TIMOTHY MISSION FUND

It is with sincere thanks that we again acknowledge the gifts to our fund, which during the month of August amounted to $140.00. In August a check was sent by us to the Mbuma Mission Hospital in the amount of $100. Acknowledgments for previous checks were received from the Spanish Evangelical Mission and the Wycliffe Bible Translators in the country of Ghana. May we greatly appreciate the possession of the Word of God, and prayerfully and financially assist in providing it to those for whom it is an unknown book.

Kindly send your gifts for our fund to Timothy Mission Fund, % Miss Adriana Kievit, 1121 N. Westnedge Avenue, Kalamazoo, Michigan 49007.

GIFTS RECEIVED FOR MISSIONS IN AUGUST 1971

CLASSIS EAST SOURCE AMOUNT

Friend in Clifton Gift $100.00

Clifton Ch. Col. Collection 452.50

CLASSIS MIDWEST

Friend in Michigan Gift 50.00

Friend in G.R. Gift 20.00

In G.R. Ch. Col. Gift 75.00

In G.R. Ch. Col. Gift 25.00

Friend in G.R. Gift 25.00

CLASSIS WEST

Friend in Sheboygan Gift 20.00

CLASSIS FAR WEST

Friend in Ripon, California Gift 10.00

TOTAL: $777.50

Dear Mission Friends,

We want to thank you for your gifts received again in the past month. May the Lord bless you and your gift. Where there is love there is also an open hand to help the cause of the church but also the mission work. We are thankful for those who faithfully support this work. May the Lord remember us all in His great mercy for Christs’ sake. We will not write much this time because we have a letter from Rev. Kuijt that we will place in the Banner with this report.

American General Mission Fund

Netherland Reformed Churches of America and Canada

John Spaans, Treasurer

Plankinton Box 106 RR1

South Dakota 57368

LETTER FROM REV. G. KUIJT

Nipsanma, 2 August 1971

Dear Mission Friends,

In the first place we lost one of our helpers by death. He was called Jesaja a new name that was given unto him and came from Landikma, a mission station that was founded after Abenago was opened up. He belonged to the second group of helpers that came over, to open up Nipsanma for the Gospel of Christ. As the people who are surrounding us are not all as friendly as we would wish, we warned the Abenago helpers and the Landikma helpers, not to go out of our camp, but stay within this valley where our strip is being built. But you know, the Abenago and the Landikma people are just like we, obedience is not their greatest virtue. Israel could not go into the promised land because of their disobedience. They were a stifnecked people and the Lord, speaking in a human way threatened to cut them off and make Moses the leader of a new nation. Now this could not happen while the Lord had given His promises to the fathers, Abraham, Isaac and Jacob. Still they did not do what the Lord had asked them to do. And if we are not strangers of free grace, we discover in our own hearts that we also follow Old Israel many a time in their disobedience. The same is true of our own disciples who are working with us on this new field of labor. Although we had warned them not to go outside our camp, they did do it. And one day … a group of our men were shot at and Jesaja was hit and died 12 hours later of internal bleedings. The wound at the outside was very small and this we did not expect. My helpers felt guilty themselves because he was hit at 15.30 and they brought Jesaja to me at 19.00. The next morning at 3.30 he died and this was told to us at 4.00. We were all disappointed and sadness filled our hearts. We could not understand that this would happen and we felt again the brevity of life. We decided to burn the dead body early in the morning so that the enemies would not rejoice. However, messages go very quick in these areas and early in the morning we saw spies on several spots sitting and waiting. We could not hide this event. They saw how the dead body of Jesaja was carried out of a native hut, which was built by our helpers, and taken to the stake. Immediately we saw the spies go and no doubt they would tell all the people that Jesaja died. We had a short service but were not able to think much about the death of Jesaja as soon rumours reached us that the enemies would come to kill all of us. We could not do anything else than pray. This was our only possibility to trust upon as nobody of us was armed. You may know that I was thinking of how to defend our camp and what we could do in case of a full scale attack. Finally we decided that it would be better if police could come in and my family went out. Last Saturday this happened, police came in and my wife and children could go out. They were airlifted to a better place. In the meantime the attack did not start, for which we were very thinkful. My wife and children are all well and at the moment they are at Mulia to seek a friend for my little daughter who has to go to school by the middle of this month. Missionary work also means separation. Separation from loved ones at home and separation of loved ones on the field. I must say, that this is not easy, however, we may take all our care to the mercy-seat to leave it there. The Lord left His Father and holy angels and the place of glory to become poor and carry the burdens of His people which are many. He may be our comfort also in this way.

Secondly, Saturday two weeks ago a M.A.F. plane crashed not far from our station and the pilot was killed. How sad this also was. I wrote a long report for the “Saambinder” and no doubt you will read about it. Martin Kehle, age 35 years (no family) and only three months in the field, died, in the Lord’s service. Our still unopened station, became suddenly very important and busy because it was by a witness out of our valley here that the crashed plane was found. A party by helicopter went to the place and there they found the dead body in the plane, “Mike Papa Kilo,” the same one that took us to Abenago after our furlough. The day after to-morrow a memorial service will be held at Sentani.

The third one I would call the axes incident. One day two of my helpers were cutting fire-wood just besides our “kitchen.” Some of the natives from here were sitting and looking how my helpers worked. Of course these people here only have stone axes and as a matter of fact they soon know the difference between a stone ax and a steel one! So suddenly when it appeared favourable to them, they stole the two axes and ran away. But almost instantly this was discovered by my men and they started, shouting loudly and asking for help from my other helpers, who were working on the strip at that time, to pursue the thieves. One they got and tied him up on a pole. The other succeeded in escaping but was followed by one of my men. Then another native started to shoot fortunately without success. But for us it was a warning to be on full alert in view of all the things that might happen. We stressed that the other ax would be brought to us and so they did. We also wanted our four knives back that were stolen previously, but they did not turn up with them. In stead, and also to free the man my helpers caught, they brought a pig to us. After this the prisoner was freed. A memorable thing to me was, that he was asking help from me and tried to find refuge under my cover. Of course we have to be very careful, however, something had to be done regarding the stolen axes. Since that event, only very few people visit our camp. The next day we saw some groups of people gathering together in the distance and we really expected an attack on our camp. Also during the last few days we were warned by friendly people that the enemies will come some day to kill us, destroy all our possessions and gardens, however, will take our axes as they are very valueable to them!! So seeing my helpers going to work with a shovel in one hand and bows and arrows in the other, is a common scene nowadays. This was not foreign to the Israelis, building city and temple after the exile, was it? If the rumours are true, we may expect an attack on our camp this coming Sunday. We pray and hope that bloodshed will be prevented and that the Lord may work in a mysterious way. Not all the people seem to be our enemies, just part of them in this valley.

Fourthly, a week ago I caught a message via my transmitter that the Rascher-family, a missionary family that works on the South coast of New-Guinea lost two of their smallest children at sea. There seemed to be a rough sea and their boat by which they were travelling capsized and two of their little ones were drowned. Wednesday next there will be a memorial service for the pilot that was killed and the two children that were drowned. Our thoughts multiply when we consider all these losses. Grace might be given to us, to take all of our burdens to the Lord. Also that the ones that were left may receive grace to accept the will of God who is guiding them through deep waters. How we sometimes fear as travel has always to take place by means of air-planes, in this land.

So dear friends this was not too encouraging, was it? Still we go on knowing this is the will of God to proclaim the Gospel of free grace. And in all honesty we sometimes may pray: Thy will be done on earth as it is in heaven.

I asked the Dutch friends to collect again for a new air-plane. There is a great shortness of planes and pilots. Do you want to join and open up an account for M.A.F. and their necessary work? One simple Cessna 185 costs US $30,000. A big amount but possible if we may only see what it has cost our Lord to save that which was lost.

We are waiting for the first landing at Nipsanma. The air strip has been finished and we just wait to see when time and occasion fit M.A.F. The Lord may spare us from disasters. This is a new strip and especially when it has been raining it is not too hard and solid. We have had very dry and warm weather, but this has changed now.

As far as I know, the Fahners, nurses and bretheren (they have arrived already) are all O.K. I have not seen them for almost 6 months, however, we hear their voices on the radio. Work seems to progress at Abenago and Landikma. May the Lord receive all honour. It may last many years from now before there will be any response in this valley. The Lord is mighty.

I wish you all God’s speed and blessing. Yours sincerely,

NOTES OUT OF THE CATECHISM CLASSES OFREV.J. FRAANJE

Using the Catechism Book SPECIMENS OF THE DIVINE TRUTHS

by

REV. A. HELLENBROEK

A Continuation of the Subject — The Attributes of God. Lesson 5 — part 1

In the lesson previous to the last one, you were asked the question: Wherein must God be known?

Answer: 1st in His Essence, 2nd in His Names, 3rd In His Attributes and 4th in His Persons.

Today we shall continue to concern ourselves with the attributes.

We spoke briefly last week about the five incommunicable attributes and shall now try to speak something of the communicable attributes.

You recited the names of the seven communicable attributes last week, namely: Knowledge, Will, Power, Goodness, Grace, Mercy and Patience. They are not called communicable attributes because men posses them in the same manner as they are in God. Oh no, but only because there is a remote resemblance to them in the creature. The first one explained was the Knowledge of God which is that perfection in God whereby He, from eternity, knows everything by Himself in the most perfect manner. This knowledge is all-comprehensive and so, He is omniscient “all-knowing.”

Now Hellenbroek asks in question22:

How is the Will of God distinguished?

Answer: Into the will of His decree, and the will of His Command; or His secret and revealed will.

Before we speak of this further, I shall ask a question.

How many wills does God have?

Answer: One will.

But Hellenbroek talks about a will of His Command and a Will of His Decree; That is actually two. How must I understand that?

I sometimes ask this question just to see if you understand the meaning of Hellenbroek when he asks: “How is the will of God distinguished?” The answer as it is in your lesson is right, but the way I do it is wrong. In fact, God does not have two wills, but His will is distinguished in a secret and revealed will. Now, the will of His decree is unknown to us. Moses said, “The secret things belong unto the Lord our God.” It is His eternal purpose, from which He works according to the council of His will.

But the revealed will is the will of His command, which He orders as a rule of our conduct in His Word; according to which we are to behave ourselves. The Bible tells us, “The revealed things belong unto us and our children forever, that we may do all the works of this law.” Deut. 29:29.”

Do you think we shall be judged by the will of God’s decree or by the will of His commmand?

Naturally, by the will of His command or the revealed will. The will of His decree is unknown to us. This is a very difficult matter to understand and thousands of people will be shipwrecked on this rock, namely, that God requires something of us that He has, in His council, determined never to give us.

You are still young and caution is needed in this matter to prevent a misunderstanding.

Everyone, whose eyes have been opened, will see that a person will be judged righteously according to the will of God’s decree, and that we have freely and continously transgressed the revealed command. In connection with this, there follows this question: What is God’s justice?

Answer: That perfection of God, whereby He hates and punishes all sin.

Why does the Lord hate and punish all sin? Is He compelled to do it? or would it be because He so once resolved and now, of course, can do nothing else but follow His fixed decree to punish sin?

No, God is not compelled to do anything. Our answer says: His necessity flows from the most perfect freedom of His will. Hab. 1:13. But, also, it does not follow wholly out of His decree. His decree flows from His being, but His being does not flow from His decree. Nevertheless, God is a decreeing God and His decree cannot be separated from His being. His justice is also His Divine nature and so He hates and punishes sin because, in His essence, He is a just God. Do not ever believe that God hates sin only because He decreed to hate it, and, that He could just as well have not hated it. No, He said himself in Isaiah 61:8 “For I the Lord love judgment and I hate robbery for burnt offering.”

By virtue of His just nature, God must hate and punish sin and it is impossible to surrender any of that justice. If He did, He would renounce Himself, because justice is also God.

And how must He punish sin; that is, unrighteousness?

In three ways; namely, corporal, spiritual and eternal.

The eternal punishment is the heaviest to bear, because then there will be no common grace for support, — which there is under spiritual and corporal punishment.

Could it be proven from God’s Word that being punished for sin is entirely just?

You are very well aware that we must confirm all our statements out of God’s Word. Without doing that, we could talk all day and it would be of no value.

Answer: In God’s command it was said,” In the day that thou eatest thereof thou shalt surely die.”

It is perfectly just, then, that God performs that which He threatens, is it not?

If there are some of you here that have listened attentively, you could possibly think, “God gave that command unto all men through Adam and yet there are some that will not be punished eternally; God has forgiven their sins. How, then, can He be considered just?”

Hellen broek anticipated this question too. His answer to question 30 is: “There God’s justice is satisfied in Christ who endured the punishment of sin for them.” His proof is in Ephesians 1:7 “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.”

After the fall He could have righteously condemned the whole human race, but He had chosen a people that He desired to save, even though, because of their sins, they are the objects of His wrath just as all others.

Do you know what else proves that God’s justice must be completely satisfied and that He cannot deviate from His command?

It is most effectually proven in the suffering and death of the Lord Jesus. If you may arrive home tonight in good health, you should read quietly and thoughtfully the event of the death of Jesus. You would then observe how God, by virtue of His holy nature, had to punish His own Son with death, because He willingly desired to bear the punishment instead of His elect.

For that reason, it is necessary for everyone, personally, sometime during his lifetime, to experience divine justice. We all know very well this is true because God’s Word says so, but we must also experience this in our hearts. That is something quite different from reading it in the Bible or learning it from a question book. If Christ has not borne that righteous wrath for you, do you know what will happen? You will have to bear it yourself, eternally, and that will be terrible. God’s justice stands eternal and man will remain eternally guilty. He will then know how important the justice of God is, but it will be too late.

I hope you will consider most earnestly what it shall be to stand before a just and mighty God. Some people have much power in the world; for example, kings, emperors and those in command. But the Lord is above them all, and has an unlimited power in heaven and upon earth.

Question 33, explaining God’s goodness as being His kindness in the manifestation of His benefits generally toward all creatures, is followed by the question: “What is God’s grace?”

Answer: That goodness of God whereby He shows mercy unto man irrespective of his worthiness.

This is a precious answer. These few words comprehend the salvation of innumerable creatures that have justly deserved death. Grace is the goodness, whereby God benefits man, without consideration of his worthiness or unworthiness.

Now you must give me your close attention:

When the word grace is mentioned in this sense, what is presupposed? Is it not, that guilt is present? If there is no guilt, there is no place for grace. Grace can never be given as payment for work, for example. Grace has the character of a free gift. It is unearned in counter distinction to earning a reward.

It is written in Romans 6:23 “For the wages (reward) of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”

Hold your attention to this text for a little while. You know, of course, what is meant by wages.

Paul talks here to the Romans. At that time, the Roman emperor had an enormous number of soldiers in the service. Each one of these soldiers received their reward at the appointed time. This reward was called “wages.”

We could read this text this way: “The reward of sin is death.”

We had, previously, talked about God’s justice; that all of us have deserved the three-fold death because of our sins; that is the reward we deserve.

That is what Paul wanted to make clear to the Romans. The wages (the reward) of sin is death. But what did he say after that? Listen, now he mentions the word that we have been speaking about; “But the gift of God is eternal life through Jesus Christ our Lord”

Here, you see, he calls grace a gift!

He intends to say we have not earned grace; and, our reward is death. He places grace opposite guilt — and because “sin” means guilt. Where there is sin, there is also guilt; it can be no other way.

This, then, is grace; that God, who, according to our deserts, could have given our reward for our sins in the form of a three fold death, but now, without any consideration of man’s merits, He becomes his Benefactor.

That is what grace means here.

But now, we come to another question:

How many kinds of grace are there?

Answer: There is common grace in regard to all men; and particular and saving grace in regard to the elect.

Common grace is proven out of Matt. 5:45 “He maketh His sun to rise on the evil and on the good.” Particular grace is proven from Matt. 11:25 “I thank thee Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes, etc.” This answer seems plain enough, but, perhaps some of you do not understand thoroughly, what the difference is between common and particular grace.

We shall use an example. A boy sits here and I ask him: “Are you converted, my boy?”

“No, Dominie, I am not converted” he says.

“So, then you are unconverted; because, it can be only one of the two, isn’t that true; there is nothing between. You are, then, unconverted?”

“Yes, Dominie”

“Do you possess, though, the gift of grace that Paul speaks of in Romans 6:23, that is, eternal life?”

“No, Dominie, I do not possess it,” he says.

“But, my boy, how can that be? You said that you do not possess the gift of grace that Paul had. You have never been delivered from your sins through Christ?”

“No, Dominie, as far as I know, that has never happened.”

“Did you not, then, sin and, even in Paradise deserve death?”

“I am sure I have, Dominie,” said the boy.

“Now I am perplexed, because God has said, that the day you are disobedient, you shall surely die. Further, He has bestowed grace on some, because Christ died for them in their stead, but you said you have not received that grace, and you have sinned and deserve to die. How is it, then, that you are still living?”

What kind of an answer would you give me regarding that, boys and girls? How can people live, who have never been converted?

Answer: Common grace sustains life until death!

Right! Do you understand, now, that there are two kinds of grace? If a person is converted, he receives particular or saving grace, which is an even much more precious gift and is sufficient for his eternal welfare.

Common grace is merely for this life as a fruit that Christ has earned.

Oh, may you find no peace on this earth until you possess that saving grace, that precious gift, instead of the reward of sin.

Is it a greater wonder to be alive or to be dead? To be healthy and alive, isn’t it true? For that reason, we can never appreciate common grace enough either, even though it is insufficient for salvation.

Common grace will be present, generally, over all the world as long as there are elect upon the earth.

(This discussion, on the Attribute of Grace, will be continued in the next issue).

MEMOIR OF THE REV. WILLIAM TENNENT (Cont.)

III

Mr. Tennent was remarkable distinguished for a pointed attention to the particular circumstances and situation of the afflicted, either in body or mind, and would visit them with as much care and attention as a physician, and frequently indeed proved an able one to both soul and body. But his greatest talent was that of a peacemaker, which he possessed in so eminent a degree that probably none have exceeded, and very few have equalled him in it. He was sent for far and near to settle disputes, and heal difficulties which arose in congregations; and happily for those concerned, he was generally successful. Indeed he seldom would relinquish his object till he had accomplished it.

But while this man of God was thus successful in promoting the best interests of his fellow-creatures and advancing the glory of his Lord and Master, the great enemy of mankind was not likely to observe destruction of his kingdom without making an effort to prevent it. As he assailed our blessed Savior in the days of His flesh with all his art and all his power, so has he always made the faithful followers of the Redeemer the objects of his inveterate malice. If the good man of whom we write was greatly honored by peculiar communications from on high, he was also very often the subject of severe buffetings of that malignant and fallen spirit., etc.

Mr. Tennent was a man of the most scrupulous integrity, and though of a very grave and solemn deportment, he had a remarkable cheerful disposition, and generally communicated his instructions with so much ease and pleasantry as greatly to gain the confidence and affection of all with whom he conversed, especially of children and young people. In all his intercourse with strangers and men of the world, he so managed his conversation that while he seldom neglected a proper opportunity to impress the mind with serious things, he always made them covet his company rather than avoid it; well knowing that there is a time for all things, and that even instruction and reproof, to be useful, must be prudently and seasonably given.

An instance of this disposition occurred in Virginia. The late Rev. Mr. Samuel Blair and Mr. Tennent were sent by the Synod on a mission into that province. They stopped one evening at a tavern for the night, where they found a number of guests, with whom they supped in a common room. After the table was cleared, our missionaries withdrew from it. Cards were then called for, and the landlord brought a pack, and laid them on the table. One of the gentlemen very politely asked the missionaries if they would not take a cut with them, not knowing that they were clergymen. Mr. Tennent very pleasantly answered, “With all my heart, gentlemen, if you can convince us that thereby we serve our Master’s cause, or contribute any thing towards the success of our mission.” This drew some smart reply from the gentlemen, when Mr. Tennent with solemnity added, “We are ministers of the gospel of Jesus Christ. We profess ourselves His servants; we are sent on His business, which is to persuade mankind to repent of their sins, to turn from them, and to accept of that happiness and salvation which is offered in the gospel.” This very unexpected reply, delivered in a very tender though solemn manner, and with great apparent sincerity, so engaged the gentlemen’s attention that the cards were laid aside, and an opportunity was afforded and cheerfully embraced for explaining in a sociable conversation, during the rest of the evening, some of the leading and most important doctrines of the gospel, to the satisfaction and apparent edification of the hearers.

Resignation to the will of God in all His dispensations, however dark and afflictive, was among the excellent graces that adorned the character of this man of God. He had been tried in the course of God’s providence in various ways; but domestic afflictions as yet had not been laid upon him. The time, however, was now come when his character was to be brightened by a severe test of distressing circumstances. His youngest son, who was a very handsome man, had just come into public life; had commenced the practise of physic, was married and had one child. To the great distress of the parents, he discovered, though possessed of the sweetest temper and most agreeable manners, had no regard to the things that belonged to his eternal peace. Wholly negligent of religion, he indulged without restraint in the gaiety and follies of the world. The pious father was incessant at the throne of grace in behalf of his dissipated son; and was continually entertaining hopes that God would, by the influences of His Spirit, arrest him in his career, and bringing him into the Church of Christ, before his own summons should arrive, that he might die in peace, under the consoling hope of meeting this dear child in a better world. God, however, had determined otherwise; and the son, while engaged in inoculating a number of persons in a house he had obtained for the purpose, near his father’s neighborhood, was seized in an unusually violent manner with a raging fever. With the disorder he was brought to a sudden and alarming view of his lost condition by nature, and the grievous transgressions of his past life. His sins were all set in dread array against him. A horrible darkness and an awful dread of the eternal displeasure of Jehovah fell on him, so as to make him the dreadful example of a convicted sinner, trembling under the confounding presence of an angry God. The affectionate and pious father was constantly in prayer and supplication, that God would have mercy upon him. He seldom left the side of the bed. For many days the fever raged with unabated fury; but the immediate distresses which it occasioned were lost or forgotten in the severe pains of an awakened conscience. Such was the height to which his anguish at last arose that the bed on which he lay was shaken by the violent and united convulsions of mind and body. The parents were touched to the quick; and their unqualified submission to God, as a sovereign God, was put to the most rigorous proof. But in due time they came out of the furnace, as gold tried in the fire. God, in His infinite and condescending grace and mercy, was at last pleased, in some measure, to hear the many prayers put up by the parents and many pious friends for the relief of the poor sufferer. His views of the lost state of man by nature; of the only means of salvation, through the death and sufferings of the Savior; of the necessity of the inward regenerating grace of the Holy Spirit became clear and consistent, and the importance of a practical acquaintance with these things was deeply and rationally impressed on his mind. He now saw that salvation, which he had deemed almost or altogether hopeless to him, was possible. His mind became calm, and he attended to religious instruction and advice. In a short time he began to give as much evidence of a change of heart as a death-bed repentance (rarely to be greatly relied on) can afford. He sent for his companions in iniquity, and notwithstanding his disorder exerted himself to the utmost to address them, which he did in the most solemn, awful, and impressive manner, as a person who, by the infinite mercy of a prayer-hearing God, had been delivered from a hell gaping to receive him. He besought them by all the terrors of everlasting destruction; by all the love of a crucified Jesus, Who poured out His soul unto death that they might live for ever; by His own awful sufferings and terrible example, that they would repent and turn to God. This happy change was a reviving cordial to the distressed and suffering father. His soul was overjoyed, and his mouth was full of the praises of redeming love. His mind and spirits were hereby prepared with true resignation to surrender the son of his advanced age to the God Who gave him. After a few days more of severe suffering in body, but rejoicing in mind, the son was removed from time to eternity. There being no minister in the neighbourhood the father undertook to preach the funeral sermon. All the son’s old companions that could be sent to were especially invited and the old gentleman preached in such a manner, with a prticular address to the young men, as to astonish every hearer; and while the seriously inclined wondered and adored, the careless were confounded and greatly alarmed.

Scarcely had Mr. Tennent got over this heavy affliction, and returned to an active and useful course of life for a few years, when God again called him to another severe and arduous struggle of the same nature. His eldest son, John, promised fair to make a distinguished figure in life; had possessed a large share in the afflictions of both father and mother, and were more dear to their hearts than ever since the death of his brother. It so happened that the father was called to New York to heal some differences between the members of the church there. The next morning after his arrival he went into a bookstore, when one of the ministers of the Episcopal church came in, and on being introduced to him, after the common salutations, told him he condoled with him on the death of his oldest son in the West Indies. The old gentleman was at first struck dumb. With difficulty he soon inquired how the news came; being informed that it was by a circuitous route, he suddenly turned and said, “The will of the Lord be done.” The clergyman observed, that it was happy for him to be able so cordially to submit to it. Mr. Tennent replied, “The Lord is my God, His will be done.” On being asked by the bookseller, who was his particular friend, to retire into the house, and endeavour to settle his mind, he answered, “I am come on the Lord’s business; my duty requires that I should finish it; when that is done I shall have time enough to mourn for my son.” He immediately set off to attend his appointment, finished the business to his satisfaction, and the next day returned home, where he found that a letter had been received by a neighbor, containing the same information which he had received before. Thus, on the most trying occasion, he showed the same submission to the allotment of divine providence that was discoverable in all his former conduct. The following extract from a letter, written at this time to the writer of this narrative, will show the temper of his mind in his own language:

Freehold, March, 1776.

My dear Sir:-Perhaps before this comes to hand you will be informed that He gave me the honorable epithet of a father has in His wise and unerring providence written me childless. (1) My son is dead. This account I had yesterday from a letter written to a friend; the account is so straight (though not circumstantial) that I cannot doubt its truth. The tender mother has not heard it, nor do I intend she shall until authenticated. This I mention as a caution to you, in case you should write me before the matter is published. Let the dear heart have all possible ease before the load, which it is likely will try her life, falls upon her. I know her attachment to that child; his conduct has been such as greatly endeared him to us. Our pains and expence in his education have been great, but infinitely short of what God has done for him. He has, therefore, the best right to him. Should we then, were it in our power, obstruct his taking full possession of His own property? God forbid! This, Sir, through God’s goodness, is not only what I say, but it is the temper of my soul, for which God only deserves the honor. It is now above fifty years since my soul resigned itself to God in Jesus Christ. I had then neither son nor daughter; I was completely satisfied with Him, and, blessed be His name, I am so now. Have I then reason to cry out as if ruined? O! no; on the contrary, I have the utmost reason for thanksgiving that He has not in righteous judgment deprived me of Himself, in Whom all fulness dwells. My wife and myself are hastening to childhood; if spared a few years, we shall need one to lead us; and we shall look to you, under God. All the benefit you can expect from doing will consist in the satisfaction of your own mind, that you have helped two old people through the last steps of their pilgrimage.”

Thus did this pious man turn every event of life, however afflictive, to the praise and glory of God, and he seldom omitted an opportunity of inculcating the same disposition on all his acquaintance.

(l)He seems, in the depth of his distress, too have forgotten that he yet had a son left, although he was 800 miles distant from him.

ALL KINDS OF TROUBLES

(2)

However, for the sake of others, I will be glad to make a few remarks in regard to a certain letter. Perhaps the Lord will make use of it as a warning for others, that they should not deal rashly with the truth, and with our immortal soul, created for eternity. For indeed, it makes a difference how we live, but it is of the greatest importance to know how we shall appear righteous before God. Life here upon earth is but a journey to eternity, and a time of preparation to meet God.

Especially in the first years of our stay in this part of the world, we often made acquaintance with people from the Netherlands who had come here to settle with their families. I have often expressed to them the hope that they had not come here to bury themselves, and to be buried. Anything can happen to a person, and we must be kept from moment to moment by the protecting hand of God, especially when we come in a strange country.

Many have come to places where the truth was not preached, that is, there were no churches where they could hear the same doctrine in which they had been brought up, and which had always been held before them. Some saw this very soon, and did all in their power to go to a place where they could attend the pure preaching of the Word of God with their children. There were others for whom the Lord was so good that their place burned up, or that they were layed off, so that they were forced to go to another place, where they could hear the same preaching they had always heard.

Others again made such a good living and had such a good position, and then … to throw away such advantages was, they thought, irresponsible. During the week they could ride 80 or 100 miles to go to church, but on Sundays they would just stay home. They decided to read a sermon. They could have services all by themselves. Very good intentions!

The first Sundays it was all very edifying. The father had his sermons ready on Friday or Saturday; the children were out of bed on time; everything was ready, and the service began. In the afternoon he read again; and in the evening another short sermon. Yes, this would work out very well; he would be a good farmer during the week, and read a sermon on Sunday. Many hundreds of old writers were sent to Canada from the “States,” so they were well provided with good books. Some were as eager for those books as for food, but I fear many do not look at them any more. But at first! They could have church services by themselves. This was ideal!

But .. . one Saturday evening the boys came home so late. They had been so busy all week, so now Father and Mother with a few smaller children are reading a sermon. Usually the older children take care of the smaller ones, but now they are crying, so they can’t read the application anymore. The bigger boys are lying in bed, but about noon they come down. Finally they decide not to read in the mornings anymore.

It will be much better to do it in the afternoon. Then they are much more rested and can listen better, and it will be better in every way. Working hard all week, and then being under such a strain on Sunday, surely the Lord does not make such demands on man.

In time the evening services also present problems. One boy becomes acquainted with a girl belonging to another church, and the oldest girl starts going with a boy who cannot listen to an old writer. He does not know what it is all about. Of course that boy cannot help it that he never went to church, and the girl cannot remain single, so we had better give in a little. It might come out all right later. We’ll just hope for the best. They are no little children anymore, so we will have to give it over. So the boy and girl do not stay home on Sundays any more, they go with their friends to other churches. The parents question them seriously as to whether they are hearing the old truth in the churches they are now attending. Oh well, it is different, not quite as serious, but then you are in another country, and you must try to adjust yourself.

Later they persuade their parents to stop reading sermons, and go with them. The first Sunday they sit there like a fish out of water. Oh, how different it all is! They listen carefully, but they do not hear what they want to hear. Oh, oh, if our father and mother would know where we have landed, they would say, “My dear child, is that the fruit of our bringing you up?” At night they cannot sleep. How their conscience troubles them. They have no rest. What have they begun? It is impossible to go back across the ocean. What they hear now is so different from what they heard before. They always heard that a person must be converted, and that a wonder must take place. And now they hear that they are converted, and they may also come to the Lord’s Supper, if only they will become members.

That minister also comes to visit them, and tries to persuade them to believe. They really were brought up wrong. The doctrine they had always been taught weighed a person down too much. The Gospel was not emphasized enough. The Bible is full of promises, and God wants to do well to man. God wants us to believe, for unbelief is such a terrible sin. That minister says there is no need to experience so much in our soul, if only we will take God at His Word.

SOCIAL EFFECTS OF THE REFORMATION

Some Jesuit-inspired history books of today like to pretend that the Reformation was only a change in ideology, but not for nothing were the Middle Ages called the Dark Ages. Quite apart from her dogmas the Papacy had held the people down in three ways — ignorance, silence in worship and slavery of conscience — and the Reformation, as well as changing their religion, overcame these three giants in the name of the Lord, so that the sociological effects were clearly seen. There was real freedom from the real bondage. The Protestant Princes set the Reformers to organizing this work.

1. Ignorance turned into Knowledge. Under Luther and Melancthon’s teaching the University of Wittenburg had trained a band of young men willing to live in poverty among the villagers to plant the gospel. A few years later Luther went on a tour of visitation to these humble pastorates, but found that the work had not met with the success hoped for. “Everywhere,” he wrote, “we find poverty and ignorance. The face of the Church is everywhere most wretched. Sometimes we have a collection for the poor pastors, who have to till their two acres, which helps them a little. The peasants have nothing and know nothing. They neither pray, confess, nor communicate.” As soon as Luther was back in Wittenberg he set to work on two catechisms, a Shorter and a Larger. (Knox did the same thing for Scotland a little later). The first comprised a brief and simple exposition of the Ten Commandments, the Creed, the Lord’s Prayer and the Sacraments, with forms of prayer for night and morning, Grace before and after meals, and a series of Scripture texts for daily use. The Larger Catechism elaborated the same things. These two books were quickly printed and were used everywhere by the poor pastors. For those who could not afford (or read) a Bible the memorizing of the catechism took the next place and was greatly blessed of God to the community. “Like dew descending softly,” says Wylie, “these rudiments of divine knowledge penetrated the understanding, awoke conscience, quickened the intellect and evoked an outburst of spiritual activities.”

In Switzerland it was much the same. When the monasteries were taken over by the town councils at Basle and Zurich their riches were used to found hospitals and schools and to train students to teach the people to read. Said Zwingli, “Every peasant’s cottage became a school in which the highest art of all was practised, the reading of the Old and New Testament; for the right and true Schoolmaster of His people is God.” In the short space of ten years this great work was accomplished in Switzerland by means of Luther’s German edition of the New Testament introduced in 1522. The opening of their intelligence coming via the Bible meant a new moral awareness that changed the whole social outlook.

2. Silence turned into Praise. “The part that Rome assigns to her people in her public worship is silence: their voices raised in praise are never heard.” Clerical choirs sing in a dead language: the sound may be beautiful but nothing reaches the heart or understanding. The services were only a colourful spectacle to the people. Luther, who as a boy sang Latin versicles at Ursula Cotta’s door, could not worship his Lord without breaking into music, and early had his disciples singing psalms and hymns of his own composing in his home. He soon introduced these to the Reformed churches and the people found an altogether fresh meaning in worship as they took active and intelligent part in the services. A Danish disciple of his, Nicolaus Martin, translated some of these into Danish and took them to his home country. There, in 1525, the Reformation was making great strides against an alarmed Romish hierarchy. The assemblies of Protestants could not, long be content to be dumb listeners. A music-loving nation, they responded to the hymns in their own language and sang them from the heart. It was not long before a complete Psalter was published in 1525 “with the favour and privilege of the King.” This publication was accompanied by notes explaining the psalms in a Gospel way, so that while singing them the people imbibed the deep truths couched in them. It is recorded that an outdoor assembly of a thousand and more singing psalms most joyfully entered the city of Malmo and completely wrecked the plans of the Papists who thought the sect was shut out in a state of excommunication!

In France a lyrical poet, Clement Marot, versified thirty psalms from a psalter already circulating in a French translation. These were taken up with astonishing rapidity by the Reformed part of France. The people loved them and sang them to ballad tunes. “This one ordinance alone contributed mightily to the downfall of Popery and the propagation of the Gospel. It was an especial part of morning and evening worship in their several houses to sing God’s praises.” Only two years of such happy singing was enjoyed in France before the Papists bore down upon all such singers, and Marot himself fled to Geneva. Here Calvin got him to versify twenty more psalms and this book of fifty psalms was published, with a preface by Calvin in 1543. Editions were quickly published in Holland, Belgium, France and Switzerland and the printing presses could not meet the demand. Rome forbad the book, but the people were only the more eager to get it. Calvin also, at this point, went into the question of suitable tunes and applied to the most accomplished musicians in Europe. William Franc of Strasburg responded, and wrote some beautiful dignified tunes. Now would the noble “Old Hundredth” be heard in church and workroom, mountain chalet and on the mountains themselves. Christoffel records that at Appenzell the congregations became too large for the churches and moved into the meadows. “The echoes of their mountains awoke responsive to the voice of the preacher and the psalm with which they closed blended with the sound of the torrents as they rolled down from the summits.”

Marot died in 1544 and Calvin asked Theodor Beza to complete the Psalter in verse, which he did. Geneva therefore had the honour of publishing the first whole book of psalms ever rendered into the metre of any living language.

3. Slavery into Freedom. A look at the history of mediaeval Europe shows continual warfare as the greed of the popes turned from one rich dukedom or kingdom to another and manipulated kings one against another. And how did they get the necessary armies? The “victim” would raise his own people, the papal side raised mercenaries from other countries. On a fresh war breaking out a vigorous cardinal would be given the task of rousing the young men with promises of foreign gold. The old formula was rehearsed again — free pardon for sins, indulgences for the relatives. If the response was poor the other side was shown — purgatory and excommunication. In almost every generation there had been a great “reaping” of the young men, particularly of the Swiss Cantons, and it led to misery and impoverishment of the community with far too many widows and orphans. The promised high pay often dwindled and most campaigns finished up with looting and even savagery. Hardened by low living and contact with low morals, often wounded, crippled and incapable of work, the poor men crept back to their old homes and ended their lives in misery. Zwingli, who had witnessed much of this in his home Canton, used to preach urgently against it, but it was not until they had imbibed the principles of the Gospel that the people dared to withstand the Popish threats. When the Protestant Cantons had established freedom from this strangulating yoke it was soon evident in settled, happy and prosperous villages in glaring contrast with those of the old faith which still had to part with their potential breadwinners to fight in wars they felt no patriotism for. Was this just a change in ideology? No, it was a shaking off of chains and a restoration of dignity to the claims of home.

If any one should ask you what is intended by Christ in all His offices, in all His relations, in His oath and promises, in all His fulness, you would be ready to say, “O, I do not understand all those divisions and subdivisions. I believe He has pardoned my soul, I believe He has loved me, I feel that I love Him, and that is enough for me.” O no! … You shall be brought into straits and difficulties which shall make the offices and relations, the oath and promise and fulness of Christ just suited to your case — Gadsby

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