"ELECTION" by J.C. Ryle

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"Knowing, brethren beloved, your election of God."— 1 Thessalonians i. 4
"Give diligence to make your calling and election sure."— 2 Peter i. 10

The texts which head this page contain a word of peculiar interest. It is a word which is often in men’s minds, and on men’s tongues, from one end of Great Britain to the other. That word is "Election."

There are few Englishmen who do not know something of a general election to Parliament. Many are the evils which come to the surface at such a time. Bad passions are called out. Old quarrels are dug up, and new ones are planted. Promises are made, like piecrust, only to be broken. False profession, lying, drunkenness, intimidation, oppression, flattery, abound on every side. At no time perhaps does human nature make such a poor exhibition of itself as at a general election!

Yet, it is only fair to look at all sides of an election to Parliament. There is nothing new, or peculiarly English, about its evils. In every age, and in every part of the world, the heart of man is pretty much the same. There have never been wanting men ready to persuade others that they are not so well governed as they ought to be, and that they themselves are the fittest rulers that can be found. A thousand years before Christ was born the following picture was drawn by the unerring hand of the Holy Ghost: —

Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.

And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.

Absalom said moreover, Oh that I were made judge in the land, that every man which bath any suit or cause might come unto me, and I would do him justice!

And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him." (2 Sam. xv. 2-5.)

When we read this passage we must learn not to judge. our own times too harshly. The evils that we see are neither peculiar nor new.

After all, we must never forget that popular election, with all its evils, is far better than an absolute form of government. To live under the dominion of an absolute tyrant, who allows no one to think, speak, or act for himself, is miserable slavery. For the sake of liberty we must put up with all the evils which accompany the return of members to Parliament. We must each do our duty conscientiously, and learn to expect little from any party. If those we support succeed, we must not think that all they do will be right. If those we oppose succeed, we must not think that all they do will be wrong. To expect little from any earthly ruler is one great secret of contentment. To pray for all who are in authority, and to judge all their actions charitably, is one of the principal duties of a Christian.

"John Calvin: Teacher and Practitioner of Evangelism" by Dr. Joel Beeke

Many scholars would take issue with the title of this chapter. Some would say that Roman Catholicism kept the evangelistic torch of Christianity lit via the powerful forces of the papacy, the monasteries, and the monarch while Calvin and the Reformers tried to extinguish it. (1) But others would assert that John Calvin (1509-1564), the father of Reformed and Presbyterian doctrine and theology, was largely responsible for relighting the torch of biblical evangelism during the Reformation.(2)  Some also credit Calvin with being a theological father of the Reformed missionary movement. (3) Views of Calvin’s attitude toward evangelism and missions have ranged from hearty to moderate support on the positive side, (4) and from indifference to active opposition on the negative side. (5)  A negative view of Calvin’s evangelism is a result of:

! A failure to study Calvin’s writings prior to drawing their conclusions,
! A failure to understand Calvin’s view of evangelism within his own historical context,
! Preconceived doctrinal notions about Calvin and his theology to their study. Some critics naively assert that Calvin’s doctrine of election virtually negates evangelism. To assess Calvin’s view of evangelism correctly, we must understand what Calvin himself had to say on the subject. Second, we must look at the entire scope of Calvin’s evangelism, both in his teaching and his practice. We can find scores of references to evangelism in Calvin’s Institutes, commentaries, sermons, and letters. Then we can look at Calvin’s evangelistic work (1) in his own flock, (2) in his home city of Geneva, (3) in greater Europe, and (4) in mission opportunities overseas. As we shall see, Calvin was more of an evangelist than is commonly recognized.

"Incarnate Truth" B.B. Warfield

“And the Word was made flesh, and dwelt among us, . . . full of . . . truth.”—John 1:14

The obvious resemblance between the prologue to John’s Gospel and the proem of Genesis is not a matter of mere phraseology and external form. As the one, in the brief compass of a few verses, paints the whole history of the creation of a universe with a vividness which makes the quickened imagination a witness of the process, so the other in still briefer compass traces the whole history of the re-creation of a dead world into newness of life. In both we are first pointed back into the depths of eternity, when only God was. In both we are bidden to look upon the chaotic darkness of lawless matter or of lawless souls, over which the brooding Spirit was yet to move. In both, as the tremendous pageants are unrolled before our eyes, we are made to see the Living God; and to see him as the Light and the Life of the world, the Destroyer of all darkness, the Author of all good. Here too, however, the Old Testament revelation is the preparation for the better to come. In it we see God as the God of power and of wisdom, the Author and Orderer of all; in this we see him as the God of goodness and mercy, the Restorer and Redeemer of the lost. Law was given through Moses; grace and truth came through Jesus Christ.

Through what a sublime sweep does the Apostle lead our panting thought as he strives to tell us who and what the Word is, and what he has done for men. He lifts the veil of time, that we may peer into the changeless abyss of eternity and see him as he is, in the mystery of his being, along with God and yet one with God—in some deep sense distinct from God, in some higher sense identical with God. Then he shows us the divine work which he has wrought in time. He is the All-Creator—“all things were made by him, and without him was not anything made that hath been made.” He is the All-Illuminator—he “was the true Light that lighteth every man that cometh into the world.” And now in these last days he has become the All-Redeemer—prepared for by his prophet, he came to his own, and his own received him not; but “as many as received him,” without regard to race or previous preparation, “he gave to them the right to become children of God, to them that believe on his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Then the climax of this great discourse breaks on us as we are told how the Word, when he came to his own, manifested himself to flesh. It was by himself becoming flesh, and tabernacling among us, full of grace and truth. He came as Creator, as Revealer, as Redeemer: as Creator, preparing a body for his habitation; as Revealer, “trailing clouds of glory as he came”; as Redeemer, heaping grace on grace.

"Christian Fools" by A.W. Pink

“Then He said unto them, O fools and slow of heart
to believe all that the prophets have spoken.”Luke 24:25

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Those of you who read the religious announcements in the newspapers of yesterday would see the subject for my sermon this evening is “Christian Fools.” Possibly some of you thought there was a printer’s error and that what I really meant to announce was “Professing Christian fools.” The paper gave it quite correctly. My subject tonight is “Christian Fools.” Probably some of you think that this is a most unsuitable title for a servant of God to give to his sermon, and yet I make no apology whatever for it. It fits exactly my subject for tonight: it expresses accurately what I am going to speak about: and—“what is far more to the point—it epitomizes our text: “Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken.”

Those words were spoken by Christ on the day of His resurrection: spoken not to worldlings but to Christians. That which occasioned them was this. The disciples to whom He was speaking were lopsided in their theology: they believed a certain part of God’s truth and they refused to believe another part of the truth that did not suit them; they believed some Scriptures but they did not believe all that the prophets had spoken, and the reason they did not was because they were unable to harmonize the two different parts of God’s truth. They were like some people today: when it comes to their theology; they walk by reason and by logic rather than by faith. 

In the Old Testament there were many prophecies concerning the coming Messiah that spoke of His glory. If there was one thing the Old Testament prediction made plain, it was that the Messiah of Israel should be glorious. It spoke of His power, His honor, His majesty, His dominion, His triumphs. But on the other hand, there were many prophecies in the Old Testament that spoke of a suffering Messiah, that portrayed His humiliation, His degradation, His rejection, His death at the hands of wicked men. And these disciples of Christ believed the former set of prophecies, but they would not believe in the second: they could not see how it was possible to harmonize the two. If the coming Messiah was to be a glorious Messiah, possessing power and majesty and dominion: if He would be triumphant, then how could He, at the same time, be a suffering Messiah, despised, humiliated, rejected of men? And because the disciples could not fit the two together, because they were unable to harmonize them, they refused to believe both, and Christ told them to their faces that they were fools. He says, “O fools, and slow of heart to believe all that the prophets have spoken.”

"RELIGIOUS PRINCIPLES OF THE SCOTTISH MARTYRS" by Andrew Syminton

They (the Martyrs of the seventeenth century) held the grand Protestant doctrine of the perfection and supreme authority of the Holy Scriptures, and claimed a right to read, and think, and believe, for themselves. They embraced the system of doctrine usually known in this country by the name Calvinistic; but which we would rather call apostolical, or evangelical, for they called no man master, and would submit their consciences in this matter to no authority, excepting that of God speaking in the Scriptures. The doctrines of human guilt and depravity, salvation by the cross of Christ, and by the grace of God and influences of the Holy Spirit, formed their creed, and were the basis of that pious and holy character by which they were distinguished. They claimed a right to worship God in the institutions which he has ordained, without the interference or authority of a man.

They contended for true liberty of conscience, and would not bow to receive from any human authority, ecclesiastical or civil, rites that had no sanction in the word of God. And when they had no alternative but to wrong their consciences or sacrifice their lives, they loved not their lives unto the death. They held the exclusive supremacy of Jesus Christ in the church, and contended for the blood-chartered liberty of the church, and her independence of human authority in the early establishment of the Reformation this was a prominent feature. The Pope had assumed and exercised an authority over the church; Henry VIII in his contentions with Rome, transferred this authority to himself; and in all the contentions with the house of Stuart, this was a main point. The independence of the church was boldly asserted by Henderson in the Assembly in Glasgow, 1638. The reformers and sufferers contended for the liberty of the ministers, the courts, and the members of the church; and would not bow to prelatic more than to popish authority, nor to a civil ecclesiastic supremacy. They were persuaded of the scriptural authority of the Presbyterian polity, but held it in its unfettered freedom and independence; and viewed with jealousy every encroachment of human authority, as not only opposed to their liberty, but as reflecting dishonour upon their Saviour. Fidelity to this truth, as interfering with the taking of oaths, in which a supremacy over the church was recognized, formed one chief ground of the sufferings of those troublous times. The martyrs held the divine institution of magistracy, and of the scripture precepts in the erection of civil government and in the appointment of governors. They held that persons invested with authority should not only be persons of ability and moral character, but fearers of God, and professors of the true religion.

"The Gospel of Satan" By A.W. Pink

Satan is the arch-counterfeiter. As we have seen, the Devil is now busy at work in the same field in which the Lord sowed the good seed. He is seeking to prevent the growth of the wheat by another plant, the tares, which closely resembles the wheat in appearance. In a word, by a process of imitation he is aiming to neutralize the Word of Christ. Therefore, as Christ has a Gospel, Satan has a gospel too; the latter being a clever counterfeit of the former. So closely does the gospel of Satan resemble that which it parades, multitudes of the unsaved are deceived by it.

It is to this gospel of Satan the apostle refers when he says to the Galatians "I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: which is not another, but there be some that trouble you, and would pervert the Gospel of Christ" (1:6,7). This false gospel was being heralded even in the days of the apostle, and a most awful curse was called down upon those who preached it. The apostle continues, "But though we, or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed." By the help of God we shall now endeavor to expound, or rather, expose, false gospel.

The gospel of Satan is not a system of revolutionary principles, nor yet a program of anarchy. It does not promote strife and war, but aims at peace and unity. It seeks not to set the mother against her daughter nor the father against his son, but fosters the fraternal, spirit whereby the human race is regarded as one great "brotherhood". It does not seek to drag down the natural man, but to improve and uplift him. It advocates education and cultivation and appeals to "the best that is within us". It aims to make this world such a congenial and comfortable habitat that Christ’s absence from it will not be felt and God will not be needed. It endeavors to occupy man so much with this world that he has no time or inclination to think of the world to come. It propagates the principles of self-sacrifice, charity and benevolence, and teaches us to live for the good of others, and to be kind to all. It appeals strongly to the carnal mind and is popular with the masses, because it ignores the solemn facts that by nature man is a fallen creature, alienated from the life of God, and dead in trespasses and sins, and that his only hope lies in being born again.

"Exhortation to Holiness" by Martin Luther

                    1 Thessalonians 4:1-7

" Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you by the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye should abstain from fornication: 4 That every one of you should know how to possess his vessel in sanctification and honour; 5 Not in the lust of concupiscence, even as the Gentiles which know not God: 6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. 7 For God hath not called us unto uncleanness, but unto holiness."       1 Thess 4:1-7 (KJV)

This lesson is easy of interpretation. It is a general and earnest admonition on the part of Paul, enjoining us to an increasing degree of perfection in the doctrine we have received. This admonition, this exhortation, is one incumbent upon an evangelical teacher to give, for he is urging us to observe a doctrine commanded of God. He says, "For ye know what charge [commandments] we gave you through the Lord Jesus." Whatever Christians do, it should be willing service, not compulsory; but when a command is given, it should be in the form of exhortation or entreaty. Those who have received the Spirit are they from whom obedience is due; but those not inclined to a willing performance, we should leave to themselves.

But mark you this: Paul places much value upon the gift bestowed upon us, the gift of knowing how we are "to walk and to please God." In the world this gift is as great as it is rare. Though the offer is made to the whole world and publicly proclaimed, further exhortation is indispensable, and Paul is painstaking and diligent in administering it. The trouble is, we are in danger of becoming indolent and negligent, forgetful and ungrateful--vices menacing and great, and which, alas, are altogether too frequent. Let us look back and note to what depths of darkness, of delusion and abomination, we had sunk when we knew not how we ought to walk, how to please God. Alas, we have forgotten all about it; we have become indolent and ungrateful, and are dealt with accordingly. Well does the apostle say in the lesson for the Sunday preceding this (2 Cor 6, 1): "And working together with him we entreat also that ye receive not the grace of God in vain, for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee."

"Love Thy Neighbor" by Charles H. Spurgeon

"Thou shalt love thy neighbour as thyself"—Matthew 19:19.

UR SAVIOUR very often preached upon the moral precepts of the law. Many of the sermons of Christ—and what sermons shall compare with them—have not what is now currently called "the gospel" in them at all. Our Saviour did not every time he stood up to preach, declare the doctrine of election, or of atonement, or of effectual calling, or of final perseverance. No, he just as frequently spoke upon the duties of human life, and upon those precious fruits of the Spirit, which are begotten in us by the grace of God. Mark this word that I have just uttered. You may have started at it at first, but upon diligent reading of the four evangelists, you will find I am correct in stating that very much of our Saviour's time was occupied in telling the people what they ought to do towards one another; and many of his sermons are not what our precise critics would in these times call sermons full of unction and savor; for certainly they would be far from savory to the sickly sentimental Christians who do not care about the practical part of religion. Beloved, it is as much the business of God's minister to preach man's duty, as it is to preach Christ's atonement; and unless he doth preach man's duty, he will never be blessed of God to bring man into the proper state to see the beauty of the atonement. Unless he sometimes thunders out the law, and claims for his Master the right of obedience to it, he will never be very likely to produce conviction—certainly, not that conviction which afterwards leads to conversion. This morning, I am aware, my sermon will not be very unctuous and savory to you that are always wanting the same round of doctrines, but of this I have but little care. This rough world sometimes needs to be rebuked, and if we can get at the ears of the people, it is our business to reprove them; and I think if ever there was a time when this text need to be enlarged upon, it is just now. It is so often forgotten, so seldom remembered, "Thou shalt love thy neighbour as thyself."
I shall notice, first of all, the command; secondly, I shall try and bringsome reasons for your obedience to it; and afterwards, I shall draw some suggestions from the law itself.
I. First, then, THE COMMAND. It is the second great commandment. The first is, "Thou shalt love the Lord, thy God," and there, the proper standard is, thou shalt love thy God more than thyself. The second commandment is, "Thou shalt love thy neighbour," and the standard there is a little lower, but still preeminently high, "Thou shalt love thy neighbour as thyself." There is the command. We can split it into three parts. Whom am I to love? My neighbour. What am I to do? I am to love him. How am I to do it? I am to love him as myself.

"A Puritan Fear of God" by J. Gresham Machen

"And fear not them which kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in hell" (Matthew 10:28).

These words were not spoken by Jonathan Edwards. They were not spoken by Cotton Mather. They were not spoken by Calvin, or Augustine, or by Paul. But these words were spoken by Jesus.

And when put together with the many other words like them in the Gospels, they demonstrate the utter falsity of the picture of Jesus which is being constructed in recent years. The other day, in one of the most popular religious books of the day, The Reconstruction of Religion, by Ellwood, I came upon the amazing assertion that Jesus concerned Himself but little with the thought of a life after death. In the presence of such assertions any student of history may well stand aghast. It maybe that we do not make much of the doctrine of a future life, but the question whether Jesus did so is not a matter of taste but an historical question which can be answered only on the basis of an examination of the sources of historical information, which we call the Gospels. And if you want to answer the question, I recommend that you do what I have done, and simply go through a Gospel harmony, noting the passages where Jesus speaks of blessedness and woe in the future life. You may be surprised at the result; certainly you will be surprised if you have been affected in the slightest degree by the misrepresentation of Jesus which suffuses the religious literature of our time. You will discover that the thought not only of heaven but also the thought of hell runs all through the teaching of Jesus. It appears in all four of the Gospels; it appears in the sources, supposed to underlie the Gospels, which have been reconstructed, rightly or wrongly, by modem criticism. It is not an element which can be removed by any critical process, but simply suffuses the whole of Jesus' teaching and Jesus' life.

"The New Life" by Horatius Bonar

       (from "God's Way of Holiness" 1864)

It is to a new life that God is calling us; not to some new steps in life, some new habits or ways or motives or prospects, but to a new life.
For the production of this new life the eternal Son of God took flesh, died, was buried, and rose again. It was not life producing life, a lower life rising into a higher, but life rooting itself in its opposite, life wrought out of death, by the death of "the Prince of life." Of the new creation, as of the old, He is the author.
For the working out of this the Holy Spirit came down in power, entering men's souls and dwelling there, that out of the old He might bring forth the new.

That which God calls new must be so indeed. For the Bible means what it says, as being, of all books, not only the most true in thought, but the most accurate in speech. Great then and authentic must be that "new thing in the earth" which God "creates," to which He calls us, and which He brings about by such stupendous means and at such a cost. Most hateful also must that old life of ours be to Him, when , in order to abolish it, He delivers up His Son; and most dear must we be in His sight when, in order to rescue us from the old life, and make us partakers of the new, He brings forth all the divine resources of love power and wisdom, to meet the exigencies of a case which would otherwise have been wholly desperate. 

"The Covenant of Grace" by Charles Hodge Part III

Part III

Parties to the Covenant

At first view there appears to be some confusion in the statements of the Scriptures as to the parties to this covenant. Sometimes Christ is presented as one of the parties; at others He is represented not as a party, but as the mediator and surety of the covenant; while the parties are represented to be God and his people. As the old covenant was made between God and the Hebrews, and Moses acted as mediator, so the new covenant is commonly represented in the Bible as formed between God and his people, Christ acting as mediator. He is, therefore, called the mediator of a better covenant founded on better promises.

Some theologians propose to reconcile these modes of representation by saying that as the covenant of works was formed with Adam as the representative of his race, and therefore in him with all mankind descending from him by ordinary generation; so the covenant of grace was formed with Christ as the head and Representative of his people, and in Him with all those given to Him by the Father. This simplifies the matter, and agrees with the parallel which the Apostle traces between Adam and Christ in Rom 5.12-21, and 1 Cor. 15.21, 22, 47-49. Still it does not remove the incongruity of Christ's being represented as at once a party and a mediator of the same covenant There are in fact two covenants relating to the salvation of fallen man, the one between God and Christ, the other between God and his people. These covenants differ not only in their parties, but also in their promises and conditions. Both are so clearly presented in the Bible that they should not be confounded. The latter, the covenant of grace, is founded on the former, the covenant of redemption. Of the one Christ is the mediator and surety; of the other He is one of the contracting parties.

This is a matter which concerns only perspicuity of statement. There is no doctrinal difference between those who prefer the one statement and those who prefer the other; between those who comprise all the facts of Scripture relating to the subject under one covenant between God and Christ as the representative of his people, and those who distribute them under two. The Westminster standards seem to adopt sometimes the one and sometimes the other mode of representation. In the Confession of Faith Chap. 7 section 3) it is said, "Man, by his fall, having made himself incapable of life by that covenant [by the covenant of works], the Lord was pleased to make a second, commonly called the covenant of grace; wherein He freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved, and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them willing and able to believe." Here the implication is that God and his people are the parties; for in a covenant the promises are made to one of the parties, and here it is said that life and salvation are promised to sinners, and that faith is demanded of them. The same view is presented in the Shorter Catechism, according to the natural interpretation of the answer to the twentieth question. It is there said, "God having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer. In the Larger Catechism, however, the other view is expressly adopted. In the answer to the question, "With whom was the covenant of grace made ? " it is said, " The covenant of grace was made with Christ as the second Adam, and in Him with all the elect as his seed" " (Q. 31).

Two Covenants to be Distinguished

This confusion is avoided by distinguishing between the covenant of redemption between the Father and the Son, and the covenant of grace between God and his people. The latter supposes the former, and is founded upon it. The two, however, ought not to be confounded, as both are clearly revealed in Scripture, and moreover they differ as to the parties, as to the promises, and as to the conditions.

"The Covenant of Grace" Part II by Charles Hodge

Part II

Different Views of the Nature of this Covenant

It is assumed by many that the parties to the covenant of grace are God and fallen man. Man by his apostasy having forfeited the favour of God, lost the divine image, and involved himself in sin and misery, must have perished in this state, had not God provided a plan of salvation. Moved by compassion for his fallen creatures, God determined to send his Son into the world, to assume their nature, and to do and suffer whatever was requisite for their salvation. On the ground of this redeeming work of Christ, God promises salvation to all who will comply with the terms on which it is offered. This general statement embraces forms of opinion which differ very much one from the others.

(1) It includes even the Pelagian view of the plan of salvation, which assumes that there is no difference between the covenant of works under which Adam was placed, and the covenant of grace, under which men are now, except as to the extent of the obedience required. God promised life to Adam on the condition of perfect obedience, because he was in a condition to render such obedience. He promises salvation to men now on the condition of such obedience as they are able to render, whether Jews, Pagans, or Christians. According to this view the parties to the covenant are God and man; the promise is life; the condition is obedience, such as man in the use of his natural powers is able to render.

(2.) The Remonstrant system does not differ essentially from the Pelagian,.so far as the parties, the promise and the condition of the covenant are concerned. The Remonstrants also make God and man the parties, life the promise, and obedience the condition. But they regard fallen men as in a state of sin by nature, as needing supernatural grace which is furnished to all, and the obedience required is the obedience of faith, or fides obsequiosa faith as including and securing evangelical obedience. Salvation under the gospel is as truly by works as under the law; but the obedience required is not the perfect righteousness demanded of Adam, but such as fallen man, by the aid of the Spirit, is now able to perform.

"The Covenant of Grace" by Charles Hodge: Part 1

Part One
The Plan of Salvation is a Covenant

The plan of salvation is presented under the form of a covenant. This is evident:

First, from the constant use of the words berit and diatheke in reference to it. With regard to the former of these words, although it is sometimes used for a law, disposition, or arrangement in general, where the elements of a covenant strictly speaking are absent, yet there can be no doubt that according to its prevailing usage in the Old Testament, it means a mutual contract between two or more parties. It is very often used of compacts between individuals, and especially between kings and rulers. Abraham and Abimelech made a covenant. (Gen. 21.27) Joshua made a covenant With the people. (Josh. 24.25.) Jonathan and David. made a covenant. ( 1Sam. 18.3) Jonathan made a covenant with the house of David. (1 Sam. 20.16.) Ahab made a covenant with Benhadad, (1 Kings 20.34.) So we find it constantly. There is therefore no room to doubt that the word berit when use of transactions between man and man means a mutual compact. We have no right to give it any other sense when used of transactions between God and man. Repeated mention is made of the covenant of God with Abraham, as in Gen. 15.8; 17.13, and afterwards with Isaac and Jacob. Then with the Israelites at Mount Sinai. The Old Testament is founded on this idea of a covenant relation between God and the theocratic people.

The meaning of the word diatheke in the Greek Scriptures is just as certain and uniform. It is derived from the verb diatithemi to arrange , and, therefore, in ordinary Greek is used for any arrangement, or disposition. In the Scriptures it is almost uniformly used in the sense of a covenant. In the Septuagint it is the translation of berit in all the cases above referred to. It is the term always used in the New Testament to designate the covenant with Abraham, with the Israelites, and with believers. The old covenant and the new are presented in contrast. Both were covenants. If the word has this meaning when applied to the transaction with Abraham and with the Hebrews, it must have the same meaning when applied to the plan of salvation revealed in the gospel.

Secondly, that the plan of salvation is presented in the Bible under the form of a covenant is proved not only from the signification and usage of the words above mentioned, but also and more decisively from the fact that the elements of a covenant are included in this plan. There are parties, mutual promises or stipulations, and conditions. So that it is in fact a covenant, whatever it may be called. As this is the Scriptural mode of representation, it is of great importance that it should be retained in theology. Our only security for retaining the truths of the Bible, is to adhere to the Scriptures as closely as possible in our mode of presenting the doctrines therein revealed.

"Lectures on the Principles of the Second Reformation" BY MINISTERS OF THE REFORMED PRESBYTERIAN CHURCH, SCOTLAND.

                      LECTURE  I.                                                  



SECOND REFORMATION—FACTS—PRINCIPLES—OVERTHROW—REVOLUTION—RISE OF REFORMED PRESBYTERIAN CHURCH—ADHERENCE TO THE SECOND REFORMATION—ITS IMPORTANT BEARINGS—REASON AND OBJECTS OF THIS SERIES OF LECTURES.

WHAT are the principles to which so much importance is attached? is a question meeting us as we introduce the proposed course of Lectures. In giving a reply to this most reasonable demand, reference must, of course, be made to the history of the memorable period with which the principles in question are associated—the principles of theSecond Reformation. But in answering this question, I am not to be expected to give lengthened historical illustrations, nor am I to adduce a body of statutory proofs, nor am I to take up the scriptural argument in support and defence of the principles in question. Besides the impossibility of comprehending all this in a single lecture, I should, were I to attempt it, necessarily anticipate the tasks assigned to the brethren that are to succeed me. My duty at present, if I do not mistake it, is to make some brief preliminary observations, preparing the way for the discussions announced in the syllabus, by placing before the mind the principles that are to be advocated, and endeavouring to awaken interest and attention by impressing the mind with a sense of their importance. To this task, then, I immediately address myself.
The Second Reformation forms a brief, but crowded and lucid, chapter in the history of our country, and of the church of God in it, a chapter in which every British Christian should be well read. The period commencing in 1638, and continuing for the ten years which follow, has been usually known, in the ecclesiastical history of this country, by the designation of the Second Reformation, to distinguish it from a period of longer duration in the preceding century, usually called from its priority, not its excellence, the First Reformation. The First was a reformation from Popery; that of which we are now to speak is a reformation from Prelacy, and was distinguished, not only by retrieving what was lost, when in 1592 and subsequent years, the first reformation was departed from, but distinguished also by a great accession of important attainment. It is worthy of remark here, that the Second Reformation, within the last ten years, has been brought into more conspicuous and honourable notice, than for the preceding century and half. The historic page has been searched and thrown open, and the knowledge of the period in question is no longer confined to the antiquary, the curious historian, or to a few persons taking a christian interest in the religious doings of that period; it has been raised from the obscurity in which it lay, and vindicated from much of that reproach which was cast upon it, where it was at all mentioned; and its great actors, and their noble Christian actings, have been held up to respect and admiration. Its attainments, after they were abandoned and lost, lingered long in the recollections and hearts of the religious people of Scotland, but had sunk into comparative oblivion when recent discussions recalled them to view; and the modern advocates of ecclesiastical reformation strengthen their arguments and pleadings, by appeals to its men, its principles, and its martyrs. Would to God that we could regard this as a token that an epoch draws near, when there will be a return to the faithful and extended application of its noble principles! "Turn thou us unto thee, O God, and we shall be turned: renew our days as of old." To state the great principles of the Second Reformation, it will be necessary to recur to prominent facts in the history of the period. ‘In a period of conflicting opinions and sentiments, producing mental and moral revolutions, it seldom happens that individuals or communities arrive all at once at the great principles which are afterwards recognized and felt.’ We are not to expect to find a system of principles, laid down and adopted by the leaders of the Reformation, and then acted upon; but, turning our attention to facts, and observing the great movements as they have proceeded, we shall be able to elicit the great principles which impelled the actors, whose doings have so large demands on our gratitude, and supply so valuable lessons for our adoption and imitation.

"May I Introduce....The Reformed Faith" A New Series on the Basics of Reformed Theology By Shane C. Montgomery

  The Reformed Faith, or Reformed Theology depending on how you wish to look at it, might be a new concept for many of you.  I run into a lot of folks who have never heard of it and have no idea what it is or what is behind it.  I would very much like to introduce you, if you have not met as of yet, The Reformed Faith. I wish to begin a new series on the Basics of the Reformed Faith, what does the Reformation Theology entail?   Is it some new idea in theology?   An upstart underground denomination taking off in the U.S.?   Or is it a cult, say like Mormonism or Jehovah Witnesses?  

    Well, it is none of the above, first off, it is not new by any means, it is in fact older than all the other denominations, you can even say it is older than the Roman Catholic church which has been around for nearly ever!   Reformed Theology has been around since the very first years of the Christian Church, it really has, it was the very first teachings in the early church, these teachings are better known as The Doctrines of Grace, which is the very same teachings made popular by Christ, His disciples, mostly John and Paul, all of whom taught the Doctrines of Grace, which is nothing more than sound orthodox teachings of the Bible.  That's it in a  nutshell!  

    The name "Reformed" actually goes back to the great Reformation which began in Wittenberg, Germany on Oct. 31, 1517 when a local theology professor, and one time monk, Martin Luther wrote up a list of 95 disagreements that he took issue with the then mostly corrupt Roman church, (Catholic with a capitol C)  the word "catholic" simply means, universal, so it was intended to be the "Church Universal" meaning the same church all over the world, and it pretty much was at least in the Roman way, but the pope and several cardinals, bishops and the like began to become evermore corrupt and money hungry, the last straw being the selling of indulgences to mostly peasants in order for the pope to raise money to rebuild the main cathedral.  A man name Tetzel was the best at selling these papers (indulgences) that were promissory notes to get you or a loved one out of Purgatory quicker and into Heaven faster, and if you know your Scripture you will notice, Purgatory is not mentioned and does not exist and that God does not need to bargain with anyone.

" Another Gospel" By A.W. Pink

   Satan is not an initiator but an imitator. God has an only begotten Son-the Lord Jesus, so has Satan-"the son of Perdition" (2 Thess.2:3). There is a Holy Trinity, and there is likewise a Trinity of Evil (Rev. 20:10). Do we read of the "children of God," so also we read of "the children of the wicked one" ( Matthew 13:38). Does God work in the former both to will and to do of His good pleasure, then we are told that Satan is "the spirit that now worketh in the children of disobedience" (Eph 2:2). Is there a "mystery of godliness" (1 Tim. 3:16), so also is there a "mystery of iniquity" (2 Thess 2:7). Are we told that God by His angels "seals" His servants in their foreheads (Rev 7:3), so also we learn that Satan by his agents sets a mark in the foreheads of his devotees (Rev. 13:16). Are we told that "the Spirit searcheth all things, yea, the deep things of God" (1 Cor. 2:10), then Satan also provides his "deep things" (Greek-Rev. 2:24). Did Christ perform miracles, so also can Satan (2 Thess. 2:9). Is Christ seated upon a throne, so is Satan (Greek-Rev. 2:13). Has Christ a Church, then Satan has his "synagogue" (Rev 2:9). Is Christ the Light of the world, then so is Satan himself "transformed into an angel of light" (2 Cor. 11:14). Did Christ appoint "apostles," then Satan has his apostles, too (2 Cor. 11:13). And this leads us to consider: "The Gospel of Satan."

      Satan is the arch-counterfeiter. The Devil is now busy at work in the same field in which the Lord sowed the good seed. He is seeking to prevent the growth of the wheat by another plant, the tares, which closely resembles the wheat in appearance. In a word, by a process of imitation he is aiming to neutralize the Work of Christ. Therefore, as Christ has a Gospel, Satan has a gospel too; the latter being a clever counterfeit of the former. So closely does the gospel of Satan resemble that which it parodies, multitudes of the unsaved are deceived by it.

"The Doctrine of the Covenant in Reformed Theology" by Geerhardus Vos

 At present there is general agreement that the doctrine of the covenants is a peculiarly Reformed doctrine. It emerged in Reformed theology where it was assured of a permanent place and in a way that has also remained confined within these bounds. It is true that towards the end of the seventeenth century this doctrine was taken over by several Lutheran theologians,2 but this apparently took place by way of imitation, the doctrine being unknown within the genuine Lutheran framework. With the Reformed theologians, on the other hand, its emergence occurs in the period of richest development. With full force it lays hold of theological thinking, which in many cases it bends in a distinctive direction.

The last-mentioned phenomenon has caused some to be of the opinion that the doctrine of the covenant was something new which did indeed grow up in Reformed soil, but which nevertheless first came to light in Cocceius and his school. Cocceianism and covenant theology would then amount to the same thing. If that is taken to mean that Cocceius was the first to make the covenant idea the dominant concept of his system, then there is some truth to this opinion. Yet even then it cannot be fully agreed with. Cloppenburg and Gellius Snecanus3 had already come up with a covenant theology in the Netherlands, and the same can be said of Olevianus in Germany. What was new in Cocceius was not his covenant theology as such, but rather the historical conclusions for the economy of redemption which he drew from the covenant concept. When these conclusions became apparent, the struggle against Cocceianism was on.
If we are looking only for the covenant concept itself, rather than for a covenant theology, we can go back a lot further. Many Reformed theologians had in their systems a locus on the covenant or on the testaments. Trelcatius, father and son, Junius, Gomarus, and others taught the covenant in this sense. With them the concept remained rather subordinate, so that they cannot be called federalists in the later sense of the term.

"Double Predestination" by R.C. Sproul

"A horrible decree ...." "Most ruthless statement. . . ." "A terrible theological theory. . . ." "An illegitimate inference of logic. . ." These and other similar epithets have been used frequently to articulate displeasure and revulsion at the Reformed doctrine of double predestination. Particularly abhorrent to many is the notion that God would predestinate (in any sense) the doom of the reprobate.

The "Double" of Predestination

The goal of this essay is not to provide a comprehensive analysis, exposition, or defense of the doctrine of election or predestination. Rather, the essay is limited to a concern for the "double" aspect of predestination with particular reference to the question of the relationship of God's sovereignty to reprobation or preterition.
     The use of the qualifying term "double" has been somewhat confusing in discussions concerning predestination. The term apparently means one thing within the circle of Reformed theology and quite another outside that circle and at a popular level of theological discourse. The term "double" has been set in contrast with a notion of "single" predestination. It has also been used as a synonym for a symmetrical view of predestination which sees election and reprobation being worked out in a parallel mode of divine operation. Both usages involve a serious distortion of the Reformed view of double predestination.

Viewing double predestination as a distinction from single predestination may be seen in the work of Emil Brunner. Brunner argues that it is impossible to deduce the doctrine of double predestination from the Bible. He says:

The Bible does not contain the doctrine of double predestination, although in a few isolated passages it seems to come close to it. The Bible teaches that all salvation is based on the eternal Election of God in Jesus Christ, and that this eternal Election springs wholly and entirely from God's sovereign freedom. But wherever this happens, there is no mention of a decree of rejection. The Bible teaches that alongside of the elect there are those who are not elect, who are "reprobate," and indeed that the former are the minority and the latter the majority; but in these passages the point at issue is not eternal election but "separation" or "selection" in judgment. Thus the Bible teaches that there will be a double outcome of world history, salvation and ruin, Heaven and hell. But while salvation is explicitly taught as derived from the eternal election, the further conclusion is not drawn that destruction is also based upon a corresponding decree of doom.¹

"The Importance of Repentance" by B.B. Warfield

By repentance we are to mean, not merely sorrow for and hatred of sin, but also the inward turning away from it to God, with full purpose of new obedience. By original sin we are to mean not merely adherent but also inherent sin, not merely the sinful act of Adam imputed to us, but also the sinful state of our own souls conveyed to us by the just judgment of God. When so understood, it would seem sufficiently clear that we must ‘repent of original sin.’ The corruption that is derived by us from our first parents comes to us, indeed, as penalty; but it abides in us as sin, and must be looked upon as sin both by God and by enlightened conscience itself...And thus it appears, that so far from its being impossible to repent of original sin, repentance, considered in its normative sense—not as an act of turning away from this sin or that sin, but of turning from sin as such to God—is fundamentally just repentance of ‘original sin.’ Until we repent of original sin, we have not, properly speaking, repented in the Christian sense at all. For it is characteristic of heathen thought to look upon sin atomistically as only so many acts of sin, and at repentance also, therefore, atomistically as only so many acts of turning away from sinning; the Christian conception probes deeper and finds behind the acts of sin the sinful nature and behind the specific acts of repentance for sins the great normative act of repentance for this sinful nature. He only, then, has really repented who has perceived and felt the filthiness and odiousness of his depraved nature and has turned from it to God with a full purpose of being hereafter more conformed to his image as revealed in the face of Jesus Christ (B.B. Warfield, Selected Shorter Writings - 1

"A Most Wholesome Counsel' by John Knox

HOW TO BEHAVE OURSELVES IN THE MIDST OF THIS WICKED GENERATION, TOUCHING THE DAILY EXERCISE OF GOD’S MOST HOLY AND SACRED WORD.

TO HIS BRETHREN IN SCOTLAND, AFTER HE HAD BEEN QUIET AMONG THEM.

The comfort of the Holy Ghost for salutation -

Not so much to instruct you, as to leave with you, dearly beloved brethren, some testimony of my love, I have thought it good to communicate with you in these few lines my weak counsel, how I would ye should behave yourselves in the midst of this wicked generation touching the exercise of God’s most holy and sacred word, without the which, neither shall knowledge increase, godliness appear, nor fervency continue among you. For as the word of God is the beginning of life spiritual, without which all flesh is dead in God’s presence; and the lanthorn to our feet, without the brightness whereof, all the posterity of Adam doth walk in darkness - and as it is the foundation of faith, without the which, no man understandeth the good will of God - so is it also the only organ and instrument which God useth to strengthen the weak, to comfort the afflicted, to reduce to mercy by repentance such as have slidden; and finally, to preserve and keep the very life of the soul, in all assaults and temptations.

And therefore, if that ye desire your knowledge to be increased, your faith to be confirmed, your consciences to be quieted and comforted, or finally, your souls to be preserved in life, let your exercise be frequent in the law of your Lord God. Despise not that precept which Moses (who by his own experience had learned what comfort lieth hid within the word of God,) gave to the Israelites, in these words, “These words which I command thee this day, shall be in thy heart; and thou shalt exercise thy children in them; thou shalt talk of them, when thou art at home in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up; and thou shalt bind them for a sign upon thy hand, and they shall be papers of remembrance between thy eyes; and thou shalt write them upon the posts of thy house, and upon thy gates” (Deut 6). And Moses in another place commands them, to remember the law of the Lord God to do it, that it may be well unto them, and with their children, in the land which the Lord shall give them: meaning, that like as frequently memory and repetition of God’s precepts is the means whereby the fear of God, which is the beginning of all wisdom and felicity, is kept recent in mind, so is negligence and oblivion of God’s benefits received, the first step of defection from God. Now, if the law, which by reason of our weakness can work nothing but wrath and anger, was so effectual, that remembered and rehearsed of purpose to do it, it brought to the people a corporal benediction, what shall we say that the glorious gospel of Christ Jesus doth work, so that it be with reverence entreated? St Paul calleth it the sweet odour of life unto those that should receive life; borrowing his similitude from odoriferous herbs or precious unguents, whose nature is, the more they be touched or moved, to send forth their odour more pleasing and delectable. Even such, dear brethren, is the blessed evangel of our Lord Jesus; for the more that it be entreated, the more comfortable and more pleasant is it, to such as do hear, read, and exercise the same.

I am not ignorant, that as the Israelites loathed manna, because that every day they saw and ate but one thing, so some there be now-a-days, (who will not be holden of the worst sort,) that after once reading some parcels of the Scriptures, do convert themselves altogether to profane authors and human learning, because that the variety of matters therein contained doth bring with it a daily delectation; where contrariwise, within the simple Scriptures of God, the perpetual repetition of a thing is harassing and wearisome. This temptation, I confess, may enter into God’s very elect, for a time: but impossible it is, that therein they continue to the end; for God’s election, besides other evident signs, hath this ever joined with it, that God’s elect are called from ignorance (I speak of those that are come to the years of knowledge,) to some taste and feeling of God’s mercy, of which, they are never satisfied in this life, but from time to time they hunger and they thirst to eat the bread that descended from heaven, and to drink the water that springeth unto life everlasting; which they cannot do, but by means of faith; and faith looketh ever to the will of God revealed by his word; so that Faith hath both her beginning and continuance by the word of God. And so, I say, that impossible it is that God’s chosen children can despise or reject the word of their salvation, by any long continuance, neither yet loathe it to the end. Often it is, that God’s elect are holden in such bondage and thraldom, that they cannot have the bread of life broken unto them, neither yet liberty to exercise themselves in God’s holy word: but then do not God’s dear children loathe, but most greedily do they covert the food of their souls. Then do they accuse their former negligence, then lament and bewail they the miserable affliction of their brethren; and then cry and call they in their hearts, (and openly where they dare,) for free passage to the gospel. This hunger and thirst doth argue and prove the life of their souls. But if such men as having liberty to read and exercise themselves on God’s holy Scripture, and yet do begin to weary, because from time to time they read but one thing; I ask, why weary they not also every day to drink wine, to eat bread every day, to behold the brightness of the sun, and so to use the rest of God’s creatures which every day do keep their own substance, course, and nature? They shall answer, I trust, Because such creatures have a strength, as oft as they are used, to expel hunger, to quench thirst, to restore strength, and to preserve the life. O miserable wretches! who dare attribute more power and strength to the corruptible creatures in nourishing and preserving the mortal carcase, than to the eternal word of God in nourishment of the soul, which is immortal.

To reason with their abominable unthankfulness at this present, is not my purpose. But to you, dear brethren, I write my knowledge, and do speak my conscience, that so necessary as meat and drink are to the preservation of life corporal, and so necessary as the heat and brightness of the sun are to the quickening of herbs and to expel darkness, so necessary is also to life everlasting, and to the illumination and light of the soul, the perpetual meditation, exercise, and use of God’s holy word.

And therefore, dear brethren, if that ye look for a life to come, of necessity it is that ye exercise yourselves in the book of the Lord your God. Let no day slip over without some comfort received from the mouth of God. Open your ears, and He will speak, even pleasing things to your heart. Close not your eyes, but diligently let them behold what portion of substance is left to you within your Father’s testament. Let your tongue learn to praise the gracious goodness of Him who of his mere mercy hath called you from darkness to light, and from death to life. Neither yet may you do this so quietly, that you will admit no witness. Nay, brethren, ye are ordained of God to rule and govern your houses, I say, in some cases ye are bishops and kings; your wives, children, and family are your bishopric and charge; of you it shall be required how carefully and diligently ye have instructed them in God’s true knowledge; how ye have studied, in them to plant virtue, and to repress vice. And therefore I say, ye must make them partakers in reading, exhortation, and in making common prayers; which I would, in every house were used once a day at least. But above all things, dear brethren, study to practise in life that which the Lord commands, and then be ye assured, that ye shall never hear nor read the same without fruit. And this much for the exercises within your houses.

Considering that St Paul calls the congregation, the body of Christ, whereof every one of us is a member; teaching us thereby, that no member is of sufficiency to sustain and feed itself, without the help and support of any other, I think it necessary, that for the conference of Scriptures, assemblies of brethren be had. The order therein to be observed, is expressed by St Paul, and therefore I need not to use many words in that behalf: only willing, that when ye convene, (which I would were once a week,) that your beginning should be from confessing your offences, and invocation of the Spirit of the Lord Jesus to assist you in all your godly enterprises; and then, let some place of Scripture be plainly and distinctly read, so much as shall be thought sufficient for a day or time: - which ended, if any brother have exhortation, interpretation, or doubt, let him not fear to speak and move the same, so that he do it with moderation, either to edify, or be edified. And hereof, I doubt not, but great profit shall shortly ensue: for first, by hearing, reading, and comparing the Scriptures, in the assembly, the whole body of the Scriptures of God shall become familiar; the judgments and spirits of men shall be tried, their patience and modesty shall be known, and finally their gifts and utterance shall appear. Multiplication of words, perplexed interpretation, and wilfulness in reasoning, is to be avoided at all times, and in all places, but chiefly in the congregation, where nothing ought to be respected, except the glory of God, and comfort and edification of our brethren. If any thing occur within the text, or yet arise in reasoning, which your judgments cannot resolve, or capacities apprehend, let the same be noted and put in writing, before ye depart the congregation, that when God shall offer unto you any interpreter, your doubts being noted and known, may have the more expededresolution; or else, that when ye shall have occasion to write to such as with whom ye would communicate your judgments, your letters may signify and declare your unfeigned desire that ye have of God and of his true knowledge, and they, I doubt not, according to their talents, will endeavour, and bestow their faithful labours, to satisfy your godly petitions. Of myself, I will speak as I think; I will more gladly spend fifteen hours in communicating my judgment with you, in explaining, as God pleases to open to me, any place of Scripture, than half an hour in any other matter beside.

Further, in reading the Scriptures, I would ye should join some books of the Old, and some of the New Testament together: as Genesis and one of the Evangelists, Exodus with another, and so forth, ever ending such books as ye begin (as the time will suffer:) for it shall greatly comfort you, to hear that harmony and well-tuned song of the Holy Spirit speaking in our fathers from the beginning. It shall confirm you in these dangerous and perilous days, to behold the face of Christ Jesus’ loving Spouse and Kirk, from Abel himself, and from himself to this day, in all ages to be one. Be frequent in the Prophets, and in the Epistles of St Paul; for the multitude of matters most comfortable therein contained, requireth exercise and good memory. Like as your assembly ought to begin with confession and invocation of God’s Holy Spirit, so would I that they were never finished without thanksgiving, and common prayers for princes, rulers, and magistrates; for the liberty and free passage of Christ’s evangel; for the comfort and deliverance of our afflicted brethren in all places, now persecuted, but most cruelly now, within the realms of France and England; and for such other things, as the Spirit of the Lord Jesus shall teach unto you to be profitable either to yourselves, or yet to your brethren, whosesoever they be. If thus or better, dear brethren, I shall hear that you exercise yourselves, then will I praise God for your great obedience, as for them that not only have received the word of grace with gladness, but that also, with care do keep the same, as a treasure and jewel most precious. And because that I cannot suspect, that ye will do the contrary at this present, I will use no threatenings; for my good hope is, that ye shall walk as the sons of light, in the midst of this wicked generation; that ye shall be as stars in the night season, who yet are not changed into darkness: that ye shall be as wheat amongst the cockle, and yet, that ye shall not change your nature which ye have received by grace, through the fellowship and participation which we have with the Lord Jesus, in his body and blood. And finally, that ye shall be of the number of the prudent virgins, daily renewing your lamps with oil, as they that patiently abide the glorious appearance and coming of the Lord Jesus: whose omnipotent Spirit rule and instruct, illuminate and comfort your hearts and minds in all assaults, now and ever. Amen.

The grace of the Lord Jesus rest with you. Remember my weakness in your daily prayers.

Your brother unfeigned, JOHN KNOX.

THE 7TH OF JULY, 1556.

“A Most Wholesome Counsel” is from Select Practical Writings of John Knox. Issued by the Committee of the General Assembly of the Free Church of Scotland for the Publication of the Works of Scottish Reformers and Divines. (Edinburgh: 1845), pp 173-180.