INDEX OF ITEMS
Now, consider whether you can have peace with God and your own conscience while you persevere in your present state . . . We have no direct revelation commanding us to leave the country, but since we have the commandment to honor God in body and soul, wherever we may be, what else could we do? It is certainly to us, then, that these words are also addressed, 'Get thee out of thy country and from thy kindred' [Gen. 12:1]; as long as we are there constrained to act against our conscience, and cannot live for the glory of God.2Calvin adds that one should regard as "filth and dung" everything which hinders one from being a good Christian; if anything separates one from God, who is the true life, then it can only lead to death.3
Marriage Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the Church with an holy seed; and for the preventing of uncleanness. (The Westminster Confession of Faith [1647], ch. 24:2) MESSIAH THE PRINCE The anti-Christian leaven, which has been so extensively dif fused, shall be purged out of both the churches and the nations. Every usurper of the rights and prerogatives of Sion's King shall be pushed from his seat. Every rival kingdom shall be overthrown. The civil and ecclesiastical constitutions of the earth shall be regulated by the infalli ble standard of God's word; their office-bearers, of every kind, shall ac knowledge the authority of Messiah the Prince; and the greatest kings on earth shall cast their crowns at his feet. All enemies shall be put un der his feet; and such as resist the melting influence of his grace, shall be crushed beneath the iron rod of his power. By spiritual conversion or judicial destruction, he shall effect the entire subjugation of the globe. And, at the last, there shall not be a spot on the face of the habitable earth where the true church of Christ shall not have effected a footing, nor a single tribe of the vast family of man which shall not have felt the meliorating and blissful influence of Christian laws and institutions. - William Symington, Messiah the Prince or, The Mediatorial Dominion of Jesus Christ (Still Waters Revival Books, [1884] 1990), pp. 185-86. The Monster of Toleration As Fergusson (sermon 1652) proclaimed, "Of all errors, toleration is the most dangerous and damnable, in so far as other errors do only overturn those particular truths of Scripture to which they are contrary; but by this one error (this monster of toleration) way is made to overturn all the truths contained in Scripture, and to the setting up of all errors contrary to every jot of truth; and in the mean time there shall be no power to hinder it, or take order with it" (Cited from the cover of "Ye That Love the Lord, Hate Evil by Fred DiLella).Q. What constitutes the formal reason of covenant obligation? Notes on Covenanting
A. It is the personal act of the covenanter which constitutes the formal reason why a duty, when sworn to, is binding as a covenant duty, and not the obligation of the divine law, or morality of the act. "Were the morality of the duty the reason of covenant obligation, then all mankind would be formally covenanters, because the reason extends unto all, inasmuch as the moral law binds every man. Thus covenanting would be a mere cypher, and carry no obligation in it at all; for it does not affect the morality of the duty, that being the same before as after covenanting."
Q. Are public social covenants of continuous obligation? or, are they binding upon the posterity of the original covenanters, as long as the corporate body exists; or, until such time as the object for which they were framed has been accomplished?
A. They are; and this position is sustained by forcible arguments. 1. We find posterity recognised in the transaction between God and Jacob, at Bethel. Gen. xxviii. 13; compared with Hosea xii. 4. "He found him (Jacob) in Bethel, and there he spake with us." 2. We have another remarkable instance of the transmission of covenant obligation to posterity in Deut. v. 2,3. "The Lord our God made a covenant with us in Horeb. The Lord made not this covenant with our fathers (only) but with us, even us, who are all of us here alive this day." 3. Another example occurs in Deut. xxix. 10-15; the covenant is here made with three descriptions of persons. 1. With those addressed adults. "Neither with you only." 2. Minors. "Him that standeth here with us." 3. Posterity. "Him that is not here with us this day"-for this could have no reference to any of the Israelites then in existence, as they were all present. It must, therefore, include posterity, together with all future accessions to the community. With them, Moses informs us, the covenant was made, as well as with those who actually entered into it, in the plains of Moab. 4. Another instance in which posterity is recognised in covenant obligation is found in Joshua ix. 15. This covenant was made between the children of Israel and the Gibeonites. Between four and five hundred years after that time, the children of Israel are visited with a very severe famine, in the days of David. 2 Sam. xxi. 1. And it is expressly declared by the Lord that, "It is for Saul, and for his bloody house, because he slew the Gibeonites." And at the same time, v. 2, that very covenant is recognised, and the breach of it is stated, as being the formal reason of the divine displeasure. Now, had it not been for this covenant, the extirpation of the Gibeonites would not have been imputed to Israel as a thing criminal; for they were comprehended in Caananitish nations, which God had commanded them to root out. 5. Posterity are charged with the sin of violating the covenant of their ancestors. Jer. xi. 10. "The house of Israel, and the house of Judah, have broken my covenant which I made with their fathers"-by which they are evidently considered as bound. 6. The principle of federal representation confirms this doctrine. Thus when Joseph made a covenant with his brethren, that they should carry up his bones from Egypt to the land of promise, he assumed that those whom he addressed, were the representatives of their successors, as he knew well that the whole of that generation should die before the deliverance of Israel by Moses. Posterity recognised the obligation. Ex. xiii. 19. A similar case of federal representation, is that of the Gibeonites quoted above. 6. Infant baptism is a forcible illustration of the continuous obligation of covenants. 7. The principle of the transmissibility of the obligations of covenants to posterity, is recognised by civilians in civil matters. In the obligations, for example, of the heir of an estate, for the engagements of his predecessor in the possession of it. All national treaties and other engagements of the corporate body, descend with all their weight upon succeeding generations."
A small section from:"On the Duty of Covenanting and the Permanent Obligations of Religious Covenants"
being section 11 in the
See also:
Reformed Presbyterian Catechism
by William Roberts (1853)
All of section 11, "On the Duty of Covenanting and the Permanent Obligations of Religious Covenants,"
in the Reformed Presbyterian Catechism by
William Roberts (1853). Contains all the Scripture you will ever
need to prove that covenanting is an
ordinance of God and a continuing moral duty
for men today.
Permanence of Covenant Obligation by Omicron (1856).
Shows how Scripture teaches that covenants bind posterity.
Occult Interpretation of Scripture The hermeneutical (interpretive-RB) principles which we have now set forth necessarily exclude the doctrine that the prophecies of Scripture contain an occult or double sense. It has been alleged by some that as these oracles are heavenly and divine we should expect to find in them manifold meanings. They must needs differ from other books. Hence has arisen not only the doctrine of a double sense, but of a threefold and fourfold sense, and the rabbis went so far as to insist that there are "mountains of sense in every word of Scripture." We may readily admit that the Scriptures are capable of manifold practical applications; otherwise they would not be so useful for doctrine, correction, and instruction in righteousness (2 Tim. 3:16). But the moment we admit the principle that portions of Scripture contain an occult or double sense we introduce an element of uncertainty in the sacred volume, and unsettle all scientific interpretation. "If the Scripture has more than one meaning," says Dr. Owen, "it has no meaning at all," "I hold," says Ryle, "that the words of Scripture were intended to have one definite sense, and that our first object should be to discover that sense, and adhere rigidly to it... To say that words do mean a thing merely because they can be tortured into meaning it is a most dishonourable and dangerous way of handling Scripture." "This scheme of interpretation," says Stuart, "forsakes and sets aside the common laws of language. The Bible excepted, in no other book, treatise, epistle, discourse, or conversation, ever written, published, or addressed by any one man to his fellow beings (unless in the way of sport, or with an intention to deceive), can a double sense be found. There are, indeed, charades, enigmas, phrases with a double entente, and the like, perhaps, in all languages; there have been abundance of heathen oracles which were susceptible of two interpretations; but even among all these there never has been, and there never was a design that there should be, but one sense or meaning in reality. Ambiguity of language may be, and has been, designedly resorted to in order to mislead the reader of hearer, or in order to conceal the ignorance of soothsayers, or to provide for their credit amid future exigencies; but this is quite foreign to the matter of a serious and bona fide double meaning of words. Nor can we for a moments, without violating the dignity and sacredness of the Scriptures, suppose that the inspired writers are to be compared to the authors of riddles, conundrums, enigmas, and ambiguous heathen oracles." (Cited in Milton Terry, Biblical Hermeneutics: A Treatise on the Interpretation of the Old and New Testaments, p. 493-494) Pagans and Politics The judicial question I raised in Political Polytheism is this: Is the non-Christian in a Christian nation to be a citizen or a stranger in the land? This assumes that the civil government is a covenantal organization that is lawfully established by a self-maledictory oath under the God of the Bible. Put another way, is it biblically legitimate for Christians to do what the state of Israel has done and what Islamic nations have done; covenant nationally with an identified god? If so, then should the non-Christian be given the right to exercise political sanctions against Christians? Should he have the right to vote? The stranger in ancient Israel did not serve as a judge, although he received all the benefits of living in the land. The political question is this: By what biblical standard is the pagan to be granted the right to bring political sanctions against God's people? We recognize that unbelievers are not to vote in Church elections. Why should they be allowed to vote in civil elections in a covenanted Christian nation? Which judicial standards will they impose? By what other standard than the Bible? Gary North, Westminster's Confession: The Abandonment of Van Til's Legacy (Tyler, TX: Institute for Christian Economics, 1991), p. 227. Politics Fourth? The first step is to adopt a slogan. Every revolution needs slogans. Here is mine: politics fourth. First comes personal faith in Jesus Christ as Lord and Savior (not just Savior). Second comes Church renewal. There can be no successful reformation of society without first beginning a reformation of the Church. Third comes family renewal. this involves pulling your children out of the public schools. fourth comes local politics. At a minimum, this would involve public protests against abortion. From there we go to state and national politics. (North, Political Polytheism: The Myth of Pluralism [ICE, 1989], p. 559.) PREACHING CHRIST CRUCIFIED "..that there is no such a thing as preaching Christ and him crucified un less you preach what is now-a-days is called Calvinism. I have my own ideas, and those I state boldly. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else." C. H. Spurgeon, The New Park Street Pulpit, Vol. 1 (1856), see also Spurgeon's sermons, "A Defense of Calvinism," "Election," and "Free Will A Slave." The Providence of God As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it taketh care of His Church, and disposeth all things to the good thereof. (The Westminster Confession of Faith [1647], ch. 5:7) PSALM ONE O greatly blessed is the man Who walketh not astray In counsel of ungodly men Nor stands in sinners' way, Nor sitteth in the scorner's chair But placeth his delight Upon GOD's law, and meditates On His law day and night. He shall be like a tree that grows Set by the waterside, Which in its season yields its fruit, And green its leaves abide; And all he does shall prosper well. The wicked are not so, But are like the chaff which by the wind Is driven to and fro. In judgement therefore shall not stand Such a ungodly are, Nor in th' assembly of the just Shall wicked men appear Because the way of godly men Is to Jehovah known; Whereas the way of wicked men Shall be quite overthrown.1 1. "Psalm 1A" The Book of Psalms for Singing (Pittsburgh, PA: Crown and Covenant Publications, 1973). See catalogue. Psalm Singing It is the duty of Christians to praise God publickly, by singing of psalms together in the congregation, and also privately in the family. (Westminster Directory for the Publick Worship of God [1645]) repentance Men ought not to content themselves with a general repentance, but it is every man's duty to endeavour to repent of his particular sins, particularly. (The Westminster Confession of Faith [1647], ch.15:5) As there is no sin so small, but it deserves damnation, so there is no sin so great, that it can bring damnation upon those who truly repent. (The Westminster Confession of Faith [1647], ch.15:4) REPENTANCE UNTO LIFE Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ. By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righ teous law of God, and upon the apprehen sion of his mercy in Christ to such as a re penitent, so grieves for and hates his sins, as to turn from them all unto God, pur posing and en deavouring to walk with him in all the ways of his command ments. - From Chapter 15:1, 2 of The Westminster Confession of Faith (Free Presbyterian Publications, [1647] 1981 edition), pp. 65-66. The Second Greatest Commandment The sins forbidden in the second commandment are, all devising, counselling, commanding, using, and any wise approving, any religious worship not instituted by God himself, tolerating a false religion; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kink of image, or likeness of any creature whatsoever; all worshipping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it,of taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed. (Westminster Larger Catechism [1648], Answer 109)
By all which, you see where the idolatry of worship lies. The instituting of any, though the smallest part of worship, in and by our own authority, without scripture-warrant, make it idolatrous, as well as if we worshipped an idol. And hence it is, that God gives his people the same call from this later sort of Romish idolatry; See Rev. 18:4 ("And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.") as he doth from the more gross pagan idolatry, 2 Cor. 6:17 ("Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you."). So that if that worship you perform to God, be corrupted by a mixture of mere human, doctrinal, symbolical, rites and ceremonies, which God hath not appointed in his worship by the word; though your worship be right for the object, yet it is idolatrous in the manner.
From: John Flavel's A Warning Against Backsliding, False Worship and False Teachers formerly titled Antipharmacum Saluberrimum: Or, A Serious and Seasonable Caveat to all Saints in the Hour of Temptation (Works of the John Flavel, volume 4, London, 1820.)
Flavel was "an eminent Nonconformist divine. Born in Worcestershire about 1627. Educated at University College, Oxford... Ejected for nonconformity 1662. Died at Exeter 1691. He was a man of exemplary piety, in doctrine a Calvinist; an experimental, affectionate, practical, and popular writer." (James Darling, Cyclopedia Bibliographica, 1854, p.1144).
Socialism Brings Famine ...Famine is a commonplace a socialist states... God is continually at work to destroy unbelieving cultures and to give the world over to the dominion of His people... God works to over throw the un godly, and increasingly the world will come under the dominion of Christians, not by military aggression, but by godly labor, saving, in vestment, and ori entation toward the future... This is where his tory is going. The future belongs to the people of God, who obey His laws. - David Chilton, Productive Christians in an Age of Guilt-Manipulators (Institute for Christian Economics, 1981), pp. 94-95. Sproul on PRESUPPOSITIONALISM "I don't think there has been any school in the history of the Christian Church that has produced a more devastating, scintillating, and effective critique of alternative worldviews to Christianity than the advocates of the Presuppositionalist school... the disciples of Dr. Cornelius Van Til and company... have been more effective in exposing the weaknesses and the fallacies in terms of comprehensive critique of all alternate systems to Christianity, I have no dispute there..." - R. C. Sproul from cassette two of The Apologetics Methodology Debate (versus Dr. Greg L. Bahnsen) THE Road to Victory We are invincible. Even the gates of hell shall not prevail against us if, that is, we do our job. If we take the Gospel hope beyond, to "the uttermost parts of the earth," if we "make disciples of all nations," and if we "rebuild the ancient ruins... raise up the age old foundations... and repair the breach" by caring for the poor, the afflicted, and the dispossessed. It is time to go to work. We may have to go it alone for a time, but that didn't stop David, so it shouldn't stop us. We may have to improvise, utilizing less than perfect conditions and less than qualified workers and less than adequate facilities. That didn't stop Peter, James, and John, so it shouldn't stop us. We may have to go with what we've got-with no support, no notoriety, and no cooperation. That didn't stop Jeremiah, so it shouldn't stop us. We may have to go "in weakness and in fear and in much trembling," with out "persuasive words of wisdom." That didn't stop the Apostle Paul, so it shouldn't stop us. It is time to go to work. Dominion doesn't happen overnight. Victory doesn't come in a day. So the sooner we get started, the better off we'll be.The sooner we get started, the quicker the victory will come. In order to get from here to there, we need to set out upon the road-at the very least. There will never be an ideal time to begin the work of reconstruction, of charity. Money is always short. Volunteers are always at a premium. Facilities are always either too small, too inflexible, too expensive, or in the wrong loca tion. There is never enough time, never enough energy, and never enough re sources. So what? Our commission is not dependent upon conditions and restriction? Our commission is dependent only upon the unconditional promises of God's Word. So, we should just go do what we ought to do starting now! - George Grant, Homelessness: Perpetual Causes, Practical Solutions (Coral Ridge Ministries: P.O. Box 40, Fort Lauderdale, FL 33302), 1990, p. 35. Spurgeon on Christmass Keeping "We have no superstitious regard for times and seasons. Certainly we do not believe in the present ecclesiastical arrangement called Christmas: first, because we do not believe in the mass at all, but abhor it, whether it be said or sung in Latin or in English; and, secondly, because we find no scriptural warrant for observing any day as the birthday of the Savior; and, consequently, its observance is a superstition, because not of divine authority." (Spurgeon, Metropolitan Tabernacle Pulpit, p. 697) Spurgeon on Christ's Love I feel that, if I could live a thousand lives, I would like to live them all for Christ, and I should even then fell that they were all too little a return for His great love to me. (Spurgeon cited in The Forgotten Spurgeon by Iain Murray, p. 20) Spurgeon on Eschatology David was not a believer in the theory that the world will grow worse and worse, and that the dispensation will wind up with general darkness, and idolatry. Earth's sun is to go down amid tenfold night if some of our prophetic brethren are to be believed. Not so do we expect, but look for a day when the dwellers in all lands shall learn righteousness, shall trust in the Saviour, shall worship thee alone O God,"and shall glorify thy name." The modern notion has greatly damped the zeal of the church for missions, and the sooner it is shown to be unscriptural the better for the cause of God. It neither consorts with prophecy, honours God, nor inspires the church with ardour. (Spurgeon cited in Gary DeMar and Peter Leithart, The Reduction of Christianity: A Biblical Response to Dave Hunt [Dominion Press/American Vision Press, 1988], p. 59.) syncretism The same thing happens when the preaching is slanted in another way, namely that of general atonement: God loves you. A "gentle Jesus" is then held up to the people, and in this way, too, the heart is cut out of the gospel. For a long time already, psalms or revenge have had no place. It is as if the royal attributes of the Christ, who subdues His enemies under His feet, have been taken away. One lives by one's favorite texts. With those who restrict the covenant to the elect, as well as those who teach a general atonement, the continuity between old and new covenant is no longer visible. "Christ redeemed us from the curse of the law" (Gal, 3:13) is then used to do away with the fact of covenant vengeance. in this was a gospel of peace is spread throughout the world, which in fact creates or suggests a false peace... If an abridged gospel is presented, in which all is bright and beautiful, then the respect for God's Word diminishes automatically. Insight into the consequences of the Word concerning the broader matters of state, church and society, suffers as a result... Many "evangelicals" lack recognition of the fact that they are following liberal theology at a distance. They have been taken in by the "God is love gospel"... The fact that the Holiness Pentecostal movement penetrated the Roman Catholic church and even attracted the attention of the World Council of Churches, is proof that we are dealing with a form of contemporary syncretism, which is considered acceptable and not dangerous. (Dr. C. van der Waal. The Covenantal Gospel [Alberta: Inheritance, 1990], pp. 166-67.) THAT'S LIFE "...I can tell you that there is a certain amount of disorder in life. Anybody who studies a great deal will know that the books are scat tered all around your room... that means that you are alive and that you use your books! There are places where books are perfectly orderly all the time but nobody uses them. So [also] in cemeteries there is per fect order, nobody's out of line - but in a house hold of many children its not going to be per fect, there are going to be toys on the floor... which is a SIGN OF LIFE!" - From the cassette The 'Almighty Buck' by Steve Schlissel Not to mention cassettes, software, videos, tracts, and sundry other use ful tools in seeking the will of our Lord-.ed. True Liberty of Conscience God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in any thing, contrary to His Word: or beside it, in matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also. They who, upon pretence of Christian liberty, do practice any sin, or or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our life. (The Westminster Confession of Faith [1647], ch. 20:2-3)Back to swrb home page
THE UNITED STATES GOVERNMENT AGAINST PORNOGRAPHY, ABORTION AND CONTRACEPTIVES
REVISED STATUTES OF THE UNITED STATES PASSED AT THE FIRST SESSION OF THE 43rd CONGRESS, 1873-74. PUBLISHED BY THE FEDERAL GOVERNMENT'S PRINTING OFFICE IN 1878.
SEC. 2491. All persons are prohibited from importing into the United States, from any foreign country, any obscene book, pamphlet, paper, writing, advertisement, circular, print, picture, drawing, or other representation, figure, or image on or of paper or other material, or any cast, instrument, or other article of an immoral nature, or any drug or medicine, or any article whatever, for the prevention of conception, or for causing unlawful abortion. No invoice or package whatever, or any part of one, in which any such articles are contained shall be admitted to entry; and all invoices and packages whereof any such articles shall compose a part are liable to be proceeded against, seized, and forfeited by due course of law. All such prohibited articles in the course of importation shall be detained by the officer of customs, and proceedings taken against the same as prescribed in the following section: Provided, That the drugs hereinbefore mentioned, when imported in bulk and not put up for any of the purposes hereinbefore specified, are excepted from the operation of this section. [See 1785.]
Was Calvin a theonomist? "Was Calvin a theonomist?" These sermons reveal clearly that the answer is yes. (Gary North in Jordan, ed. The Covenant Enforced: Sermons on Deuteronomy 27 and 28 by John Calvin [ICE, 1990], vii.) WHERE ARE THE LORD'S ENEMIES? The field of Christianity is the world. The Christian cannot be satisfied so long as any human activity is either opposed to Christianity or out of all connection with Christianity. Christianity must prevade not merely all na tions, but also all of human thought. The Christian, therefore, cannot be in different to any branch of earnest endeavor.... The Kingdom must be ad vanced not merely extensively, but also intensively. The Church must seek to conquer not merely every man for Christ, but also the whole of man.... We may preach with all the fervor of a reformer and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation or of the world to be controlled by ideas which, by the resist less force of logic, prevent Christianity from being regarded as anything more than a harmless delusion. Under such circumstances, what God de sires us to do is to destroy the obstacle at its root.... What is today a matter of academic speculation begins tomorrow to move armies and pull down em pires.... The Church has no right to be so absorbed in helping the individ ual that she forgets the world.... Is it not far easier to be an earnest Christian if you confine your attention to the Bible and do not risk being led astray by the thought of the world? We answer, of course it is easier.... just as it is easier to be a good soldier in comfortable winter quarters than it is on the field of battle. You save your own soul - but the Lord's enemies remain in possession of the field.1 Machen proceeded to call this the "task of transforming" all human thought "until it becomes subservient to the gospel." Machen did not ex clude political thinking and policies from such subservience. He could not be satisfied as long as any human activity was opposed to Christianity. The Lord's enemies must not remain in possession of the field, but rather the whole world and the whole man must be made subject to God speaking in His word. There can be no neutrality anywhere: "He that is not with us is against us. Modern culture is a mighty force. It is either subservient to the gospel or else it is the deadliest enemy of the gospel."2 Machen found the moral stan dard which governed all men in all areas of life in the law of god: "It is per fectly true that the law of God is over all. There is not one law of God for the Christian and another law of God for the non-Christian."3 1. Greg Bahnsen in Theonomy An Informed Response (Tyler, TX: ICE, 1991), p. 92, cites J. Gresham Machen from "Christianity and Culture," Education, Christianity, and the State (Jefferson, MD: The Trinity Foundation, [1913] 1987), pp. 49-50, 51, 52. 2. Ibid., p. 57 3. "The Necessity of the Christian School" (1934), ibid., p. 77. The Westminster Divines and Covenanted Uniformity The four parts of the covenanted uniformity at which the Scots aimed - "confessing of faith, form of church government, directory of worship, and catechising," were an integrated system, and to that extent they were equally important to churchmanship; but special urgency attached to the Directory for Worship and church government not only because of the need in English parishes, but also because church discipline was central to the Scots' understanding of the Church... That represents a remarkable achievement for the Scots Commissioners in an English ecclesiastical Assembly. They had almost complete success on all the major points for their programme of covenanted uniformity. The one exception was the failure to get their system of church government legally recognized as of divine right. The claim was incorporated into Article30 of the Confession, but it was never accepted by Parliament, and this was one of the two articles to be omitted when the Westminster Confession was re-affirmed by the Rump Parliament just before the Restoration. There was no way that any ecclesiology could have carried a claim to jus divinum past that English Parliament. (R. S. Paul, The Assembly of the Lord: Politics and Religion in the Westminster Assembly and the 'Grand Debate' [T. & T. Clark, 1985], pp. 438, 516) The Westminster Divines on Holy-Days "There is no day commanded in scripture to be kept holy under the gospel but the Lord's day, which is the Christian Sabbath. Festival days, vulgarity called Holy-days, having no warrant in the word of God, are not to be continued." (Westminister Assemblies, Directory for Public Worship, Appendix-Touching Days and Places for Public Worship) Westminster Divines on Worship, The ...God is to be worshipped every where in spirit and in truth; as in private families daily, and in secret each one by himself; so more solemnly in the publick assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his word or providence, calleth thereunto.(WCF Chap 21 Sect. 6 ) Finally checking one more source lets look at the Larger Catechism Q 109 "The sins forbidden in the second commandment are, all devising, counselling, commanding, using, AND ANY WISE APPROVING, any religious worship not instituted by God himself; TOLERATING a false religion...corrupting the worship of God, adding to it, of taking from it, whether invented and taken up of ourselves, or received by good intent, or any other pretence whatsoever..." PLEASE EXCUSE THE MESS BELOW.
WE THOUGHT THAT YOU WOULD LIKE TO HAVE THE FOLLOWING QUOTATIONS
AVAILABLE IN AN UNORGANIZED STATE RATHER THAN NOT AT ALL.
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ZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZ Q. What are the decrees of God? A. The decrees of God are, his eternal purpose,, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass. (Westminster Shorter Catechism [1648], Question 7) Q. How does Christ execute the office of a king? A. Christ executes the office of a king, in subduing us to himself, in ruling, and defending us,and in restraining and conquering all his and our enemies. (Westminster Shorter Catechism [1648], Question 26) Q. Where is the moral law summarily comprehended? A. The moral law is summarily comprehended in the ten commandments. (Westminster Shorter Catechism [1648], Question 41) Q. What is Sin? A. Sin is any want of conformity unto, or transgression of, the law of God. (Westminster Shorter Catechism [1648], Question 14) Fathers and mothers, do not forget that children learn more by the eye than by the ear. No school will make such deep marks on character as home. The schoolmasters will not imprint on their minds as much as they will pick up at your fireside. Imitation is a far stronger principle with children than memory. What they see has a much stronger effect on their minds than what they are told. (J.C. Ryle, The Duties of Parents, p. 31) ...it is not irreligious, curious, or superfluous, but essentially wholesome and necessary, for a Christian to know, whether or not the will does any thing in those things which pertain unto Salvation. Nay, let me tell you, this is the very hinge upon which our discussion turns. It is the very heart of the subject. (Luther, Bondage of the Will) "...reveals more about the heritage of freedom we enjoy in this country than an entire shelf of conventional history books." George Grant on America's Christian History: The Untold Story by DeMar. The Psalms were adhered to as the sole matter of praise in the Reformed or Calvinistic Churches for more than a century and a half after the Reformation... into Britain... Every householder was required by enactment of Parliament to have in his house a Bible and Psalmbook in the vernacular language for the better instruction of themselves and their families in the knowledge of God; each person under the penalty of ten pounds. (John McNaughter, ed., The Psalms in Worship [SWRB], pp. 552-553.) The catholicity of the Psalter follows logically upon the demonstration of the proposition that, under God's design, the Psalms were inspired and providentially collected to be the manual of praise for the Church in all ages... the Psalter belongs exclusively to no one age of the Church... the Psalter belongs exclusively to no sect or denomination of the Church... It is the supreme advantage of the Psalm-singer that his songs are from God... On the other hand, it must ever remain the embarrassment of those who use uninspired compositions in the praise of God that their hymns are at best but human conceptions of the truth... They betray almost certainly in letter as in spirit a denominational bias. Uninspired hymns are, and of necessity must be sectarian... it follows that such hymns are subversive of the unity of faith; for by all the power of song to stir the heart and mold the thought and make theology they accentuate and perpetuate the differences that divide the Church. There is something truly anomalous in a Church preaching the unity of believers and praying the prayer of Christ that "all may be one," and at the same time singing the songs that by their sectarian bias and denominationalism foster the divisions thus deplored. Are such hymns necessary? We cannot believe that they are. (McNaughter, ed., The Psalms in Worship [SWRB], pp. 394-395.) ...the Church and State are two distinct independent societies, each having a distinct government of its own, self-sufficient and authoritative in its own province,and with reference to its own functions and objects. (Cunningham, Discussions on Church Principles [SWRB], p.208) Still Waters Revival Books PRESENTS The Quote of the Month (November 1991) "(D)avid is the Old Testament type of the inviolable majesty of Christ; and therefore his imprecations are prophetic of the final doom of all the hardened enemies of Christ and His Church; and in this sense the Christian appropriates them in prayer. Thus turned to account, they are a wholesome antidote to the religious sentimentality of our time, which shuts its eyes to the truth that God's wrath against impenitent despisers of His grace is at once necessary and salutary;-necessary, because demanded by the divine justice; salutary, because conducing to the victory and consummation of the kingdom of God. As such, they are simply an expansion of the prayer, Thy Kingdom come. For the Kingdom of God comes not only by the showing of mercy to the penitent, but also by the executing of judgement on the impenitent." (Kurtz, Zur Theol. ed. Psalmen, p. 173) ...(C)ertainly, they (the imprecatory Psalms-RB) ought never to be sung but with fear and trembling.... It has been justly said that "in a deep sense of moral evil, more perhaps than in anything else, abides a saving knowledge of God." (Dr. Arnold's life, p. 662) There is "a hatred of them that hate God," which is the invariable accompaniment and indispensable token of the love of God in the heart (Ps. 139:21-22). And sin is to be looked upon not only as a disease to be loathed, but as a violation of law which calls for punishment. As powerful witnesses for the truth that sin is hateful to God and deserving of His wrath and everlasting curse,-a truth which the world would fain forget,-the Imprecatory Psalms must be accounted worthy of their place in the divine Manual of Praise. William Binnie, The Psalms: Their History, Teachings, and Use. (London: Hodder and Stoughton, 1886), pp. 288-289. A major and indispensable aspect of our commitment to Christ involves our membership in, attendance at, worship in, and service through the local church. Church attendance and membership is expected and obligated on several grounds... (Ken Gentry, The Greatness of the Great Commission [ICE, 1990], p. 113) ...no disestablishment of religion as such is possible in any society. A church can be disestablished, and a particular religion can be supplanted by another, but the change is simply to another religion. Since the foundations of las are inescapably religious, no society exists without a religious foundation or without a law-system which codifies the morality of its religion... there can be no tolerance in a law-system for another religion. Toleration is a device used to introduce a new law-system as a prelude to a new intolerance... Every law-system must maintain its existence by hostility to every other law-system and to alien religious foundations or else it commits suicide. (R. J. Rushdoony, The Institutes of Biblical Law [Presbyterian & Reformed Publ., 1973], p. 5-6) Postmillennialism will again prevail, however, because it is the truth of God and His enscriptured word. As an eschatology of victory, it will inspire men with the power of God, and, as with great saints of old, and the Puritans of yesteryears, lead again and more enduringly to the triumph of Christ in every area, bringing every sphere of thought and action into captivity to Christ. (From Rushdoony's Introduction to J. Marcellus Kik's An Eschatology of Victory, [Presbyterian and Reformed], ix) What is a covenant? God comes before man and "lays down the law" - His law. Man must either conform to God by obeying His law or else be destroyed. As He told Adam, "Eat of the tree of the knowledge of good and evil, and you will die." God deals with men as a king deals with his subjects. his covenant is to prosper us when we obey and curse us when we rebel. (North & DeMar, Christian Reconstruction What It Is, What Is Isn't, p. 56) Two legitimate forms of godly vengeance exist: First, the absolute and perfect justice of God finally and totally administers perfect justice. History culminates in Christ's triumph, and eternity settles all scores. Second, the authorities ordained by God, parents, pastors, civil authorities, and others, have a duty to exercise the justice and vengeance of God. As themselves sinners, they can never do this perfectly, but imperfect justice can be justice still. A cloudy day cannot be called midnight; imperfect justice is not injustice. (R. J. Rushdoony, The Institutes of Biblical Law [Presbyterian & Reformed Publ., 1973], p. 123) ...that we seek not the things that are ours but those which are of the Lord's will and will serve to advance his glory. This is also evidence of great progress: that, almost forgetful of ourselves, surely subordinating our self concern, we try faithfully to devote our zeal to God and his commandments. (John Calvin, Institutes of the Christian Religion [Westminster, 1960 ed.], vol. 1, pp. 690-91.) This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs before-hand, do not only observe an holy rest, all the day, from their own works, words and thoughts about their worldly employments and recreations,but also are then taken up, the whole time, in the public and private exercises of His worship, and in the duties of necessity and mercy. (The Westminster Confession of Faith, Chapter 21, Section 8.) The Law of God must be perpetual. There is no abrogation of it, nor amendment of it. It is not to be toned down or adjusted to our fallen condition; but every one of the Lord's righteous judgements abideth tor ever. (Charles Spurgeon, Spurgeon's Sovereign Grace Sermons [Still Waters Revival Books, reprinted 1990], p. 54.) The worship of God is central. The central issue therefore is this: Which God should mankind worship? The God of the Bible or a god of man's imagination? (North & DeMar, Christian Reconstruction What It Is, What Is Isn't, p. 39) We know that we have come to know him if we obey his commands. The man who says, "I know him," but does not do what he commands is a liar, and the truth is not in him. (1 John 2:3, NIV) As Dr. F. Nigel Lee has said, "It is clear that the best place for a Presbyterian infant is inside the sanctuary at the time of his baptism and for ever thereafter - and not in a church nursery outside of the sanctuary and removed from his parents under the care of a hired nurse." Dr. lee advocates the same scheme outlined above (he refers to it as a "babies' room" rather than a "crying room"). He goes on to explain the importance of such a room: "Only when a Presbyterian baptized in infancy has faithfully lived in the house of the Lord from cradle to grave, has the covenant of grace really been correctly understood throughout ( 1 Cor. 7:3-5, 12-14; Eph. ^:1-4; Ps. 92: 13-14). (R. Bacon, Revealed to Babes: Children in the Worship of God [Old Path Publications, 1993], p. 63) Thus the Christian's attitude toward the homosexual should parallel his attitude toward other criminals. While not wanting them to be free to practice their sins without equitable punishment, the Christian still must have the compassion to evangelize those who face far worse punishment before the throne of God. The Christian should be concerned about purging social evil from his land, as well as to bring all who well repent to faith in Jesus Christ. To pit one duty against the other is to fail to be subject to what the whole Bible has to say on homosexuality. Homosexuality is not a civil right. We are not obligated to respect its practice and refrain from intervening against those who engage in it. Nut neither is homosexuality a bar to entering the kingdom of God through conversion. (Greg Bahnsen, Homosexuality: A Biblical View [Presbyterian and Reformed Publishing Company, 1978], p. 134) ...the subject matter is presented in global terms. It is presented against the background of a world in conflict. The recruit is made to feel that there is a great battle going on all aver the world. That this includes his own country, his own town, his own neighborhood, the block of flats in which he lives, the factory of office where he works. He is made to feel also that the period of history in which he happens to be living is a decisive one and theat he personally has a decisive role to play. He is part of a great, worldwide movement which is challenged on all sides, confronted by an implacable enemy and involved in a battle which will decide the course of history for generations ahead. (D. Hyde, Dedication and Leadership [Notre Dame, 1966], p. 52) Men cannot give a meaning to history that they themselves lack, nor can they honor a past which indicts them for their present failures (R. J. Rushdoony, A Biblical Philosophy of History, p. 135). To study the past does indeed liberate us from the present, from the idols of our own market place. But I think it liberates us from the past too... The unhistorical are usually without thinking about it, enslaved to a fairly recent past (C. S. Lewis, De Descriptione Temporum). Both quotes above cited in America: The First 350 Years by Steve Wilkins. This informative tape set and outline can be obtained from Covenant Publications, 224 Auburn Ave., Monroe, LA. 71201 USA. It is also an excellent home school and education resource. Still Waters Revival Books PRESENTS The Quote of the Month (Nov., 1992) A THEONOMIC KEY: DISTINGUISHING BETWEEN MORAL AND CEREMONIAL LAW The failure to recognize the moral/ceremonial distinction is a serious literary, ethical and theological mistake on the part of critics. Once we clearly understand what a "ceremonial" laws is,3 we should readily acknowledge the theological necessity of countenancing such a category. Critics often miss the fact that categories of the Old Testament law did not need to be written out in delineated literary subsections in order for them to be, nevertheless, clearly distinguishable by the Israelites. The objection of critics about the moral/ceremonial breakdown invents a difficulty where none hardly existed. With the coming of New Covenant revelation which helps us understand even better the meaning and purpose of Old Covenant com mands, the cogency and necessity of something like the moral/ceremonial distinction becomes all the more appar ent. It accounts for Paul's insistence on submission to case-law ("civil") provisions of the Old Testament (e.g., 1 Tim. 5:18), but refusal to see other ("ceremonial") laws as obli gatory (e.g., Gal. 2:3; 5:2, 6). Paul could do both without be ing in the least bit logically inconsistent. If the moral/ceremonial distinction is not recognized, then one renders the New Testament scriptures contradictory with respect to the Old Testament law. Paul declares that the law is holy and good (Rom. 7:12), and yet elsewhere that the law (in another sense, obviously) is a tutor that we are no longer under (Gal. 3:24-25; cf. 1 Cor. 9:20-21).4 5. A "ceremonial" (or restorative) law is one which has been "put out of gear" by the redemptive mission of Jesus Christ and redefinition of the New Covenant people of God - rather than a law (such as the case laws) which is differently applied today because of cultural differences. The latter category of commands would include even New Testament com mands (such as the story of the good Samaritan) which have nothing whatsoever to do with the monumental change brought in redemptive history by the work of Christ. 5. Greg Bahnsen. No Other Standard: Theonomy and Its Critics (Tyler, TX: Institute for Christian Economics, 1991), pp. 96-97. The responsibility of the civil magistrate is not limited to what respects his own well-being. He finds, from the revealed will of God, that there is another society of Divine appointment, co-ordinate with the state, but different from it in its nature and in its powers. He learns that the great aim of this society is to advance the interests of the Gospel among men, and to promote the cause of truth and righteousness in the world. He recongnises the visible Church of Christ as an institute appointed by Him for promoting His purposes of grace on earth, by means purely spiritual, and within a province altogether distinct from that of the state. In separate character and province, assigned by God to the Church and the state respectively, the civil magistrate is able to see the ground laid for co-operation between the two, without the risk of interference and collision. In the common ends which in some respects they contemplate or promote together, he acknowledges their mutual adaptation the one to the other, as friends and allies. Further still, in the fact that they are both ordinances of God, equally appointed by him, and equally responsible to Him, the civil magistrate is able to see that they have duties one to another in the way of promoting each others interests as fellow-workers in the same Master's service... Still further, this evidence of the Divine sanction given to the support and recognition of the Church by the state might be very greatly augmented by a consideration of those predictions in the regard to the future or millennial state of the Church, in which kings and kingdoms are especially represented as in the latter days bringing their gold and their honor unto it, and becoming the great instruments of promoting its spiritual interests. (James Bannerman, The Church of Christ [SWRB, 1869 reprinted 1991], pp. 131,132,133.) Certain ignorant persons, not understanding this distinction cast out the whole law of Moses, and bid farewell to the two Tables of the Law. For they think it obviously alien to Christians to hold to a doctrine that contains the "dispensation of death" (cf. II Cor. 3:7). Banish this wicked thought from our minds... we are not to refer solely to one age David's statement that the life of a righteous man is a continual meditation upon the law (Ps. 1:2), for it is just as applicable to every age, even to the end of the world. (John Calvin, Institutes of the Christian Religion [Westminster, 1960 ed.], pp. 361-362.) Capital Crimes in the Massachusetts Body of Liberties (1641) 1. If any man after legal conviction shall have or worship any other god, but the Lord god, he shall be put to death. 8. If any man lies with mankind as he lies with a woman, both of them have committed abomination, they both shall surely be put to death. 9. If any person commits adultery with a married or espoused wife, the adulterer and adulteress shall surely be put to death. Listed on pp. 95-96 of the Journal of Christian Reconstruction: Symposium on Puritanism and Law (Chalcedon, 1978-79). A not-well-know- publication of the Westminster Assembly is crucial here - namely, "The Directory for Family Worship." ...An indication of the seriousness with which the Puritans viewed this duty is given by an introductory statement, added by the assembly when it adopted the measure. We read: "...the Assembly doth require and appoint ministers and ruling elders to make diligent search and enquiry, in the congregations committed to their charge respectively, whether there be among them any family or families which use to neglect this necessary duty; and if any such family be found, the head of the family is to be first admonished privately to amend his fault... after which reproof, if he still be found to neglect family worship, let him be, for his obstinacy in such offence, suspended and debarred from the Lord's Supper, as being firstly esteemed unworthy to communicate therein, till he amend." The conducting and exercise of family worship was made an object of the discipline of the Scottish Church. This is not at all out of character and harmony with the general Puritan conviction with respect to family worship. Singular in this regard was the Puritan conception of the family or household as a "little church." Perkins described the family a a little church, Gouge called it the "seminary of the Church and commonwealth..." and Baxter characterized the as "a church... a society of Christians combined for the better worshipping and serving God." Lewis Bayly taught that "what the preacher is n the pulpit, the same the Christian householder is in his house." He was quoting Augustine.In the morning they gathered to call upon the name of God before they began the works of their respective callings. In the evening, when the family had known the blessing of God upon the labor of the day, they prayed for the protection of God through the night. (R. Flinn, "The Puritan Family and the Christian Economy," Journal of Christian Reconstruction: Symposium of the Family, Winter, 1977-78.) It is to be understood that the Bible was the central reading matter in all households, for these people were Protestants who shared Luther's belief that printing was "God's highest and extremest act of Grace, whereby the business of the Gospel may be driven forward." Of course, the business of the Gospel may be driven forward in books other than the Bible, a for example in the famous Bay Psalm Book, printed in 1640 and generally regarded as America's first best seller. (Postman, Amusing Ourselves to Death-Public Discourse in the Age of Show Business, [A Penguin Book, 1985], pp. 32.) The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in scripture, or by good and necessary consequence may be deduced from scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. (The Westminster Confession of Faith [1647], 1:6.) The inference, then, plainly is that no church can hope to maintain a homogeneous character; no church can be secure either of purity or peace, for a single year; nay, no church can effectually guard against the highest degrees of corruption and strife, without some test of truth, explicitly agreed upon, and adopted by her in her ecclesiastical capacity: something recorder, something publicly known, something capable of being referred to when most needed, which not merely this of that private member supposes to have been received, but to which the church as such has agreed to adhere, as a bond of union. In other words, a church, in order to maintain the "unity of the Spirit in the bond of peace and love," must have a creed - a written creed - to which she has formally given her assent, and to a conformity to which her ministrations are pledged. As long as such a test is faithfully applied, she cannot fail of being in some good degree united and harmonious. And when nothing of the kind is employed, I see not how she can be expected, without a miracle, to escape all the evils of discord and corruption. (Samuel Miller, Doctrinal Integrity: The Utility and Importance of Creeds and Confessions, [PHP reprint., 1989], pp. 10-11.) A Seminary education is not a guarantee of the candidate's fitness for the Christian ministry... Said Miller: "Unless we examine with caution, and select with sacred care; unless we take counsel of our fears, as well as of our sanguine hopes; unless we learn the unwelcome art of repressing the forward, and rejecting the unworthy - as well as the more pleasing task of encouraging the modest and the timid; we shall, in the midst of all our honest zeal for the cause of Christ, be in danger of filling the Church with drones and pests, with clerical ignorance, imbecility, heresy, and carnal ambition, while we fondly dream that we are preparing faithful laborer for her service (Reed citing Samuel Miller in his introductory essay to An Able and Faithful Ministry). What Christian Reconstructionists argue is that virtually all schools of biblical interpretation today, and too often in the past (excepting only the Puritans), have been far closer to dispensationalism's hermeneutic principle - 'the commands of the Law are presumed to be no longer binding except where the New Testament repeats or ratifies them'- than to the theonomists' hermeneutical principle, also correctly summarized by Bowman: '[T]he commands of the Law are Presumed to be binding today except where the New Testament modifies them or sets them aside in some manner.' This is why Christian reconstructionism does represent a break with traditional Protestant theology, not in the details of theology - our distinguishing theological beliefs have all been preached before within orthodox circles - but in our packaging of a unique, comprehensive system: Predestination, covenant theology, biblical law, Cornelius Van Til's presuppositional apologetics, and postmillennialism (North, Tools of Dominion, p. 14). "...the defenders of the Byzantine tradition ought to desist from all statements suggesting or implying that defenders of any other view necessarily risk a heterodox view of scripture" (Carson, The King James Version Debate: A Plea for Realism, p.123). "The English word 'creed' is derived from the Latin 'credo,' which simply means 'I believe.' ...Anyone who thinks of God in a particular way has a 'encreeded' a view of God, whether or not this 'creed' is put in writing." From: The Usefulness of Creeds by Ken Gentry. "Family worship is the most ancient as well as the holiest of institutions. It is not an innovation against which people are readily prejudiced; it began with the world itself. It is evident that the first worship which the first man and his children paid to God could be nothing else that family worship, since they constituted the only family which then existed on the earth. 'Then,' says Scripture, 'began men to call upon the name of the Lord.' Family worship must indeed have been for a long time the only form of worship addressed to God in common; for as the earth still remained to be peopled, the head of every family went to live separately; and, as a high priest unto God in the place which was alloted to him, he offered unto the Lord of the whole earth the homage due to him, with his wife, his sons and daughters, his man-servants and maid-servants." From the bound photocopy or cassette: Family Worship: Motives and Directions for Domestic Piety by J. H. Merle d'Aubigne But there is a spiritual light required, that we may discern the glory of this worship, and have thereby an experience of its power and efficacy in reference unto the ends of its appointment. This the church of believers hath. They see it as it is a blessed means of giving glory unto God, and of receiving gracious communications from him; which are the ends of all the divine institutions of worship: and they have therein such an experience of its efficacy, as gives rest, and peace, and satisfaction, unto their souls. For they find, that as their worship directs them unto a blessed view, by faith, of God in his ineffable existence, with the glorious actings of each person in the dispensation of grace, which fills their hearts with joy unspeakable; so also, that all graces are exercised, increased, and strengthened in the observance of it, with love and delight. But all light into, all perceptions of this glory, all experience of its power, was, amongst the most, lost in the world. I intend, in all these instances the time of the papal apostasy. Those who had the conduct of religion could discern no glory in these things, nor obtain any experience of their power. Be the worship what it will, they can see no glory in it, nor did it give any satisfaction to their minds; for having no light to discern its glory, they could have no experience of its power and efficacy. What, then, shall they do? The notion must be retained, that divine worship is to be beautiful and glorious. But in the spiritual worship of the gospel they could see nothing thereof; wherefore they thought necessary to make a glory for it, or to dismiss it out of the world, and set up such an image of it as might appear beautiful unto their fleshly minds, and give them satisfaction. To this end they set their inventions on work to find out ceremonies, vestments, gestures, ornaments, music, altars, images, paintings, with prescriptions of great bodily veneration. This pageantry they call the beauty, the order, the glory, of divine worship. This is that which they see and feel, and which, as they judge, doth dispose their minds unto devotion. Without it they know not how to pay any reverence unto God himself; and when it is wanting, whatever be the life, the power, the spirituality of the worship in the worshippers--whatever be its efficacy unto all the proper ends of it--however it be ordered according unto the prescription of the word,--it is unto them empty, indecent; they can neither see beauty nor glory in it. This light and experience being lost, the introduction of beggarly elements and carnal ceremonies in the worship of the church, with attempts to render it decorous and beautiful by superstitious rites and observances,--wherewith it hath been defiled and corrupted, as it was and is in the Church of Rome,--was nothing but the setting up a deformed image in the room of it. And this they are pleased withal. The beauty and glory which carving, and painting, and embroidered vestures, and musical incantations, and postures of veneration, do give unto divine service, they can see and feel; and, in their own imagination, are sensibly excited unto devotion by them. But hereby, instead of representing the true glory of the worship of the gospel, wherein it excels that under the Old Testament, they have rendered it altogether inglorious in comparisonof it; for all the ceremonies and ornaments which they have invented for that end come unspeakably short, for beauty, order, and glory, of what was appointed by God himself in the temple,--scarce equalling what was among the Pagans. It will be said, that the things whereunto we assign the glory of this worship are spiritual and invisible. Now, this is not that which is inquired after; but that whose beauty we may behold, and be affected with: and this may consist in the things which we decry, at least in some of them;--though I must say, if there be glory in any of them, the more they are multiplied the better it must needs be. But this is that which we plead:--men, being not able, by the light of faith, to discern the glory of things spiritual and invisible, do make images of them unto themselves, as gods that may go beforethem; and these they are affected withal: but the worship of the church is spiritual, and the glory of it is invisible unto eyes of flesh. So both our Saviour and the apostles do testify in the celebration of it: "We are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel," Heb 12:22-24. The glory of this assembly, though certainly above that of organs, and pipes, and crucifixes, and vestments, yet doth not appear unto the sense or imagination of men. That which I design here is, to obviate the meretricious allurements of the Roman worship, and the pretences of its efficacy to excite devotion and veneration by its beauty and decency. The whole of it is but a deformed image of that glory which they cannot behold. To obtain, and preserve in our hearts, an experience of the power and efficacy of that worship of God which is in spirit and in truth, as unto all the real ends of divine worship, is that alone which will secure us. Whilst we do retain right notions of the proper object of gospel worship, and of our immediate approach by it thereunto,--of the way and manner of that approach, through the mediation of Christ, and assistance of the Spirit; whilst we keep up faith and love unto their due exercise in it(wherein, on our part, the life of it doth consist), preserving an experience of the spiritual benefit and advantage which we receive thereby, we shall not easily be inveigled to relinquish them all, and give up ourselves unto the embraces of this lifeless image.* *Owen, John. "The Chamber of Imagery in the Church of Rome Laid Open; or, An Antidote Against Popery," from Sermons To The Nation in Works volume 8, (Banner of Truth reprint), pp. 558-560. Again, although the practice of the Levitical elements has most certainly been abolished by God, the usefulness of their knowledge has not been. It is most sad to see the confusion which exists when these are confounded. Some, acknowledging the usefulness of the knowledge of these symbolic things, falsely conclude that they may appropriate the practice of them into evangelical worship. This type of thinking is usually motivated by a desire for musical instrumentation, etc., in evangelical worship. This is appropriation is without command, inference, or example as being an element of the new covenant cultus. They suppose that these things assist their worship, because they make a pleasant impression on them, which they assume is a devotional spirit. This impression, however, may be nothing more than a sensuous pleasing of their constitutional nature(1 Sam. 16:14-23), which may counterfeit as a Spirit caused impression on their souls. Similar arguments have been forwarded by advocates of images and statues for assistance in worship. In this case, the only thing that can hold back the introduction of incense, censers, the erection of altars, the lighting of candles and other various abominations into Christian worship, is human authority. Such an authority is insufficient, as a glance at Rome confirms. Others, on the other hand, belittle the cognitive value of these Levitical elements because of the abrogation of their practice, and therefore conclude that it is necessary--since God has not given us a "new testament" song book--to take it upon themselves to introduce uninspired compositions into evangelical worship. The inference they make is, that God has delegated to the will of uninspired men the accomplishment of what He voluntarily left incomplete! This type of inference, besides being incipient liberalism, is characterized by a dispensational type of mind-set: it overemphasizes the discontinuities between the testaments, because it refuses to see the solidarity of God's work in redemptive history. They cannot, therefore, appreciate the sufficiency of God's Psalter. These two opposite perspectives, however, meet in the fact that they, at least by their actions, deny the sufficiency and final authority of the word of God for directing Christian worship. Today the idea of Christian worship is generally amorphous. Christians may have a definite idea what they are saved from, but the worship they are saved to, in this life, is often only the nebulous result of human wisdom. History shows it has not always been so. By God's blessing, may history repeat itself in this regard! The Reformation Observer at 11124 NE Halsey, Box 411,, Portland, OR, 97220 USA (Volume 1, No. 2). The following quote is regarding the book Far From Rome. As Carlos Eire points out (on page 188) in his masterful Reformation study War Against the Idols, Guillaume (William) Farel, an eminent 16th century leader of Reformation in France and Switzerland (and friend and mentor to John Calvin), believed that: "Catholic worship is evil, sinful and dangerous. It is not merely corrupt piety, it is false religion, and as such can bring damnation." Today, many have forgotten the great gains made during the Reformation. Gains made at great cost, laid on a biblical foundation and the blood of faithful Protestant martyrs. Many Evangelicals have now embraced the heresy of Arminianism and rejected the regulative principle of worship - the specific teachings which our Reformed forefathers died for. These were the two major features of the Reformation's rejection of Romanism. It is no surprise then that these same Evangelicals are now bowing low to make a compact with the devil's daughter - Rome. Any book that reaches out, such as Far From Rome does, warning of the blasphemy and apostasy of the "mother of harlots," exposing the great Roman Catholic abomination, and encouraging separation from and testimony against this exceedingly deceptive evil, is to be welcomed! Your Servant in Christ, Reg Barrow President, Still Waters Revival Books Still Waters Revival Books PRESENTS The Quote of the Month (May, 1992) JESUS CHRIST, LORD OF POLITICS! Jesus Christ is the unrivalled monarch of the political process of the United States of America (and all other nations, and tongues, and kings-RB). Christians have the duty to declare His lordship in the American political arena; and they may not rest until His divine rights and absolute authority are recognized and submitted to in the executive, legislative, and judicial branches of our civil government at the national, state, and municipal levels. For a Christian to seek anything less is to act as if Christ is something less than what He, in fact, is-King of kings and Lord of lords, Who possesses all authority and power in heaven and on earth (Matt. 28:18). Neutrality in politics is rebellion against the Lord Christ. An example of proper zeal for the crown rights of Jesus Christ was Rev. James Henry Thronwell, who, in 1861, fought for the following preamble to be included in the constitution of the Confederacy:5 "Nevertheless we, the people of these Confederate States, distinctly acknowledge our responsibility to God, and the supremacy of His Son, Jesus Christ, as King of kings and Lord of lords; and hereby ordain that no law shall be passed by the Congress of these Confederate States inconsistent with the will of God, as revealed in the Holy Scriptures."6 7. Joe Morecraft, With Liberty and Justice For All, (Sevierville, TN: Onward Press, 1991), pp. 137, 138. See the cover of our May/92 catalogue or page 29-40% off! 7. "Thornwell's Theocracy," in Presbyterian Heritage, Vol. 1, No. 1, published by Atlanta Christian Training Center, Atlanta, GA (Cited in Morecraft, With Justice & Liberty For All, pp. 137, 138). "Go to, now, you whom the spiritual worship of the gospel is despised; [you] that - unless it be adorned, as you say (or rather defiled), with the rites and ceremonies of your own invention - think there is no order, comeliness, or beauty in it! Set yourselves to find out whatever pleaseth your imaginations; borrow this of the Jews, that of the Pagans, all of the Papists that you think conducing to that end and purpose; lavish gold out of the bag for the beautifying of it; - will it compare with this glory of the worship of the gospel, that is all carried on under the conduct and administration of the glorious High Priest? (i.e. the Lord Jesus Christ - RB) ... The world is apt to despise the worship of the saints, as mean and contemptible, - unmeet for the majesty of God. This puts them on the inventing of what they suppose more glorious and beautiful, though God abhors it!" THE NATURE AND BEAUTY OF GOSPEL WORSHIP by John Owen from vol. 9 of his Works The Public school has become the established church of secular society. (Ivan Illish cited in Klicka, Chris The Right Choice, The Incredible Failure of Public Education & the Rising Hope of Home Schooling - An Academic, Historical, Practical, & Legal Perspective [Oregon: Noble Publishing Assoc., 1992], p. 75). I think that the most important factor moving us toward a secular society has been the educational factor. Our schools may not teach Johnny to read properly, but the fact that Johnny is in school until he is sixteen tends to lead toward the elimination of religious superstition. (Blanchard in The Humanist cited in Klicka, Chris The Right Choice, The Incredible Failure of Public Education & the Rising Hope of Home Schooling - An Academic, Historical, Practical, & Legal Perspective [Oregon: Noble Publishing Assoc., 1992], p. 75). 1. Greg Bahnsen in Theonomy An Informed Response (Tyler, TX: ICE, 1991), p. 92, cites J. Gresham Machen from "Christianity and Culture," Education, Christianity, and the State (Jefferson, MD: The Trinity Foundation, [1913] 1987), pp. 49-50, 51, 52. 2. Ibid., p. 57 3. "The Necessity of the Christian School" (1934), ibid., p. 77. 1. Spurgeon, Charles. Spurgeon's Sovereign Grace Sermons (Edmonton, AB: Still Waters Revival Books, reprint 1990) pp. 129-130. See SWRB catalogue page 24, this title is now 50% off. 2. Boettner, Loraine. The Reformed Faith (Presbyterian and Reformed Publ., [1983] seventh printing 1989), p. 2. See catalogue page 23, this title now 35% off. 6. "How Best to Secure a Return to the Use of the Psalms in the Ordinance of Praise" The Psalms in Worship (Edmonton, Alberta: Still Waters Revival Books, [1907] 1992), Appendix. See cover of catalogue or page 25-first copy 75% off, subsequent copies 50% off! 7. Cf. Jacqueline Kasun, The War Against Population: The Economics and Ideology of Population Control (San Francisco, CA: Ignatius, 1988).-RB (Reg Barrow) 8. For a succinct and excellent explanation of the law of God concerning sexuality (i.e. the seventh commandment) see The Westminster Larger Catechism in the Westminster Confession of Faith (Glasgow, Scotland: Free Presbyterian Publications, [1648] reprinted 1994), questions and answers 137-139, found on pages 222-225 of this edition.-RB 9. Cf. David Hall, ed., Welfare Reformed: A Compassionate Approach (Presbyterian and Reformed Publishing/Legacy Communications, 1994). 10. Cf. George Grant,The Family Under Siege: What the New Social Engineers Have in Mind for You and Your Children (Minneapolis, Minnesota: Bethany House Publishers, 1994). 11. Cf. Steve Schlissel, The Right to Death (cassette distributed by Still Waters Revival Books) and E. Calvin Beisner, Man, Economy, and the Environment in Biblical Perspective (Moscow, ID: Canon Press, 1994).-RB 12. Charles Church, A Word on Working Mothers (Mt. Carmel Publications, n.d.) or Jane Schulz, The Christian Woman's Place (n.p., n.d.). 13. Cf. Charles Provan, The Bible and Birth Control (Monongahela, PA: Zimmer Printing, 1989) or Steve Schlissel, Birth Control and the Christian (cassette). 14. Cf. Mary Pride, The Way Home: Beyond Feminism, Back to Reality (Wheaton, IL: Crossway Books, Thirteenth printing 1993) or Mary Pride, All the Way Home: Power for Your Fam ily To Be its Best (Wheaton, IL: Crossway Books, Second printing 1989).-RB 15. Cf. Charles Provan, The Bible and Birth Control (Monongahela, PA: Zimmer Printing, 1989) or the cassette sermon Birth Control and the Christian by Steve Schlissel. 16. Cf. George Grant, Legislating Immorality: The Homosexual Movement Comes Out of the Closet (Moody Press/Legacy Communications, 1993), George Grant or the video Gay Rights - Special Rights: Inside the Homosexual Agenda (Hemet, CA: Jeremiah Films, 1993).-RB 17. Cf. Steve Schlissel AIDS and the Wrath of God (cassette).-RB 18. For "a pro-life weapon of unprecedented might" obtain a copy of the video Hard Truth co-produced by American Portrait Films, The Center for Bio-Ethical Reform and Reel to Real Min istries. 19. See the video The Right to Kill (Cleveland, OH: American Portrait Films, 1989).-RB 20. Cf. The video set Hells Bells: The Dangers of Rock 'n' Roll written and produced by Eric Holmberg of Reel to Real Ministries (P.O. Box 4145, Gainesville, FL 32613) for docu men tation regarding this point.-RB 21. Proverbs 8:36-RB 22. Cf. Erik von Kuehnelt-Ledden, Leftism Revisited: From de Sade and Marx to Hitler and Pol Pot (Washington, DC: Regnery Gateway, 1990). To be tempered with Samuel Rutherfurd, A Free Disputation Against Pretended Liberty of Conscience (London, England: Andrew Cook, 1649) and George Smeaton, The Scottish Theory of Ecclesiastical Establishments (Edinburgh, Scot land: Lyon & Gemmell, 1875).-RB 23. See the Puritan book The True Bounds of Christian Freedom (Edinburgh, Scotland: Banner of Truth, [1645] 1978) by Samuel Bolton, Dr. Greg L. Bahnsen's By This Standard: The Authority of God's Law Today (Tyler, TX: Institute for Christian Economics, 1985), or Dr. Bahnsen's cassette set The Theonomic Thesis, for more study concerning the Lord's perfect law of life.-RB 24. This entire quotation, excepting the footnotes, is taken from: Franklin Sanders, Heiland (Hamilton, Bermuda: Machrihanish Limited, 1986), pp. 176-181. This novel is set in 2020 A.D. when America is divided into two societies: the Insiders and the Freemen. One is founded on the worship of death - the other on a new obedience to God (backcover). It takes a look at one scenario of where the ideas being promoted today, both Godly and ungodly, could lead us in a quarter of a century. Fascinating reading! This quotation (July, 1994) has been brought to you by Still Waters Revival Books. For a complimentary copy of our large discount Christian book, cassette, and video catalogue write: SWRB(Q) 4710-37A Ave, Edmonton, AB, Canada T6L 3T5.-RB 25. Kennedy, John. Cited in the bound photocopy of Hyper-Evangelism (Published as a bound photo copy by Still Waters Revival Books, reprinted 1992). Please feel free to copy and distribute this sheet, it is not copyrighted in any way! Also, write SWRB at 4710-37A Ave. Edmonton AB Canada T6L 3T5 for a com plimentary catalogue containing discounted Reformed books, tapes and videos (and some free samples newsletters too). 1. Glasgow, James. The Apocalypse Translated and Expounded (Edinburgh: T. & T. Clark, 1872), p. 507n. Available exclusively, in bound photocopy format, from SWRB for $30 postpaid. Also, write: SWRB 4710-37A Ave. Edmonton AB Canada T6L 3T5, for our complimentary catalogue carrying Reformed books, cas settes, videos, tracts, etc. at discount prices. 2 "Psalm 1A" The Book of Psalms for Singing (Pittsburgh, PA: Crown and Covenant Publications, 1973). See catalogue, page 18-10% off! 3. A "ceremonial" (or restorative) law is one which has been "put out of gear" by the redemptive mission of Jesus Christ and redefinition of the New Covenant people of God - rather than a law (such as the case laws) which is differently applied today because of cultural differences. The latter category of commands would include even New Testament com mands (such as the story of the good Samaritan) which have nothing whatsoever to do with the monumental change brought in redemptive history by the work of Christ. 4. Greg Bahnsen. No Other Standard: Theonomy and Its Critics (Tyler, TX: Institute for Christian Economics, 1991), pp. 96-97. 5. Joe Morecraft, With Liberty and Justice For All, (Sevierville, TN: Onward Press, 1991), pp. 137, 138. See the cover of our May/92 catalogue or page 29-40% off! 6. "Thornwell's Theocracy," in Presbyterian Heritage, Vol. 1, No. 1, published by Atlanta Christian Training Center, Atlanta, GA (Cited in Morecraft, With Justice & Liberty For All, pp. 137, 138).