Archive for June, 2016

SCRBPC ’16 lecture titles as of today

June 30, 2016 1 comment

Drs. Stefan T. Lindblad, B.A. in History and Classics from Seattle Pacific University, M.Div. from Westminster Seminary California and the Institute of Reformed Baptist Studies, and Ph.D. candidate in Systematic and Historical Theology at Calvin Theological Seminary, is our speaker at this fall’s conference. The conference will be held on October 24-25, 2016.

Here are the lecture titles thus far:

1. Tremendum Mysterium: A Historical and Theological Primer on the Divine Decree

2. The Will of God: One or Three?

3. Christ & the Decree Revisited

4. A Prelude to Dordt: Arminius & Trelcatius at the University of Leiden



Source [SCRBPC]

Charles Spurgeon’s Letters-Letter 71


WESTWOOD, April 20, 1889.


I have been thinking much of you in your loneliness. I would have driven over, but I have double work just now. Is there anything big or little I can do for you, or get for you? If so; do write me. Mrs. B told me all about you and the three darlings. God bless them all, and their dear mother.

Yours ever heartily,


A Reformed Baptist Perspective on Public Theology: The Ministry of Paul, Part I

theroadofgrace and William F. Leonhart III

You can read earlier posts in this series by clicking on the links below:

An Introduction

Augustine’s Two Cities

Two Kingdoms in Luther

The Reformed Confessions (Part I)

The Reformed Confessions (Part II)

The Reformed Confessions (Part III)

Sphere Sovereignty in Kuyper

Redemption and Creation in Kuyper

John the Baptist

The Prophet Amos

The Incarnate Lord (Part I)

The Incarnate Lord (Part II)

The Incarnate Lord (Part III)

Introduction to the Book of Acts

The Ministry of Peter and John in Acts


In the previous blog, we examined the public ministry of Peter and John in order to develop an understanding of the public theology presented in Acts. As most readers of this blog know, the primary figure in the narrative of Acts switches from Peter to Paul after Acts 13. In this blog, we will begin our discussion on the public theology of Paul as presented in Acts. In particular, we will focus on four events during Paul’s first and second missionary journeys.

Paul at Lystra

We begin by examining the events surrounding Paul’s first missionary journey with Barnabas. In Acts 14:8-18, Luke records the account of a lame man being healed by the hands of Paul….




Read the entire article here.

The Wednesday Word: Is His ability enough for You? Part 1

In Christ Jesus, there is an immense strength available for believers. When His salvation first apprehended us, we began to comprehend our nothingness and entire dependence on Jesus. Even now, as His followers, we are still confronted by our weakness apart from Him. This is good, for it keeps us in a place of brokenness and dependency. It’s a place where we can learn that His ability is enough.

When we consider Christ’s ability, it’s good to contemplate, for example, His skill at answering our prayers. We read, “Now unto Him that is able to do exceedingly abundantly above all that we ask or think—–” (Ephesians 3:20). This is an astonishing scripture! If this gets a hold of us, it will cause us to realize that Jesus really is enough. Let’s take a moment and look more closely at this verse and see what it says to us.

It begins by declaring’ “Unto Him”. All prayer starts, with Him, with Jesus. He is the ultimate prayer warrior. But who is He? He is the God/Man, the Maker of Heaven and earth. He is the one to whom all power in Heaven and earth is given. Our verse next informs us that,

He is able:

Jesus is the able one. He is able to save to the uttermost (Hebrews 7:25): He is able to make us stand (Romans 14:4): He is able to establish us (Romans 16:25): He is able to help us when we are tempted (Hebrews 2:18) and He is able to keep us from falling and to present us faultless in Heaven (Jude 1:24). He is enough for every situation we face.

He is able to do:

He is the one who gets things done. When He opens a door no one can shut it, when He closes a door no one can open it. He is the God of all-power who does according to His will. He is enough!

He is able to do all:

Nothing is too difficult for the Lord! He is the great and mighty God and who can withstand Him? He commands the winds and the waves to be silent and they obey. He can calm all the storms in our lives—is this enough for us?

He is able to do all we ask.

He is able to make good every promise He has ever made. We, therefore, need to get into the habit of asking! Just think of the extravagant love and power there is for us. Reflect on Romans 8:32; which tells us that we shall be freely given all things with Christ.

He is able to do all we ask and think.

This almost gets scary! He is able to do all that we think. This means that, in Jesus, there are limitless possibilities. There is an inexhaustible fullness of grace, mercy and provision which our prayers can never drain.

Spurgeon says, “Have you not, at times, been filled with great thoughts of what God might do with you? Have you not imagined how He might use you for His Glory? He can do more than you have dreamed! Turn your pleasant dreams into fervent prayers and it may yet please the Lord to make you useful to an amazing degree—so that you shall be astonished at what you will accomplish. If of a humble shepherd lad He made a David, He may do the same with you!”

He is able to do above all we ask or think.

To know that He can do all we ask or think is good enough for me, but now to be told that He is able to do above all that we ask or think is enough to make a Presbyterian shout! He is able to do more than we ask or think! Isn’t it time for us to get a bigger vision of the greatness of Jesus and His ability?

As John Newton wrote,

“Thou art coming to a King,

Large petitions with thee bring;

For His grace and power are such,

None can ever ask too much.”

He is enough!

And that’s the Gospel Truth!

To be continued.

Miles Mckee

Attributes of God: Omniscience- Book 2- Chapter 2- Section 5

Book Second




In their stupidity, men have worshipped gods of wood and stone, which having eyes, see not, and having ears, hear not; but the deity that the Bible makes known, is a God of knowledge.[41] Even natural religion teaches that the maker and governor of the world must possess intelligence; and the degrading idolatry which worshipped birds, four-footed beasts, and creeping things, was contrary to reason, as well as to revelation.

The MODE of God’s knowledge we cannot comprehend. Scripture and reason unite in teaching that his thoughts are not as our thoughts. We derive our best conception of his knowledge from our own mental operations; but we ought to be careful not to think of him as altogether such an one as ourselves. As he differs from all creatures, in mode of presence and of duration, so he differs, in mode of knowledge, from all other intelligent beings.

God does not acquire knowledge after our mode. We acquire knowledge of external objects by means of our bodily senses; but God has no body, and no organs of sense like ours. We learn the less obvious relations of things by processes of reasoning, which are often tedious and laborious, but God has no labor to acquire knowledge, and suffers no delay in attaining it. All things are naked, and open to his eyes.[42] We learn much by the testimony of others; but God is not dependent for knowledge on information received from any of his creatures. We obtain knowledge of our own mental operations by means of consciousness; and, as this is without any process of reasoning, and not by our bodily senses, or the testimony of others, it may give us the best possible conception of God’s mode of knowledge. All things which he knows are before his mind as immediately and completely as the states and operations of our minds are before our consciousness; but our best conceptions fall infinitely short of the incomprehensible subject. As the heavens are higher than the earth, so are his thoughts higher than our thoughts.[43]

God does not hold his knowledge in possession, after our mode. The great store-house of our knowledge is memory, a wonderful faculty, with which the human mind is endowed. Without it, all knowledge would pass from the mind, as the image passes from a mirror, when the object producing it has gone by. But if God’s duration is without succession, there is, with him, no past to remember; and therefore memory, with him is something wholly different from what it is with us. His whole mode of life differs so widely from ours, that we cannot attribute human faculties to him, without degrading his divinity.

In our study of God’s attributes, it is important to remember, at every step of our progress, that they are all incomprehensible to us. We should do this, not only for the sake of humility, but to guard us against erroneous inferences, which we are liable to draw from our imperfect conceptions of the divine nature. It is instructive to notice how far the elements of these conceptions are derived from what we know of our own minds. No combination of such elements can possibly give us adequate conceptions of the eternal and infinite Mind. Even the Holy Scriptures, which reveal God to us, do not supply the elementary conceptions necessary to a perfect knowledge of God. They speak to human beings in human language, and the knowledge which they impart is sufficient for our present necessities, and able to make us wise to salvation; but we should remember, that human language cannot express to us what the human mind cannot conceive, and, therefore, cannot convey a full knowledge of the deity.

Much of human knowledge consists of mere negations. Frequent exemplifications of this occur in our study of the divine attributes. What God’s spirituality is, we cannot positively know; but we know that it is not matter. What God’s eternity is, we cannot comprehend but, in our labor to comprehend it, we stretch our positive conception of duration to the utmost possible extent, and at length seek relief in the negative ideas–without beginning, without end, without succession. These negations mark the imperfection of our knowledge. God’s knowledge is direct and positive, and he seeks no relief in the negations that we find so convenient.

God does not use his knowledge after our mode. For the proper directing of actions, knowledge is necessary, both of things actually existing, and of things, the existence of which is merely possible. Out minds possess both these kinds of knowledge to a limited extent, and use them in an imperfect manner. In the study of history and geography we acquire knowledge of things which are, or have been, in actual existence. Arithmetic treats of number, and geometry of magnitude; but these sciences do not teach the actual existence of anything. By reasoning from the abstract relations and properties of things, our minds are capable of determining what would, or might exist, in supposed cases; and, by this process, our knowledge extends into the department of things possible. This knowledge is necessary to choice; and, therefore, to voluntary action. If but one thing were possible, there would be no room for choice; and we must know the things possible, before we can choose. God has perfect knowledge of things possible, and these depend on his power. He has, also, perfect knowledge of things actual, and these depend on his will. He knew how many worlds he could create, and how many kinds of plants and animals; and out of these he chose what worlds, plants, and animals, should exist. According to our mode of conception, the knowledge of things possible precedes the will or purpose of God, and the knowledge of things actual follows it. But we dare not affirm that there is any succession of thought in the divine mind. How God uses his knowledge, in counsel, or in action, we cannot comprehend.

The EXTENT of God’s knowledge is unlimited. He knows all things; all things possible, and all things actual. He knows himself perfectly, though unknown by any other being. The attributes which we labor in vain to comprehend, he understands fully. His ways, to us unsearchable, are fully known to him from the beginning of his works. All creatures are known to him, and everything that appertains to them: the angels of heaven, the men who inhabit the earth, and every living thing, even to the sparrow, or young ravens, he knows, and carefully regards. The thoughts of the mind he understands, and the secrets of every heart he fully searches.

All events, past, present, or future, are known to God. Past events are said to be remembered by him; and he claims the foreknowledge of future events, challenging false gods to a comparison with him in this respect.[44] His foreknowledge of future events is proved by the numerous predictions contained in the Bible, that have proceeded from him. It was given to the Israelites,[45] as a rule for distinguishing a true prophet of the Lord, that his predictions should be fulfilled; but a foreknowledge of future events could not be imparted to them from the Lord, if the Lord himself did not possess it.

The mode of God’s foreknowledge we cannot comprehend. He sees present things not as man sees, and remembers the past not in the manner of human memory. It is, therefore, not surprising that we cannot comprehend the mode of his knowledge; and especially of his foreknowledge, in which we least of all, resemble him. We have some knowledge of the present and the past; but of the future we have no absolute knowledge. We know causes at present existing, from which we infer that future events will take place; but an absolute foreknowledge of these future events we do not possess. Some cause, of which we are now not aware, may intervene, and disappoint our expectation. The phenomena of nature, which we expect with the greatest confidence, such as the rising of the sun, the occurrence of an eclipse, are foreknown only on the condition that the present laws of nature shall continue to operate, without change or suspension. But the Author of Nature may interpose, and change the present order of things. On the supposition that God has a perfect knowledge of all the causes now operating; that there are fixed laws which determine the succession of events; and that God perfectly understands these laws; we may comprehend that God can infallibly predict things to come. No being but himself can interfere with the order of things which he has established. This mode of foreknowledge we can, in some measure, conceive; but the supposition which it involves, that all events take place according to an established order of sequence, many are unwilling to admit. They maintain that events dependent on the volitions of free agents, do not so occur; and, therefore, cannot be foreknown after this manner.

Some, who adopt the view last mentioned, deny that God foreknows future events, dependent on human volitions. They nevertheless attribute omniscience to him, and understand it to be the power of knowing all things. They say that, as omnipotence signifies a power to do all things, without the doing of them, so omniscience signifies the power to know all things, without knowing of them.. There is clearly a mistake here in language. As omnipotence signifies all power, so omniscience signifies all knowledge; and God does not possess omniscience, if he possesses merely the power to know, without the knowledge itself. But it may be questioned, whether, according to the theory, God has even the power to know. The power of God might have excluded such contingencies from existence; but, after having opened the door, it is difficult to understand how any power could foreknow, what things will enter, if they are in their nature unforeknowable. But the strongest possible objection lies against the theory, in that it is opposed to fact. God has predicted very many events dependent on innumerable volitions of free agents, and, therefore, must have foreknown them. Those who have advocated this theory, in connection with the opinion, that the duration of God is an eternal now, and that there is strictly speaking, neither foreknowledge nor after-knowledge with him; fix narrow limits to the divine omniscience. If God’s knowledge is unchangeable, and if he has no foreknowledge of contingencies, he can have no after-knowledge of them. But the whole history of mankind is dependent on contingencies; being filled with them, and events depending on them. All this must be a blank to the view of God. Men may know this history, and it may be written out in ten thousand volumes; but God knows it not, for, though he possesses the power to know, he has determined not to exercise it. How then shall God judge the world?

Human beings have two modes of knowing past events; one, by memory; the other, by inferring their existence from the effects which have followed. One man remembers that a house was burned down, having seen the flames of its combustion; another knows that it was burned down, because he sees its ashes. In one mode, memory runs back along the line of time; in the other, reason runs back along the line of cause and effect. The only mode which we have of knowing future events, is by the reasoning process. Whether God has a method, analogous rather to our memory or perception, than to our reason; it is impossible for us to determine. If he has, we cannot conceive of it, because there is nothing like it in ourselves; but the absence of such a power in us, by no means proves its non-existence in God. Some have imagined that God looks down the vista of time, and sees future events, as we see a traveller approaching when he is yet at a distance from us. But the cases are not analogous. We see the traveller coming, not having come; what is present, as to time, and not what is future. His arrival, the future event, we know only by a process of reasoning. The supposition is that God has an immediate perception of the future event, without any intervening process of reasoning. To say that he sees it, expresses this figuratively, but does not explain it.

The doctrine that there is no succession in the eternity of God, neither denies nor explains his foreknowledge. 1. It does not deny. Some have maintained that there is, strictly speaking, neither foreknowledge nor after-knowledge with God; and this may be admitted, if foreknowledge necessarily implies succession of thought. But the foreknowledge which we attribute to God, is not knowledge antecedent to something else in the divine mind, but knowledge antecedent to the event foreknown. From God’s knowledge predictions of future events have proceeded. Such knowledge, in a human mind, would be foreknowledge; and in human language this is its proper name. 2. It does not explain. The doctrine teaches that all times and events, past, present, and future, are alike present to God. The overthrow of Babylon by Cyrus, and the prediction thereof by Isaiah, are both historical events; and, as such, are supposed to have been alike present to the mind of God from the beginning of the world. Now, the fact that the overthrow was present to the mind of God, could not be the cause of the revelation made to the prophet, and of the prediction which followed; for according to the doctrine, the prediction was already as much present to the mind of God as the event predicted; and therefore, its existence must be as much presupposed in the order of cause and effect. Hence, to account for this, or any other prediction, we are compelled to admit that God has a mode of foreknowledge, into the nature of which the doctrine of the perpetual now gives us no insight.

But why should we indulge ourselves in vain speculations, or exhaust ourselves with needless efforts? We are like children who wade into the ocean, to learn its depth by the measure of their little stature, and who exclaim, almost at their first step, O! how deep! Even Paul, when laboring to fathom this subject exclaimed, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!”[46]

In comparison with God’s infinite intelligence, how little is all human knowledge! We honor Newton, and other giants of intellect that have appeared in the progress of our race; but their highest glory was, to know a very little of God’s ways. Let every power of our minds bend before his infinite understanding, with deep humility and devout adoration. We study our own minds, and find in them much that we cannot explain; and when we use the little knowledge of them to which we can attain, in our labored efforts to understand something of God, an important part of its use consists in convincing us that we cannot find out God, and that his thoughts are not as our thoughts.

As intelligent beings, we may contemplate the omniscience of God with devout admiration; and as guilty beings, we should fear and tremble before it. He sees the inmost recesses of the heart. The hateful thoughts which we are unwilling a fellow-worm should know, are all known to him, and every thought, word, and deed, he remembers, and will bring into judgment. How terrible is this attribute of the Great Judge, who will expose the secrets of every heart, and reward every man according to his works, though unobserved or forgotten by men!

But with all the awe which invests it, this attribute of the Divine Nature, is delightful to the pious man. He rejoices to say, Thou, God, seest me. He prays, Try me, and see if there be any wicked way in me, and lead me into the way everlasting. Gladly he commits himself to the guidance of him who has all knowledge. Conscious of his own blindness and darkness, he knows not which way to take, or what is best for him; but he puts himself, with unwavering confidence, into the hands of the omniscient God.

[40] Job xxxvii. 16; Ps. cxlvii. 5; Is xlii. 9; xlvi. 9, 10; Acts i. 24; Rom. xi. 33; Heb. iv. 13; 1 John iii. 20.

[41] 1 Sam. ii. 3.

[42] Heb. iv. 13.

[43] Is. lv. 9.

[44] Is. .xli. 22.

[45] Deut. xviii. 22.

[46] Rom. xi. 33.

John L. Dagg- Manual of Theology

A Brief Survey of Covenant Theology, Part 1-3 – Richard Barcellos

God has supplied us with an unerring standard by which we may test every exercise of our reason upon His Word, namely the Analogy of Faith

Arthur PinkGod has supplied us with an unerring standard by which we may test every exercise of our reason upon His Word, namely the Analogy of Faith. And it is there that we have a sure safeguard against the wrong use of this faculty. Though it be true that very often more is implied by the words of Scripture than is actually expressed, yet reason is not a law unto itself to make any supplement it pleases. Any deduction we make, however logical it seems, any consequence we draw, no matter how plausible it be, is erroneous if it be repugnant to other passages. For example, when we read “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48), we may conclude that sinless perfection is attainable in this life, but if we do so we err, as Philippians 3:12, and 1 John 1:8, show. Again, should I draw the inference from Christ’s words “no man can come to Me, except the Father which hath sent Me draw him” (John 6:44) that therefore I am in no wise responsible to come unto Him, that my inability excuses me, then I certainly err, as John 5:40, and other passages make clear.

Arthur W. Pink-Interpretation of the Scriptures

Baptism As A Means Of Grace by Fred Malone, Jason Walter & Tom Hicks [Audio]

Building Tomorrows Church Conference audio is up. I recently benefited greatly from two sermons regarding Baptism as a Means of Grace, one is from the 2011 ARBCA GA by Fred Malone:


Here are some notes from Tom Hicks on the sermon:

Is baptism a means of grace?

1. There is no ex opere operato (from the work performed) grace conveyed in baptism.

2. Baptism is not a “seal” of the new covenant. The Holy Spirit is the “seal.” Baptism is a “sign” of covenant membership.

3. Baptism is a means of grace appointed by God to strengthen and encourage the faith of the believer who is baptized. Baptism also strengthens other believers and proclaims the gospel to unbelievers who witness the ordinance.

4. Some Baptists wrongly think baptism completes conversion. That notion is neither taught in Scripture nor the 1689 Second London Baptist Confession of Faith. Those who would make baptism a part of conversion overturn the Bible’s gracious doctrine of justification by faith alone because of Christ alone.

How is baptism a means of grace?

1. Baptism is a sign to the person baptized of the full salvation accomplished by Jesus Christ. We should never think of baptism without thinking of the Lord Jesus Christ and saving union with Him. The work of Christ on Calvary’s hill must always take precedence in our minds and hearts over the ordinance of baptism itself. As the believer joins faith to his baptism, the Spirit of Christ strengthens the believer’s faith, which lays hold of Christ who is proclaimed in the ordinance.

2. Baptism confirms forgiveness of sins in the heart of the believer. It testifies to the blood and righteousness of Jesus Christ. But, baptism itself has no power to accomplish forgiveness of sin, either as an atonement or as a means of appropriating the atonement.

3. Baptism is an appeal to God from a good conscience. We are not to appeal to baptism itself, but we are to appeal to the Lord Jesus Christ directly in baptism. Baptism, therefore, calls us to turn from sin and to Jesus Christ.

4. Baptism becomes a means of grace in older believers who reflect on their previous baptism. It reminds them of Christ and so strengthens their faith.

5. Baptism is a sign of the believer’s future resurrection from the dead in glorification.


Jason Walter (Christ Reformed Baptist Church – Vista, CA) has a sermon on baptism:



Source [Confessing Baptist]

Oliver Cromwell: Lord Protector of England


There is definitely an association between John Knox and Oliver Cromwell. Knox, in his book The Reformation of Scotland, outlined the whole process without which the British model of government under Oliver Cromwell never would not have been possible. Yet Knox was more consistently covenantal in his thinking. He recognized that civil government is based on a covenant between the magistrate (or the representative or king) and the populace. His view was that when the magistrate defects from the covenant, it is the duty of the people to overthrow him.

Cromwell was not a learned scholar, as was Knox, nevertheless God elevated him to a greater leadership role. Oliver Cromwell was born into a common family of English country Puritans having none of the advantages of upbringing that would prepare him to be leader of a nation. Yet he had a God-given ability to earn the loyalty and respect of men of genius who served him throughout his lifetime. John Bunyan, author of Pilgrim’s Progress served under his command in the English Civil War, and John Milton, who penned Paradise Lost, served as his personal secretary.

Cromwell’s early years were ordinary, but after a conversion experience at age 27, he was seized by a sense of divine destiny. He became suddenly zealous for God. He was a country squire, a bronze-faced, callous-handed man of property. He worked on his farm, prayed and fasted often and occasionally exhorted the local congregation during church meetings. A quiet, simple, serious-minded man, he spoke little. But when he broke his silence, it was with great authority as he commanded obedience without question or dispute. As a justice of the peace, he attracted attention to himself by collaring loafers at a tavern and forcing them to join in singing a hymn. This exploit together with quieting a disturbance among some student factions at the neighboring town of Cambridge earned him the respect of the Puritan locals and they sent him to Parliament as their representative. There he attracted attention with his blunt, forcible speech as a member of the Independent Party which was made up of Puritans.

The English people were bent upon the establishment of a democratic parliamentary system of civil government and the elimination of the “Divine Right of Kings.” King Charles I, the tyrant who had long persecuted the English Puritans by having their ears cut off and their noses slit for defying his attempts to force episcopacy on their churches, finally clashed with Parliament over a long ordeal with new and revolutionary ideas. The Puritans, or “Roundheads” as they were called, finally led a civil war against the King and his Cavaliers.

When he discerned the weaknesses of the Roundhead army, Cromwell made himself captain of the cavalry. Cromwell had never been trained in war, but from the very beginning he showed consummate genius as a general. Cromwell understood that successful revolutions were always fought by farmers so he gathered a thousand hand-picked Puritans – farmers and herdsmen – who were used to the open fields. His regiment was nicknamed “Ironsides” and was never beaten once, although they fought greatly outnumbered – at times three to one.

It was an army the likes of which hadn’t been seen since ancient Israel. They would recite the Westminster Confession and march into battle singing the Psalms of David striking terror into the heart of the enemy. Cromwell’s tactic was to strike with the cavalry through the advancing army at the center, go straight through the lines and then circle to either the left or the right milling the mass into a mob, creating confusion and utterly destroying them. Cromwell amassed a body of troops and soon became commander-in-chief. His discipline created the only body of regular troops on either side who preached, prayed, paid fines for profanity and drunkenness, and charged the enemy singing hymns – the strangest abnormality in an age when every vice imaginable characterized soldiers and mercenaries.

In the meantime, Charles I invited an Irish Catholic army to his aid, an action for which he was tried for high treason and beheaded shortly after the war. After executing the national sovereign, the Parliament assumed power. The success of the new democracy in England was short-lived. Cromwell found that a democratic parliamentary system run by squires and lords oppressed the common people and was almost as corrupt as the rulership of the deposed evil king. As Commander-in-Chief of the army, he was able to seize rulership and served a term as “Lord Protector.”

During the fifteen years in which Cromwell ruled, he drove pirates from the Mediterranean Sea, set English captives free, and subdued any threat from France, Spain and Italy. Cromwell made Great Britain a respected and feared power the world over. Cromwell maintained a large degree of tolerance for rival denominations. He stood for a national church without bishops. The ministers might be Presbyterian, Independent or Baptist. Dissenters were allowed to meet in gathered churches and even Roman Catholics and Quakers were tolerated. He worked for reform of morals and the improvement of education. He strove constantly to make England a genuinely Christian nation and she enjoyed a brief “Golden Age” in her history.

When Charles I was beheaded, the understanding was that he had broken covenant with the people. The view of Cromwell and the Puritans was that when the magistrate breaks covenant, then he may legitimately be deposed. The Puritan understanding of the covenantal nature of government was the foundation for American colonial government. This was true of Massachusetts and Connecticut and to a lesser extent in the Southern colonies. When the Mayflower Compact was written, the Pilgrims had a covenantal idea of the nature of civil government. This was a foundation for later colonies established throughout the 1600s. These covenants were influenced by what Knox had done in Scotland and what the Puritans had done in England.

Progress of Nations, vol. IV, pp.144-153.


Source [Reformed Reader]

God teaches us the truth that He alone is God by commanding us to “look unto me, and be ye saved, all the ends of the earth.”

June 27, 2016 1 comment

SpurgeonNow, who are the ends of the earth? Why, there are poor heathen nations now that are very few degrees removed from brutes, uncivilized and untaught, but if I might go and tread the desert, and find the Bushman in his kraal, or go to the South seas, and find a Cannibal, I would say to the Cannibal or the Bushman, “Look unto Jesus, and be ye saved all the ends of the earth.” They are some of “the ends of the earth,” and the gospel is sent as much to them, as to the polite Grecians, the refined Romans, or the educated Britons. But I think “the ends of the earth “imply those who have gone the farthest away from Christ. I say, drunkard, that means you! You have been staggering back, till you have got right to the ends of the earth; you have almost had delirium tremens, you cannot be much worse, there is not a man breathing worse than you. Is there? Ah! but God, in order to humble your pride, says to you, “Look unto me, and be ye saved.” There is another who lived a life of infamy and sin, until she has ruined herself, and even Satan seems to sweep her out at the back door; but God says, “Look unto me, and be ye saved, all the ends of the earth.” Methinks I see one trembling here, and saying, “Ah! I have not been one of these, sir, but I have been something worse, for I have attended the house of God, and I have stifled convictions, and put off all thoughts of Jesus, and now I think he will never have mercy on me.” You are one of them. “Ends of the earth!” So long as I find any who feel like that, I can tell them that they are “the ends of the earth.” “But,” says another, “I am so peculiar; if I did not feel as I do, it would be all very well; but I feel that my case is a peculiar one.” That is all right; they are a peculiar people. You will do. But another one says, “There is nobody in the world like me; I do not think you will find a being under the sun that has had so many calls, and put them all away, and so many sins on his head; besides, I have guilt that I should not like to confess to any living creature.” One of “the ends of the earth “again; therefore all I have to do is to cry out, in the Master’s name, “Look unto me, and be ye saved, all the ends of the earth: for I am God and there is none else.” But thou sayest sin will not let thee look. I tell thee, sin will be removed the moment thou dost look. “But I dare not; he will condemn me; I fear to look” He will condemn thee more, if thou dost not look. Fear, then, and look; but do not let thy fearing keep thee from looking. “But he will cast me out.” Try him. “But I cannot see him.” I tell you, it is not seeing, but looking. “But my eyes are so fixed on the earth, so earthly, so worldly.” Ah! but, poor soul, he giveth power to look and live. He saith- ”Look unto me, and be ye saved, all the ends of the earth.”

Charles H. Spurgeon- Sovereignty and Salvation-A Sermon Delivered On Sabbath Morning, January 6