Backwoods Presbyterian: August 2006

Wednesday, August 30, 2006

The Pelagian Captivity of the Church

How fitting that R.C. Sproul's lovely article on the Pelagian Captivity of the Church appears this month on the White Horse Inn website. This message that Sproul presents is a mandatory read for all who wonder about the status of our Reformed faith in today's world. Sproul spells out exactly what has infected this era-the same thing that has always infected the church-the devaluation of the Grace of God and the promotion of the personal ability of man. Even during the dark days of Reformation the Romanists and the Reformers could agree on at least one doctrine-that of Original Sin. We find our church today infiltrated by the disciples of Pelagius who seek to elevate the person to a status that we neither deserve to attain nor are we able to receive without the purposeful sacrifice of the lamb on Calvary and deny the worthiness of Christ's sacrifice by tossing the need for the sacrifice out the window. If we could be saved by perfect obedience to the law there is no need for the sacrifice. If we can work off our own death what is the need for the atonement?

http://www.modernreformation.org/rc01pelagian.htm

Tuesday, August 29, 2006

Open Rebellion

This is a letter to the editor in the Johnson City Press (My Great-Grandmother's hometown) from a PC(USA) minister. I noticed it first when I read the newspaper in the August 20th edition. I did not pay it much mind until I found it on the Pastor's own blog. Now paint me as a reactionary but is this not openly flouting the Book of Order and directives of the PJC and General Assembly?

Voting Against
"I have been honored to officiate at holy unions for gay and lesbian couples that I believe are as holy and blessed as any of the marriages I have performed for straight couples. I serve a congregation that welcomes and loves gay and lesbian people, their partners and families, and regards them as full and equal members.

I will be voting against this amendment in November. Regardless of what happens with this legislation, it is even more important that sexual minorities in this area know that you do not have to choose between your faith and who you are. There are congregations here that are open and affirming. I am proud to serve one of them."

John Shuck
Minister
First Presbyterian Church
Elizabethton

Saturday, August 26, 2006

The Battle Has Begun

I received this e-mail tonight-not sure why-about the situation at Kirk of The Hills.

I do not know if you have been following the events at Kirk of the Hills in Tulsa. A few weeks ago they chose to leave the PCUSA. Tom Gray is their pastor and he has maintained a blog detailing the process.

Tom Gray just posted on his blog an alert to his members. It is pasted below. Now is the time to show your support for Kirk of the Hills by going to the website and write your comments of support as they undergo coercive actions by the denomination.

Here is the url for Tom Gray's blog. It is easy to leave a comment. Just click on comment at the end. Click other to type in your name. http://tomgrayofthekirk.blogspot.com/

ALERT to all Kirk Members

Our clerk of our board of elders just played a message on her answering machine from Eastern Oklahoma Presbytery. They have informed her that the presbytery is sending a supply pastor to preach tomorrow, and a someone else to moderate the congregational meeting on Wednesday.

This has happened before, a part of the "game plan" of the PCUSA. The link that follows has pictures and a video of what happened in a Torrance, California, church a little over a year ago. The denomination came in and pushed their way into the pulpit, creating chaos for a brief moment in worship. We will not allow that to happen.

Moderator Ufford-Chase, minority group disrupts worship service -
7/56/05

The PCUSA believes only what they wish to. They recognize that Wayne and I resigned from the denomination, but they refuse to recognize that the Kirk has also withdrawn and, in the process, re-hired us as co-pastors. They are coming to "rescue" a church that doesn't want it.

Wayne and I will be in the pulput tomorrow. This step on the part of the presbytery, since we are no longer a PCUSA church, is intrusive, arrogant, and illegal.
A LAST-MINUTE ADDITION,

I just read the following letter from a PCUSA pastor (retired) writing Presbyweb. Ed is a good guy, and I appreciate the heads-up.

Letters
August 26, 2006

Dear Editor:

I have just gotten off the phone with someone who had been in conversation with Synod personnel regarding the withdrawal of Kirk of the Hills. He was telling me how the Synod and Presbytery planned to use denominational lawyers to fight The Kirk "tooth and toe nail" for the church property.

Then I read Vernon Broyles piece "The bottom line for peace." It reminded me of what my old dad used to tell me: "Son, do what I say. Don't do what I do."

I watch and wonder... can we, will we, treat our fellow sisters and brothers in Christ who disagree with us with the same command of Jesus to turn the other cheek? To love? To forgive? Or is what we profess we want for the warring parties of the Middle East unavailable for Christian friends who feel led to go in another direction? Will the PCUSA demonstrate grace and forgiveness by turning the other cheek?

I doubt I'll live that long!

Rev. Dr. Edwin [Ed] Bernard, HR
Hugo, Oklahoma

Keep praying--keep the faith,
Tom

Monday, August 21, 2006

Prayer Request #3

This Prayer Request #3 is for discerment. As most of you know I am a seminarian and am an inquirer in the Presbyterian Church (U.S.A.). As all of you who are aquainted with this denomination understand these are tumultuous times that require vigilance, study, and most importantly fervent prayer. While the seminary I attend is not overly theologically liberal it does have on its staff two men out in the forefront of the fight we find ourselves in: The Rev. Dr. Andrew Purves and Dr. Robert A.J. Gagnon. I find myself standing in the wilderness tearing my cloak as I stand full of anxiety, passion, and uncertainty. II ask for prayers of discerment as I begin to near Ordination as to the path in which God has chosen for me. In God there is hope. In God there is foundation. To God Be the Glory. Amen.

Friday, August 11, 2006

Presbyterian Church (U.S.A.)

I was reading the Book of Jonah for an Adult Bible Study that I lead on Wednesday nights. We all know what happens in the first two chapters but what struck me the most was what happens in Chapter 4 and its relation to our current situation. Jonah when called a second-time goes forth to Ninevah so that they who are wicked and evil may REPENT and submit to the mercy and power of the Lord of Israel. If they do not then God will destroy them. Jonah being a good Israelite looks forward to their destruction at the hands of his Lord. What happens? A befuddled Jonah sits on a hill looking on as the Ninevites REPENT even their king commands them to bow down at the foot of the Israelite God. God then relents and grants mercy to the Ninevites and allows them to live. Jonah is beside himself with anger. He cries to the Lord that he knew the Lord was a lord of mercy and it angers him that God chose to show mercy to the gentile Ninevites. Look at what God says:

4The LORD said, "Do you have good reason to be angry?"5Then Jonah went out from the city and sat east of it. There he made a shelter for himself and sat under it in the shade until he could see what would happen in the city. 6 So the LORD God appointed a plant and it grew up over Jonah to be a shade over his head to deliver him from his discomfort. And Jonah was extremely happy about the plant. 7 But God appointed a worm when dawn came the next day and it attacked the plant and it withered.8 When the sun came up God appointed a scorching east wind, and the sun beat down on Jonah's head so that he became faint and begged with all his soul to die, saying, "Death is better to me than life."9Then God said to Jonah, "Do you have good reason to be angry about the plant?" And he said, "I have good reason to be angry, even to death." 10 Then the LORD said, "You had compassion on the plant for which you did not work and which you did not cause to grow, which came up overnight and perished overnight.11"Should I not have compassion on Nineveh, the great city in which there are more than 120,000 persons who do not know the difference between their right and left hand, as well as many animals?"

What really strikes me is that are anyone of us willing to go to Louisville and preach the word of God or will we like Jonah and run off to Tarshish? I believe that we are being called by the Lord our God to stand up and say to Louisville the same words that Jonah preached to the Ninevites so that they may REPENT of their evilness and wickedness. Who among us will go and be a prophet to the Ninevites, who will be the Jonah of our time? Who shall lead the wicked to Christ? Who shall go and preach the Word of Mercy upon those that REPENT? For we all know the fate of the cities that denied the cries of the man of God Lot. We know of other cities that have had the same fate befall them. Ultimately it is up to the Lord our God to decide on whom he will show mercy. But for their sake let us hope and pray Louisville takes the path of the Ninevites and learns from the death of the twin cities Sodom and Gomorrah so that the Lord may show mercy upon them. Amen.

Tuesday, August 08, 2006

ACLU: Enemy of Christianity in America

ACLU wants parish to forget cross
Katrina memorial bears Jesus' face
Sunday, August 06, 2006
By Karen Turni Bazile

Alarmed by newspaper reports that a hurricane memorial in St. Bernard Parish will feature a cross bearing a likeness of the face of Jesus, the American Civil Liberties Union of Louisiana is reminding parish officials of the Constitution's separation of church and state.

Never one to back down, Parish President Henry "Junior" Rodriguez has a simple reply: "They can kiss my ***."

In a July 28 letter to Rodriguez and other officials, Louisiana ACLU Executive Director Joe Cook said that the government promotion of a patently religious symbol on a public waterway is a violation of the Constitution's First Amendment, which prohibits government from advancing a religion.

Rodriguez did not say whether he has responded to Cook's letter, but in an interview, he said he sees nothing improper about the memorial, which will be mounted near the shoreline of the Mississippi River-Gulf Outlet at Shell Beach. The cross and accompanying monument listing the names of the 129 parish residents who died in Hurricane Katrina are earmarked for what the parish says is private land and are being financed with donations, Rodriguez said.

Nonetheless, Cook asked the parish to erect a religiously neutral symbol and also voiced concern that the Parish Council was sanctioning a religious monument.

Returning Rodriguez's volley, Cook added, "It would be better if he would kiss the Constitution and honor it and honor the First Amendment."

The St. Bernard Parish Council voted several months ago to erect a monument, but at the time did not offer specific plans. The parish recently announced plans to dedicate the memorial on Aug. 29, the one-year anniversary of the devastating hurricane.

The cross is being designed and fabricated by Vincent LaBruzzo, a welder and fabricator from Arabi. The stainless-steel cross will be 13 feet tall and 7 feet wide and will be lighted, according to a note on the parish's Web site, www.sbpg.net

LaBruzzo worked for the parish before recently taking a job with Unified Recovery Group, the company clearing the parish's storm debris. Rodriguez said he helped LaBruzzo get the job with URG. LaBruzzo did not return phone messages seeking comment.

Rodriguez and others like the idea of putting the monument along the banks of the MRGO, because that waterway, dug by the federal government as a shipping shortcut in the 1960s, is widely blamed in the parish for accelerating the deadly flooding that accompanied Katrina. Over the years erosion has widened the outlet, so the bank on which the cross will be erected is on privately owned land, Rodriguez said. He added that the parish is researching who owns the land on which the stone monument bearing the names of the victims will sit, but he thinks that it is also privately owned.

Parish Councilman Tony "Ricky" Melerine and Charlie Reppel, Rodriguez's chief of staff, said they are co-chairing the memorial committee on their private time.

"The memorial is being coordinated by a group of volunteers on their own time, and no public money is going to the project that will be on private land," Reppel said. "The committee members are all volunteers, including me. We are putting in a lot of unpaid overtime."

Other committee members include St. Bernard Sheriff's Office Chief Deputy Anthony Fernandez Jr.; St. Bernard Tourism Director Elizabeth "Gidget" McDougall; former Parish President Charles Ponstein, who is working with a state agency on local business retention; Lorrie Allen, Reppel's assistant; and LaBruzzo.

As for the parish's statements that the memorial is being done outside government's auspices, Cook seems unconvinced.

While the ACLU thinks a memorial to the storm and its victims is "clearly appropriate," Cook said, St. Bernard's is "still all very questionable. I think there is official government involvement with the endorsement and advancement of this clearly religious symbol."

New Orleans Times-Picayune

Subscribe to: Posts (Atom)

Westminster Confession of Faith (Chapters Rotate)

Chapter I

Of the Holy Scripture

I. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable;[1] yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation.[2] Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church;[3] and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;[4] which makes the Holy Scripture to be most necessary;[5] those former ways of God's revealing His will unto His people being now ceased.[6]

II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament, which are these: Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistles to the Romans, Corinthians I, Corinthians II, Galatians, Ephesians, Philippians, Colossians, Thessalonians I , Thessalonians II , To Timothy I , To Timothy II, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The Revelation of John. All which are given by inspiration of God to be the rule of faith and life.[7]

III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.[8]

IV. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.[9]

V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture.[10] And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it does abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.[11]

VI. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.[12] Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word:[13] and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.[14]

VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all:[15] yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.[16]

VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical;[17] so as, in all controversies of religion, the Church is finally to appeal unto them.[18] But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,[19] therefore they are to be translated in to the vulgar language of every nation unto which they come,[20] that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner;[21] and, through patience and comfort of the Scriptures, may have hope.[22]

IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.[23]

X. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.[24]

Chapter II

Of God, and of the Holy Trinity

I. There is but one only,[1] living, and true God,[2] who is infinite in being and perfection,[3] a most pure spirit,[4] invisible,[5] without body, parts,[6] or passions;[7] immutable,[8] immense,[9] eternal,[10] incomprehensible,[11] almighty,[12] most wise,[13] most holy,[14] most free,[15] most absolute;[16] working all things according to the counsel of His own immutable and most righteous will,[17] for His own glory;[18] most loving,[19] gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;[20] the rewarder of them that diligently seek Him;[21] and withal, most just, and terrible in His judgments,[22] hating all sin,[23] and who will by no means clear the guilty.[24]

II. God has all life,[25] glory,[26] goodness,[27] blessedness,[28] in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He has made,[29] nor deriving any glory from them,[30] but only manifesting His own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things;[31] and has most sovereign dominion over them, to do by them, for them, or upon them whatsoever Himself pleases.[32] In His sight all things are open and manifest,[33] His knowledge is infinite, infallible, and independent upon the creature,[34] so as nothing is to Him contingent, or uncertain.[35] He is most holy in all His counsels, in all His works, and in all His commands.[36] To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.[37]

III. In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost.[38] The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; [39] the Holy Ghost eternally proceeding from the Father and the Son. [40]

Chapter III

Of God's Eternal Decree

I. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass;[1] yet so, as thereby neither is God the author of sin,[2] nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.[3]

II. Although God knows whatsoever may or can come to pass upon all supposed conditions;[4] yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.[5]

III. By the decree of God, for the manifestation of His glory, some men and angels[6] are predestinated unto everlasting life; and others foreordained to everlasting death.[7]

IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.[8]

V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory,[9] out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto;[10] and all to the praise of His glorious grace.[11]

VI. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto.[12] Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ,[13] are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified,[14] and kept by His power, through faith, unto salvation.[15] Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.[16]

VII. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praised of His glorious justice.[17]

VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care,[18] that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election.[19] So shall this doctrine afford matter of praise, reverence, and admiration of God;[20] and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.[21]

Chapter IV

Of Creation

I. It pleased God the Father, Son, and Holy Ghost,[1] for the manifestation of the glory of His eternal power, wisdom, and goodness,[2] in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.[3]

II. After God had made all other creatures, He created man, male and female,[4] with reasonable and immortal souls,[5] endued with knowledge, righteousness, and true holiness, after His own image;[6] having the law of God written in their hearts,[7] and power to fulfil it;[8] and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.[9] Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil;[10] which while they kept, they were happy in their communion with God, and had dominion over the creatures.[11]

Chapter V

Of Providence

I. God the great Creator of all things does uphold,[1] direct, dispose, and govern all creatures, actions, and things,[2] from the greatest even to the least,[3] by His most wise and holy providence,[4] according to His infallible foreknowledge,[5] and the free and immutable counsel of His own will,[6] to the praise of the glory of His wisdom, power, justice, goodness, and mercy.[7]

II. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly;[8] yet, by the same providence, He orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.[9]

III. God, in His ordinary providence, makes use of means,[10] yet is free to work without,[11] above,[12] and against them,[13] at His pleasure.

IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that it extends itself even to the first fall, and all other sins of angels and men;[14] and that not by a bare permission,[15] but such as has joined with it a most wise and powerful bounding,[16] and otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends;[17] yet so, as the sinfulness thereof proceeds only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.[18]

V. The most wise, righteous, and gracious God does oftentimes leave, for a season, His own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled;[19] and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.[20]

VI. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, does blind and harden,[21] from them He not only withholds His grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts;[22] but sometimes also withdraws the gifts which they had,[23] and exposes them to such objects as their corruption makes occasion of sin;[24] and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan,[25] whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.[26]

VII. As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes care of His Church, and disposes all things to the good thereof.[27]

Chapter XXX

Of Church Censures

I. The Lord Jesus, as king and head of His Church, has therein appointed a government, in the hand of Church officers, distinct from the civil magistrate.[1]

II. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the Gospel; and by absolution from censures, as occasion shall require.[2]

III. Church censures are necessary, for the reclaiming and gaining of offending brethres, for deterring of others from the like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer His covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.[3]

IV. For the better attaining of these ends, the officers of the Church are to proceed by admonition; suspension from the sacrament of the Lord's Supper for a season; and by excommunication from the Church; according to the nature of the crime, and demerit of the person.[4]

Chapter XXXI

Of Synods and Councils

I. For the better government, and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils.[1]

II. As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with, about matters of religion;[2] so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons upon delegation from their Churches, may meet together in such assemblies.[3]

III. It belongs to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same; which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for teh power whereby they are made, as being an ordinance of God appointed thereunto in His Word.[4]

IV. All synods or councils, since the apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.[5]

IV. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.[6]

Foundational Text For Backwoods Presbyterians

Acts 20:17-24
From Miletus Paul sent to Ephesus and called to him the elders of the church. And when they had come to him, Paul said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ, And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God."

Backwoods Presbyterian