thou that sleepest  and arise from this doc-
 trinal and practical lethargy. And you will taste in this                     Now with joyful exultation
 putting off of these horrible vices  ,that  the  logicnl  milk is             Let us sing Jehovah's p;aiSe,
full of spiritual vitamins. By this word you shall grow with                   To the Rock of our salvation
 a spiritual growth in fervent love.                                           Loud hosannas let us raise  ;
    Thus only shall we be a peopie manifesting that we havt                    Thankful tribute-gladly  bringing,
 been called efficaciously out of darkness into God's marvel-                  Let us come before Him now,
 ous light !                                                 G.L.              And, with psalms His praises singing,
                         -e&-=-m                                               Joyful in His presence bow.
                         I N   H I S   F E A R .                               For how great a God, and glorious,
                   (Continued from  Page 351)
.. love" of which they speak so freely ? Why do they love only         \       Is Jehovah whom we sing ;
 sol+ze of the sheep so that they seek to separate them from                   Over  idolgods  victorious,
 their awful shepherd and awful consistories ? Why not try,                    Great is He, our God and King.
 by the same  jwso~nal contact to convert the shepherd nnd  the                In His hand are earth's deep places,
 co&stories  also? And that when there is no doctrinal dif-                    His the strength of all the hills,
 ference and when it is their calling to prevent "further sep-                 His the sea whose bounds He traces!
 aration of God's people?' What can they be after then?                        His the ,land His bounty fills.
 Let them tell  us plainly.                               J.A.H.                                                        Psalm 95 :l, 2


