We are like those in Luke 8:35-37 We have asked The Lord to leave and He has.
Social Government has removed our foundations, the Love of God (Messiah the Prince) the Ten Commandments, and asked God to leave as it makes law. And now they expect evil to bow and be restrained to them as a foundation? These men don’t understand evil nor do they know their own depths of depravity.
The Fear of The Lord is the beginning of wisdom and to depart from evil is understanding. Oops, There I go again quoting the very thing the people have rejected. Be Not Deceived, God is not mocked. For whatsoever a man sows that shall he also reap. He that sows godlessness shall reap evil. He that sows good shall reap good. Woe to the men who call evil good and good evil. Foundations matter. Our Society is reaping what it has sown. We have forsaken the solid foundations we were given and have replaced them with shifting sand.
What is sad is that those who replaced the foundation for what they believe is better are going to cause their house to crumble along with the poor foundation. We are witnessing it more and more daily. Disrespect for parents and authority, Tattooing our bodies, Sexual Perversion, Promiscuous sex, Theft, Lying, and Murder are climbing up in the stats. Divorce, Unlawful marriages and remarriages, Cursing and lusting for your neighbors goods and mate are common day actions without rebuke. The smaller sins are turning into greater sins as sin hardens the soul of our Nation against what is good.
Now Society is screaming for the Social Government to fix the problems. But it can’t. It is not only an outward problem but an attitude and inward heart problem. We are reaping what we are sowing. We don’t even know how to forgive nor have the desire to say no to sin. Myself included. I have experienced my heart growing this way to my shame and I acknowledge and know some of what is good. We have turned away from the Source of Healing and asked him to depart from us. There is no forgiveness or healing for us if we push God out of our lives. He is the true source and only medicine for what ails us. And it has eternal consequences.
Another great problem has arisen also. One of the places left on earth for God’s word to be proclaimed has forsaken His counsel also in the name of humanitarianism and equal rights. The Presbyterian Church USA has forsaken truth for a lie also believing their wisdom is above God’s Word. Sexual Perversity has gained acceptance in the name of love. Other denominations have done similar things. The very place that truth is to be proclaimed has become a den of wickedness in word and action. Now they have no place to return to for truth like the those described in Jeremiah 6, Romans 1, and Hebrews 10.
Jer 6:13 For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
Jer 6:14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.
Jer 6:15 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the LORD.
Rom 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Rom 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
Rom 1:22 Professing themselves to be wise, they became fools,
Rom 1:23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
Rom 1:24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Rom 1:25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
Rom 1:26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
Rom 1:27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
Rom 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Rom 1:29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Rom 1:30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
Rom 1:31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
Rom 1:32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
Heb 10:26-27
For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
There is hope….
2 Chronicles 7:14
If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
Romans 5:8
But God commendeth His love toward us, in that while we were yet sinners Christ died for us.
2Co 5:17-21
Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him
“The first case of social covenanting related in scripture is that at mount Horeb, in the wilderness of Sinai, immediately after the children of Israel came out of Egypt. In this transaction the moral law is distinctly announced, as the matter of the covenant into which they entered with God. When this was republished, it was not as a renovation of the covenant of works; nor was it as a remedial law, by giving a sincere, though imperfect obedience to which, the people of Israel were to be justified. The whole transaction was in subserviency to the covenant of redemption.” —David Scott, “Distinctive Principles of the Reformed Presbyterian Church” (1841), p. 38
Now about the book.. I sincerely believe that some who host the White Horse Inn or adhere to some of the Westminster Seminary California doctrines have fallen into the errors this book describes. Just type in anti-nomianism in the search of this site. Also remember Clark was a major defender of Tullian.
The original title of the book was going to be ‘Antinomianism: The Golden White Devil’ which is based upon a phrase by Samuel Rutherford where he said, “But to speak a little of this for the times; the papist is the black devil, taking away all certainty of assurance that we are in Christ, or that any man can know this. The Antinomian is the golden white devil, a spirit of hell clothed with all heaven,.” But the title change was made by the Publisher to ‘Antinomianism: Reformed Theology’s Unwelcomed Guest’
Had it been included in the publishing campaign it would have caused more to run out to buy the book in my estimation. Both foe and friend alike. Had Zondervan published this back in the late 80’s they would have highly encouraged the banter. I say this remembering how they pitted books they published against each other. They displayed John MacArthur’s book “The Gospel According to Jesus” next to Zane Hodges book “Absolutely Free” in a cardboard display case at all the local Christian bookstores. The debates were hot. Even Charles Ryrie wrote a responsive book, ‘So Great a Salvation,’ and Michael Horton chimed in with his book, ‘Christ the Lord’.
On a more serious note, here is Mark Jones speaking more seriously about his 4th book.
Here was my lame review of the book. I am not a writer and don’t pretend to be.
Objection Four. But if I cannot come to Christ without sense of sin and poverty, then is my coming and my act of believing founded and bottomed upon something that I have before I come to Christ.
Answer. This is the question between us and Antinomians, like the very question between us and papists concerning the authority of the Scripture; but I say, as the church’s authority is not the formal reason why I believe Scripture to be the Word of God, yet the church’s authority is not excluded from being a means and motive. For faith cometh by hearing (Rom. 10:17), so Christ himself is the formal reason of my faith. I rest on Christ because he is Christ. Sense of poverty is a strong motive, for except I be driven and compelled to come to Christ, I shall never come. Sense of poverty is not the foundation of the wall, yet it may be a pinning in the wall.
Antinomians teach that inherent qualifications and all works of sanctification are but doubtful evidences to us of our interest in Christ, or that we are in the state of grace.1 What then makes me, John, Anne, by name, sure in my conscience that I am in Christ even to the full removal of all heart-questions?
That which reveals (say they) my evidence of assurance, that I am my well-beloved’s, and that he is mine, is the Spirit speaking personally and particularly to my heart with a voice, ‘Son, be of good cheer, thy sins are forgiven thee.’ And this is that broad seal of the Spirit making an immediate impression on my heart, without any begged testimony of works of sanctification, which is the revealing evidence of my interest in Christ; and the receiving evidence is faith, believing this testimony of the Spirit only because God’s Spirit saith so, not because I have evidences, by particular works of sanctification, such as are universal obedience, sincerity of heart, and love of the brethren.
But to speak a little of this for the times; the papist is the black devil, taking away all certainty of assurance that we are in Christ, or that any man can know this. The Antinomian is the golden white devil, a spirit of hell clothed with all heaven, and the notions of free grace; and first, the well-head of all is, free grace in us is a dream, sanctification inherent is a fiction; Christ is all, there is no grace existent in the creature; grace is all in Christ, and nothing but imputed righteousness, for if works of sanctification are not marks intelligible, or which can come in under the capacity of received light, to be known with any certainty or assurance, [then;]
(1) The joy and rejoicing that we have in the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world (2 Cor. 1:12), must be a dream. David, Job, Moses, Samuel, the prophets, and apostles, their joying in a good conscience arises from doubtful and conjectural evidences. Yea, no man can say in any assurance, I believe in Christ, in the inner man, I delight in the Law of the Lord [cf. Ps. 1:2], I am crucified to the World [Gal. 6:14], my conversation is in heaven [Phil. 3:20], for all these are inherent qualifications in the child of God, but they are doubtful and uncertain. How then has God promised to love the righteous, to reward believing with life eternal, to give the prize to him that runneth, etc.?
(2) The testimony of the Spirit bearing witness to our spirit, that we are the children of God (Rom. 8:16), is in this sense an immediate act of the Spirit, because reflex acts of the soul are performed without any other medium or means, but that whereby the direct acts are performed. I know that I know, I know that I believe, my sense by that same immediate operation of the Spirit, by the which I know God, without any other light, teaches me to know that I know God; even as by light I see colors, but my common sense needs not another sun or another light to make me know that I see colors. The lamb when it sees a wolf, though it never did see a wolf before, knows it to be an enemy, and flees; but to make it know that it knows the wolf, there is nothing required but the internal and common instinct of nature. So when I believe in Christ, that habitual instinct of the grace of God, actuated and stirred up by the Spirit of God, makes me know that I know God, and that I believe, and so that I am in Christ to my own certain feeling and apprehension; but this does not hinder, but the assurance of my interest in Christ is made evident to me by other inferior evidences. And hereby we know, that we know him, if we keep his commandments (1 John. 2:3). By the keeping of God’s commandments we do not know simply that we know God, by certainty of faith. But we know that we know God these two ways: [1] We know (the instinct of the new man being stirred up to action by that wind which bloweth when and where it listeth) our knowing of God to be sound, saving and true. We do not so much know our knowing of God, by this supernatural sense, as we know the supernatural qualification and sincerity of our knowing of God. So that we rather know the qualification of the act, that the work is done according to God, than the act according to its substance, though we do also know it in this relation, We know that we have passed from death to life, because we love the brethren (1 John 3:14): that is, our love to the brethren does evidence to us both that we are translated to the Kingdom of grace, and also it does evidence that that translation is real, true, sincere, sound and effectual by love, and all the fruits of the Spirit. [2] By these works of sanctification we have evidence that we have interest in Christ, not as by formal light suggesting to us that the immediate impression of this great and broad seal of the King of glory and his personal and particular testimony is true (for God’s Spirit needs not another witness to add authority to what He says); but because this conclusion (You John, Anna, have interest to Christ to your own feeling) must be proved by Scripture (except with Enthusiasts and fanatic Spiritualists we separate the Word and Spirit); therefore these works of sanctification prove the conclusion consequenter by Scripture and sense, and so lead us to the word of promise, thus to prove this conclusion (I John, Peter, Anna, have interest in Christ, to my own reflect, and private assurance); the major proposition is made good by Scripture, the assumption by sense, and the conclusion leads us to the certainty of faith in the promises, as:
He that believes, and makes sure his belief, by walking not after the flesh, but after the Spirit, has a clear evidence to his own feeling, that he has interest in Christ.But I, John, Peter, Anna, do believe, and do make sure my belief, by walking not after the flesh, but after the Spirit.
Therefore, I, John, Peter, Anna, have a clear evidence to my own feeling, that I have interest in Christ.
The proposition is Scripture (John 3:36; 5:24; 11:25, 26; Rom. 8:1, 2; 1 John 1:4; 2:3). The assumption is made sure by sense, not at all times, but when the wind is fair, and the Spirit is breathing upon the soul; for though I do believe and walk after the Spirit, yet to my own feeling I have only evidence of my interest in Christ, when the Spirit stirs up my sense to compare my faith, walking with the promises of God in Christ. But the Antinomian says, ‘Alas all the certainty then, and the whole personal evidence that I have to know that I have interest in Christ, is ultimately and principally resolved on this weak and rotten foundation, to wit, on my own good works, which being examined by the Law of God, will be found so sinful as they shall involve me under the curse of God, and so the debate of conscience shall stand in full vigor, and I shall never be satisfactorily resolved of my interest in Christ, for you lead me from the impression of the immediate seal of the Spirit to my good works; and this is to drive me off Christ, and put me back again to my old jailer, and my old keeper, the Law.’
But I answer, this consequence is just nothing; for if my good works of sanctification were causes of my peace of conscience, this connection had some color of truth; but though those works are sinful by concomitance, because sin cleaves to them, yet because my supernatural sense of the Spirit suggest that these works are the fruits of faith, and are done in some measure of sincerity, and flow not from the spirit of the law, but from the spirit of the gospel, therefore they lead me to Christ, and drive me upon a clear evangelic promise, that:
(1) The adhering sinfulness of my works are purged in Christ’s blood.
(2) That this promise is a shore before mine eyes. He that fights the good fight, a crown of righteousness is laid up for him (2 Tim. 4:7, 8); He that runs, shall obtain (1 Cor. 9:24). And here is an evangelic word, Blessed are they that do his Commandments, that they may have right to the tree of life, and may enter in through the gates to the city (Rev. 22:14). So that the right of your peace and clear evidence, in assurance of your right to the tree of life, is not laid upon your works, but upon the promises of the gospel. Only your inherent qualification leads you as a moral motive to look to the promises of God, which is the bottom and the foundation of your peace, even as my walking, eating, drinking, may assure me I am a living man, and from the knowledge that I live, I come to know what I stand in relation to the king, as a son and an heir of a crown. Yet my right to the crown (suppose I were the eldest son of a king) stands not on this pillar that I eat and drink and live, but upon my birth and my relation to such a father. All my inherent qualifications do well prove that the tree and stock they grow on is faith, but is it hence proved that the tree is bottomed upon the branches? Nay, but by the contrary, the branches are stocked upon the tree.
(3) If works of sanctification are no sure marks of my interest in Christ, because sin adheres to them, and the sin adhering to them involves me in condemnation, then neither can faith in Christ be a sure mark of my interest in Christ, because faith is always mixed with sinful doubting. For I do not think that Antinomians do believe with all their heart, and sin of unbelief adhering to our faith no less involves the sinner in a curse, being committed against the gospel, than sins against the law. And therefore as faith justifies, not because great and perfect, but because lively and true, as the palsy hand of a man may receive a sum of gold, no less then a strong and healthy arm, so also do our inherent works of sanctification give us evidences that we are in Christ, and so lead us to the promises of the gospel, as signs, not causes of our interest in Christ, and that under this notion, because they are sincerely performed, not because they are perfect and without all contagion of sin cleaving to them.
(4) In exalting Christ’s righteousness one way, by making Christ all, they make Christ nothing another way, by vilifying the glory of sanctifying grace. For we are not by good works to make our calling and election sure to ourselves, and in the evidence of our own consciences, if our good works are no signs of our interest in Christ.
(5) The spirit which these men make the only witness, must be known to us, by Scripture, not to be a deluding spirit, for if this spirit cannot be known by these things which are called, the fruits of the Spirit (Gal. 5:22), to wit, by love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, as the fruits are evidences of the life of the tree, men are to labor for faith and the raptures, impressions, and immediate and personal influence of a Spirit from heaven without any conscience of holy living; and this is the pathway for men void of all sanctification and inherent qualifications to believe they are in Christ. So the devil puts upon holiness inherent and constant walking with God, the soul scandal of fair white civility, and market morality, that so men may walk after the flesh, and believe the testimony of the broad seal of an immediate working Spirit.
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1. Dr. Tobias Crisp, Christ Alone Exalted [(London, 1643; ed. S. Crisp, 1690)], Sermon 15, 16, 17.
Number 1 (1Ti 1:15) This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
Number 2 (1Ti 4:1) Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (1Ti 4:2) Speaking lies in hypocrisy; having their conscience seared with a hot iron; (1Ti 4:3) Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. (1Ti 4:4) For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: (1Ti 4:5) For it is sanctified by the word of God and prayer. (1Ti 4:6) If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. (1Ti 4:7) But refuse profane and old wives’ fables, and exercise thyself rather unto godliness. (1Ti 4:8) For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. (1Ti 4:9) This is a faithful saying and worthy of all acceptation. (1Ti 4:10) For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. (1Ti 4:11) These things command and teach. 1Ti 4:12 Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. 1Ti 4:13 Till I come, give attention to reading, to exhortation, to doctrine. 1Ti 4:14 Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership. 1Ti 4:15 Meditate on these things; give yourself entirely to them, that your progress may be evident to all. 1Ti 4:16 Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.
Number 3 (2Ti 2:7) Consider what I say; and the Lord give thee understanding in all things. (2Ti 2:8) Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: (2Ti 2:9) Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. (2Ti 2:10) Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory. (2Ti 2:11) It is a faithful saying: For if we be dead with him, we shall also live with him: (2Ti 2:12) If we suffer, we shall also reign with him: if we deny him, he also will deny us: (2Ti 2:13) If we believe not, yet he abideth faithful: he cannot deny himself. (2Ti 2:14) Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. (2Ti 2:15) Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
Number 4 (Tit 3:1) Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, (Tit 3:2) To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. (Tit 3:3) For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. (Tit 3:4) But after that the kindness and love of God our Saviour toward man appeared, (Tit 3:5) Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Tit 3:6) Which he shed on us abundantly through Jesus Christ our Saviour; (Tit 3:7) That being justified by his grace, we should be made heirs according to the hope of eternal life. (Tit 3:8) This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
God’s Word is Amazing! And to think that some people think this stuff originated from the minds of men.
“America is great because she is good. If America ceases to be good, America will cease to be great.”
― Alexis de Tocqueville
Mat 19:16 Now behold, one came and said to Him, “Good Teacher, what good thing shall I do that I may have eternal life?”
Mat 19:17 So He said to him, “Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.”
Mat 22:35 Then one of them, a lawyer, asked Him a question, testing Him, and saying,
Mat 22:36 “Teacher, which is the great commandment in the law?”
Mat 22:37 Jesus said to him, ‘YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.’
Mat 22:38 This is the first and great commandment.
Mat 22:39 And the second is like it: ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’
Mat 22:40 On these two commandments hang all the Law and the Prophets.”
Mat 22:41 While the Pharisees were gathered together, Jesus asked them,
Mat 22:42 saying, “What do you think about the Christ? Whose Son is He?” They said to Him, “The Son of David.”
Mat 22:43 He said to them, “How then does David in the Spirit call Him ‘LORD,’ saying:
Mat 22:44 ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND, TILL I MAKE YOUR ENEMIES YOUR FOOTSTOOL” ‘?
Mat 22:45 If David then calls Him ‘LORD,’ how is He his Son?”
1Ti 3:16 And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory.
Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
Joh 1:2 He was in the beginning with God.
Joh 1:3 All things were made through Him, and without Him nothing was made that was made.
Joh 1:4 In Him was life, and the life was the light of men.
Joh 1:5 And the light shines in the darkness, and the darkness did not comprehend it.
Joh 1:14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.
Joh 1:15 John bore witness of Him and cried out, saying, “This was He of whom I said, ‘He who comes after me is preferred before me, for He was before me.’ “
Joh 8:52 Then the Jews said to Him, “Now we know that You have a demon! Abraham is dead, and the prophets; and You say, ‘If anyone keeps My word he shall never taste death.’
Joh 8:53 Are You greater than our father Abraham, who is dead? And the prophets are dead. Who do You make Yourself out to be?”
Joh 8:54 Jesus answered, “If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God.
Joh 8:55 Yet you have not known Him, but I know Him. And if I say, ‘I do not know Him,’ I shall be a liar like you; but I do know Him and keep His word.
Joh 8:56 Your father Abraham rejoiced to see My day, and he saw it and was glad.”
Joh 8:57 Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?”
Joh 8:58 Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.”
Php 2:5 Let this mind be in you which was also in Christ Jesus,
Php 2:6 who, being in the form of God, did not consider it robbery to be equal with God,
Php 2:7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.
Php 2:8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.
Rom 3:10 As it is written: “THERE IS NONE RIGHTEOUS, NO, NOT ONE;
Rom 3:11 THERE IS NONE WHO UNDERSTANDS; THERE IS NONE WHO SEEKS AFTER GOD.
Rom 3:12 THEY HAVE ALL TURNED ASIDE; THEY HAVE TOGETHER BECOME UNPROFITABLE; THERE IS NONE WHO DOES GOOD, NO, NOT ONE.”
Rom 3:13 “THEIR THROAT IS AN OPEN TOMB; WITH THEIR TONGUES THEY HAVE PRACTICED DECEIT”; “THE POISON OF ASPS IS UNDER THEIR LIPS”;
Rom 3:14 “WHOSE MOUTH IS FULL OF CURSING AND BITTERNESS.”
Rom 3:15 “THEIR FEET ARE SWIFT TO SHED BLOOD;
Rom 3:16 DESTRUCTION AND MISERY ARE IN THEIR WAYS;
Rom 3:17 AND THE WAY OF PEACE THEY HAVE NOT KNOWN.”
Rom 3:18 “THERE IS NO FEAR OF GOD BEFORE THEIR EYES.”
Rom 3:19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.
Rom 3:20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.
Rom 3:21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,
Rom 3:22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference;
Rom 3:23 for all have sinned and fall short of the glory of God,
Rom 3:24 being justified freely by His grace through the redemption that is in Christ Jesus,
Rom 3:25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed,
Rom 3:26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.
1Co 15:1 Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand,
1Co 15:2 by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain.
1Co 15:3 For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,
1Co 15:4 and that He was buried, and that He rose again the third day according to the Scriptures,
Joh 1:9 That was the true Light which gives light to every man coming into the world.
Joh 1:10 He was in the world, and the world was made through Him, and the world did not know Him.
Joh 1:11 He came to His own, and His own did not receive Him.
Joh 1:12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:
Rom 10:2 For I bear them witness that they have a zeal for God, but not according to knowledge.
Rom 10:3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.
Rom 10:4 For Christ is the end of the law for righteousness to everyone who believes.
Rom 10:5 For Moses writes about the righteousness which is of the law, “THE MAN WHO DOES THOSE THINGS SHALL LIVE BY THEM.”
Rom 10:6 But the righteousness of faith speaks in this way, “DO NOT SAY IN YOUR HEART, ‘WHO WILL ASCEND INTO HEAVEN?’ ” (that is, to bring Christ down from above)
Rom 10:7 or, ” ‘WHO WILL DESCEND INTO THE ABYSS?’ ” (that is, to bring Christ up from the dead).
Rom 10:8 But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART” (that is, the word of faith which we preach):
Rom 10:9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.
Rom 10:10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.
Rom 10:11 For the Scripture says, “WHOEVER BELIEVES ON HIM WILL NOT BE PUT TO SHAME.”
Rom 10:12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.
Rom 10:13 For “WHOEVER CALLS ON THE NAME OF THE LORD SHALL BE SAVED.”
Only God is good and we need a Saviour to reconcile our hearts to God so that we can know what good is. Our hearts left alone are perverse. If it feels good do it seems to be the cry of our hearts. But it isn’t the cry of goodness. The references about love, hate, and lust in the first Chapters of Saint Matthew’s Gospel reveal that our hearts and actions are wrong on a deep level.
That is why I love the word REPENT. There is hope. Even for me.
This is why I love America…… I am a direct descendent of William Bradford. We can’t be good without the source of Good. Jesus Christ. He came to reconcile us to it.
Great expose’ from a comment Dr. R. Scott Clark made. I feel vindicated. He is not teaching according to the Westminster Standards. He is more inline with the Theology of Meredith Kline or dare I say Lee Irons.
“That God might have arranged a temporary, national covenant with Israel such that she may be said to have “merited” temporal blessings in the land is a view that has been held in the history of Reformed theology. It is probably a minority view but it has been held.
I would not put it that way myself. As I’ve said many times, there’s too much evidence in the history of Israel for me to think that even the temporal blessings were merited. Nevertheless, it is also the case that Scripture does speak to Israel in legal terms and that, is, in my view, the material question in republication. I agree with the broad mainstream of classic Reformed writers in the 16th and 17th centuries and with the Marrow of Modern Divinity, that the old covenant (Moses-David-Prophets) was both an administration of the covenant of grace and an administration of the covenant of works.” R. Scott Clark
It is probably a minority view? It definitely isn’t the Westminster Confessional view. Broad Mainstream? In my estimation Dr. Clark is teaching contrary to the Broad view of the Westminster Confession of Faith. I am not so sure he is teaching according to the Marrow Men even. Please just finally acknowledge it Dr. Clark. Clark is Lutheran instead of Reformed. Read Bavinck and the Divines of the Westminster Assembly. Put Clark in the Holding Pen and read the Divines and Bavinck. SMH.
Joel Beeke and Mark Jones acknowledged Owen to be in the Minority Position concerning the Mosaic Covenant. They still have great respect for Owen as I do. Why can’t Dr. Clark acknowledge he holds to the Minority View also? (Chapter 18 of Puritan Theology) Just be honest and say what you are Dr. Clark, ‘A Minority Man’ which teaches contrary to the Westminster Assembly.
Dr. Robert B. Strimple
I found Dr. Strimple’s thoughts on Republication of the Covenant of Works as portrayed in ‘The Law is Not of Faith’ very true. “Here in the WCF, it is claimed, “one also finds the samelegal characterizationof the Mosaic covenant even in terms of the republication of the covenant of works…” (p. 43). And I wrote in the margin of my copy: “No, no, no!” That is precisely what is not found in the Confession!” RBS
I find it strange that David Van Drunen is the Robert B. Strimple Professor of Systematic Theology and Christian Ethics at Westminster Seminary California, Dr. R. Scott Clark is the Professor of Church History and Historical Theology at Westminster Seminary California, J. V. Fesko is Acedemic Dean, Professor of Systematic and Historical Theology at Westminster Seminary California, and Bryan Estelle is Professor of Old Testament at Westminster Seminary California. It is strange that these men have taken up a position that is not confessional especially since one of Dr. Clark’s books is claiming the Recovery of Confessionalism.
Here is the conclusion of the paper by Dr. Strimple concerning Dr. Robert Scott Clark’s position concering WCF chapter 19.
The other relevant blog by Dr. Clark was published much earlier; it is dated July 16, 2007 (quoted here from footnote 87 on p. 356 of Covenant, Justification and Pastoral Ministry. Essays by the Faculty of Westminster Seminary California). There he presented essentially the same argument that he presented in his more recent blog (which we considered above), but with the additional factor of following Thomas Boston in appealing “to the logic implied by the grammar of WCF 19:1 and 2,” and claiming that “the phrase ‘covenant of works’ in 19:1 is appositive to the noun ‘law'” (italics added). “Thus the ‘Law’ is reckoned here as a covenant of works. Thus when, 19:2 establishes ‘this law’ as the subject of the verb “was delivered,” the antecedent can be none other than the law defined as a covenant of works in 19:1.”
Thus, if I am following the “logic of the grammar” correctly, if (as we have shown above) then all the references to “this law” in this chapter, since they all have the same ultimate antecedent (namely the “law” referred to in sec. 1), must also be understood as referring to “none other than the ‘Law’ defined as a covenant of works in 19:1.” But that, of course, is impossible, for that would mean that “this law” spoken of there in sec. 2 as continuing for us is a covenant of works; as also the “law” spoken of in sec. 5 as “forever bind(ing) all, as well justified persons as others”; as well as the references to “the law” twice in sec. 6 as that which “true believers” are “not under…as a covenant of works”! I know Dr. Clark doesn’t believe that, but that is where the logic of his argument would lead him.
When Dr. Clark says in this blog that “the phrase ‘covenant of works,’ in 19:1 is appositive to the noun ‘Law’—”the second expression identifying or supplementing the first” The American College Dictionary—his argument is that therefore “this law” in sec. 2 “can be none other than the ‘Law’ defined as a covenant of works in 19:1.” But if all references to “law” or “this law” in this chapter must be references to law as a covenant of works, because that is the definition of law in this chapter, that would lead to the consequences noted in our previous paragraph, which cannot be true. The error in Dr. Clark’s argument is that the phrase “as a covenant of works” in sec. 1 is not appositive but restrictive. The little word “as” in the sec. 1 —”God gave to Adam a law, as a covenant or works—is a preposition here in the first sense listed in the Webster New World Dictionary: “as—preposition 1. in the role, function, capacity, or sense of “. The Confession says that God gave to Adam a law as a covenant of works, but it never says, or even suggests, that God ever so gave it to any person or nation after the fall.
In sec. 2 the important phrase “as such” appears, appears immediately after the reference to “this law, after his fall, continued to be a perfect rule of righteousness; and…” The first usage of the word “such” as an adjective listed in the Webster New World Dictionary is: “such—adjective 1. of the same kind mentioned or implied.” Here in sec. 2 the phrase is “as such,” where “such” is a pronoun, meaning “as being what is indicated or suggested” Webster. And what is indicated in the sentence in sec. 2 is the purpose/function stated in the words immediately preceding “as such,” i.e., “to be a perfect rule of righteousness.” The words “as such” do not leap over all the words in the sentence in which it appears to go back to “as a covenant of works” at the beginning of sec. 1!
Note also that the two references to “covenant of works” with negative force in sec. 6—”not under the law as a covenant of works” and later “although not as due to them by the law as a covenant of works”—must be read alongside the positive statement of sec. 2. Question: If true believers after the fall (including those who received the law on Mt. Sinai) be “not under the law, as a covenant of works” (sec. 6), how does the law relate to them? Answer: As “a perfect rule of righteousness.”
The meaning of 19:1-2 is so clear that I do not understand why any question concerning that meaning should ever have arisen. To state that meaning I can use no clearer words than the words the divines used: “God gave to Adam a law, as a covenant of works…This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai…”
…Deism makes human beings independent of God and the world, teaches the all-sufficiency of reason, and leads to rationalism. Pantheism on the other hand, teaches that God discloses himself and comes to self-consciousness in human beings and fosters mysticism. Both destroy objective truth, leave reason and feeling, the intellect and the heart, to themselves, and end up in unbelief or superstition. Reason criticizes all revelation to death, and feeling gives the Roman Catholic as much right to picture Mary as the sinless Queen of Heaven as the Protestant to oppose this belief. It is therefore noteworthy that Holy Scripture never refers human beings to themselves as the epistemic source and standard of religious truth. How, indeed, could it, since it describes the “natural” man as totally darkened and corrupted by sin in his intellect, … In his heart, … in his will, … as well as in his conscience. For the knowledge of truth Scripture always refers us to objective revelation, to the word and instruction that proceeded from God,… And where the objective truth is personally appropriated by us by faith, that faith still is never like a fountain that from itself brings forth the living water but like a channel that conducts the water to us from another source.
Rome, understanding perfectly well this impossibility of religious moral autonomy, bound human beings to the infallible church on pain of losing the salvation of their souls. For Roman Catholic Christians the infallible church, and so in the final analysis the infallible pope, is the foundation of their faith. The words Papa dixit (the Pope has spoken) is the end of all back talk. History teaches, however, that this theoretical and practical infallibility of the church has at all times encountered contradiction and opposition not only in the churches of the Reformation but inside the Roman Catholic Church as well. It is not unbelievers primarily but the devout who have always experienced this power of the hierarchy as a galling bond to their consciences. Throughout the centuries there has not only been scientific, societal, and political resistance but also deeply religious and moral opposition to the hierarchical power of the church. It simply will not do to explain this opposition in terms of unbelief and disobedience and intentionally to misconstrue the religious motives underlying the opposition of various sects and movements. No one has been bold enough to damn all these sects because they were moved to resist the church and its tradition. Even Rome shrinks from this conclusion. The extra ecclesiam nulla salus (no salvation outside the church) is a confession that is too harsh for even the most robust believer. Accordingly, the “law” we see at work in every area of life is operative also in religion and morality. On the one hand, there is a revolutionary spirit that seeks to level all that has taken shape historically in order to start rebuilding things from the ground up. There is, however, also a false conservatism that takes pleasure in leaving the existing situation untouched simply because it exists and—in accordance with Calvin’s familiar saying—not to attempt to change a well-positioned evil (malum bene positum non movere). At the proper time everywhere and in every sphere of life, a certain radicalism is needed to restore balance, to make further development possible, and not let the stream of ongoing life bog down. In art and science, state and society, similarly in religion and morality, there gradually develops a mindless routine that oppresses and does violence to the rights of personality, genius, invention, inspiration, freedom, and conscience. But in due time there always arises a man or woman who cannot bear that pressure, casts off the yoke of bondage and again takes up the cause of human freedom and that of Christian Liberty. These are turning points in history. Thus Christ himself rose up against the tradition of the elders and returned to the law and the prophets. Thus one day the Reformation had the courage, not in the interest of some scientific, social or political goal, but in the name of Christian humanity, to protest against Rome’s hierarchy…
Herman Bavinck Reformed Dogmatics Volume I pp.80-82
I’m convinced that the wedding of exclusive redemptive-historical hermeneutics with neo-Two Kingdoms theory, resulting in the view that pastors shouldn’t teach/preach on public policy issues lest they jeopardize “the spirituality of the pastoral call,” would have excluded from ordination and the pastorate John Calvin, John Knox, and pretty much all the English Puritans and Scottish Presbyterians of the sixteenth through nineteenth centuries, including pretty much all the members of the Westminster Assembly. A theory the implication of which would be that is, I think, simply not credible.
Let the neo-Two-Kingdom guys urge that we maintain the centrality of the focus on the gospel; let them urge that we keep our priorities straight; let them urge that before pastors speak on public policy issues they take the time really to learn enough about them to speak credibly; let them even recommend, as a matter of prudence, that no pastor devote more than, say, 5 hours a week to studying a public policy issue, and therefore that he not presume to teach on it until he’s been studying it (i.e., the broad principle question–a specific legislative or regulative proposal might be new and susceptible of much quicker understanding) for at least two years, or something like that. But, unless they really just want to jettison the Reformed/Presbyterian heritage (and for that matter the heritage of all the Biblical prophets), let them not say that pastors must simply eschew teaching about public policy issues. The members in the pews, some of whom must fill public offices and all of whom are called, in this democratic republic, to vote for those who will fill public office, need their Biblically–and economically or historically or scientifically, etc.–informed wisdom.
Puritan Covenanter 
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