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The following passages from from Samuel Rutherford’s A Free Disputation Against Pretended Liberty of Conscience (1649).

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2. The sword did not force the conscience of any then, more then now; nor could it cudgell an Idolater, or a blasphemer, into the sound faith then, more then now, and weapons of the Prophets in the Old Testament, as well as the Apostles in the New, were not carnall but spirituall, and mighty through God. Prophets, as Prophets, no more used the sword against mens consciences of old, than Christ, his Apostles, and Ministers doe now, Mat. 28.19,20. And as Christ saith now, preach the Gospel, but kill none, use neither staffe nor sword, nor miraculous power to destroy hereticks, or burn Samaria, so he said to his Prophets, speake my word to Israel and Judah and the Nations, to Ninive and others, but kill none, and use the sword against none of the rebellious who will not heare, that they may be converted. Yet he commanded the Magistrate to use the sword against the seducing Prophet, nor can the Libertines shew us of a Ceremoniall death inflicted for the transgression of a morall law, which transgression is now made free from all bodily punishment, indeed the man that refused to raise up seed to his brother was put to shame by the law, and we are freed from both the law, and the penalty thereof, and the man that gathered sticks on the Sabbath was put to death by an answer from God no doubt, but the breach of the holy Sabbath instituted before the fall is no Ceremoniall transgression, nor doe we thinke that every violation of the Sabbath was punished by death, but that the Magistrate, Masters and Fathers, are not to punish with bodily coercive power the transgressours of the fourth command, is most false. For what the Magistrate commands the Subject, the Master the servant, the Father the sons, and which they have warrant from the Morall law to command in these relations, that they command in order to the sword and rodde, if their commandements find no other welcome but rebellion, for the power of Magistrate, and Master, yea, and of the Father now in the state of sin is essentially coercive; they may compell their inferiours by strong hand, either to doe or suffer the will of God, which is sufficient to prove our point. Though it be true, some morall transgressions Moses punished with death, as Sabbath-breaking, it followeth not therefore the godly Prince may now punish it with death, but it followes not therefore, such transgressours are made free, through Christ, of all bodily punishment, as Libertines inferre, for though the temporarines of the punishment be only in the measure of punishment, yet not in the punishment it selfe. [189-191]

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Some of you may be aware that our congregation, the Presbyterian Reformed Church of Corbin City, New Jersey, is connected with a K-12 Christian school. Westminster Christian Academy provides area families with an affordable education and is committed to the Reformed faith as expressed in the Westminster Confession of Faith (1646). Several of our members are teachers, and we have a good number of students attending. At present, the school meets in a Presbyterian church in Ocean City. But as the Lord has blessed us with some means—and as our congregation is definitely in a growth mode with many young families having children—we would like to build or obtain a suitable property of our own to house the school.

At present, we are considering three options. First, we could demolish our present church building and build a larger school building with a chapel that would house our worship services. Then there is also an old municipal building up the road, which actually used to be the high school for Upper Township earlier in the 20th century. This is attractive for a number of reasons one of which is its close proximity to us. These two options could well be within our present financial capacities.

A third option, however, is about 30 minutes to the west of our church, in Port Norris. There is a very large school complex with many classrooms, kitchen facilities, and a full, rather new gym. The size is 53,000+ sf and sits on 8+ acres. The school district has closed it following consolidation. It is worth approximately $3.5 million, but the asking price is a quite low at $650,000 because the area has seen population and economic decline. That being said, many of us think the town has a future with its supply of more affordable housing; and some of our young families have already been looking to purchase in the area.

If we were to consider this school in Port Norris, we would really like to explore possible partners, whether investors, businesses, educational institutions, or non-profits. Even finding one or a few lesser partners in S. Jersey could help us lean towards a commitment to purchase the school as a possible multi-use facility. As it stands, WCA only holds classes three days a week from 8:00 a.m. to 12:00 p.m. And not only could the property be available around those hours, there are the weekends and the entire summer where we would not foresee WCA use.

Do you have any ideas? Or can you think of other leads, contacts who may be interested in some way? Please share or drop us a note at michael@reformedparish.com.

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The difference between the old and the new economy; superiority of the new over the old, the inferiority of the old. Distinctions within biblical language to reflect the manifold character of God’s revelation to us, while fundamentally one purpose and plan of God. Within God’s economy, there is unity in diversity. Further, some of the superior qualities of the new administration consist in a relatively greater degree of spirituality and perception of spiritual things and the eternal inheritance, above the more temporal attention of the old economy.

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Moreover, they may be called the “old” and “new” testaments in a literal sense or a figurative one. And the words may be used with wide or narrow meaning. When the sense is literal, the word “old testament” stands for the Law, insofar as it was given to the Jewish people through Moses. It promised life to them on condition of perfect obedience, with the provision of a curse upon the transgressors, and it brought with it an unbearable burden of legal rituals and the yoke of a highly restrictive political order. For this reason it is called “the letter that kills,” “the dispensation of death and condemnation,” “bearing children for slavery, like Hagar” (2 Corinthians 3:6,7; Galatians 4:23, 24). Placed opposite to this is the “new testament” (in the strict sense), the teaching of spiritual grace and salvation fully revealed by the Son of God himself from the bosom of the Father and spread abroad by the apostles’ preaching. It promises righteousness without price, and life everlasting through and for the sake of Christ the testator unto all who believe in him through the grace that he will lavish on them abundantly.

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Interested in auditing or participating in a Reformed ethics course, from a historic, Scottish Presbyterian perspective?

A few years back, our small denomination decided to start up an in-house ministerial training program, especially for practical reasons such as preventing more debt for our students and enabling them to remain at home, keep their secular employment, and preserve ties with our congregations.

A committee of presbytery is presently exploring whether we might make our seminary course offerings available at an undergraduate level—with corresponding adaptations of academic requirement—for the personal enrichment of folks in our own denomination, the training and continuing education of our church officers, and then more broadly in the communities where we serve and beyond. (And personally, I would also like to explore making such courses available in Spanish, with sufficient assistance.)

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Chalmers’ parish mission theory made its way to the U.S. during his career and in the decades after his death in 1847. I had heard about such city missions inspired by the “territorial” method; and of course, I knew about his enthusiastic supporter of the West Port experiment, the New York philanthropist James Lenox. With a little free time, I did some poking around online and found one example: the Lebanon Chapel. Below is an 1878 report from that mission effort in the heart of New York City.

It bears all the marks of a convinced Chalmersian. We see the distinct and underscored prioritization of saving souls, above all efforts to ameliorate outward poverty. And there is also an absence of the individualistic-leaning and pietistic sort of American Christianity, but the old confessionally Reformed version that prizes the Visible (or as Kuyper eventually put it, the “Institutional”) Church with its outward and ordinary means of grace. Here’s a quote that could very easily have been written by the “Arch-Parson” himself:

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Below is an alphabetically arranged catalogue of several of Thomas Chalmers’ primary sources with the digital files made accessible. Where I’ve audio-recorded the resource, the title has been hyperlinked. So click to listen away, all you multi-taskers! [A work in progress here; and starting with his material directly or indirectly related to his advocacy of parish missions.]

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IMG_9458So a young lady, “Leah,” has come within our church’s orbit from our S. Providence outreach. Her story is shared here and here.

Leah doesn’t have a credible profession of faith, though she considers herself a Christian. In many ways, she is as the Ninevites of old, who did not know their “left hand from their right” in spiritual matters. But she has been encouraging in many ways. Since November, she has been faithfully coming to church with her precious little baby boy and eagerly participating in a Bible study. So far, we’ve tackled the first fourteen chapters of Genesis.

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00019767The following is a list, though not exhaustive, of Reformed & Presbyterian bodies who either have observed a day of fasting & prayer during the COVID-19 crisis or who have appointed and/or commended one. If we cannot coordinate our days, perhaps we may be encouraged that we are not alone when we take our part “on the wall.”

“Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: and rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God” (Joel 2:12-14)?

 

[Updated 4/18 @ 5:49 p.m. EDT]

Wednesday, March 25. ARP Canadian Presbytery.

Wednesday, March 25. RPCNA Pacific Coast Presbytery.

Lord’s day, March 29. Free Church of Scotland (Cont.). [Statement from the Public Questions, Religion and Morals Committee.]

Wednesday, April 1. Various Heritage Reformed Congregations (HRC) & Free Reformed Congregations (FRC). [Prayer and Fasting Outline, with help from Th. Boston.]

Saturday, April 4. The Midwest Presbytery (RPCNA). [Full communication & helpful suggestions.]

Thursday, April 2 or 9. RPCNA Synod.

Wednesday, April 8. OPC Presbytery of the Southeast.

Monday, April 6. Calvary Presbytery (PCA). [Days of Fastings RPCNA]

Saturday, Ajpril 18. Several congregations in the Presbyterian Reformed Church (PRC).

I’ve also heard from / about some individual OPC congregations who have observed fasts.

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[Image above, “Nineveh Repents“]

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Another addition to the Chalmers Audio Library. A tremendous address! Little wonder that Wilberforce once wrote of him, “All the world is wild about Chalmers.” If this sermon doesn’t drive you to your prayer closet, what will?

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