Backwoods Presbyterian

Wednesday, November 15, 2006

Giving Thanksgiving to God

As spiritual descendents of the Puritans the Thanksgiving holiday should mean just a little bit more to Presbyterians and members of the Reformed faith. The Pilgrims who sailed to this country aboard the Mayflower were originally members of the English Separatist Church (a Reformed sect that had removed itself from the state Anglican Church of England). They had earlier fled their homes in the south of England-ironically from the town of Boston-and sailed to Holland to escape religious persecution by the English government. After experiencing similar persecution in Holland they made a daring and fateful decision that they should set sail to the west into uncharted waters. Waters only years before that English, Spanish, Dutch, and Portuguese explorers had navigated. What an amazing faith it must have took to get on a leaky, ill-suited ship and to cross the Atlantic in a time before GPS. What is so amazing about this story is that the Puritans had no interest or wish to go to Plymouth Rock. They had intended to sail to the British colony at Jamestown which itself had only been founded 13 years earlier. But the Almighty God had different plans for that bunch of English Separatists that had fled

England

and Holland and were now escaping to the New World. And so that we may not think this journey was an easy one we must remember that by the beginning of the following fall, they had lost 46 of the original 102 who sailed on the Mayflower. 50% of the original Puritans perished yet what did they do first when they landed on Cape Cod? They broke bread with each other and gave thanks to the Lord our God for the glory that he had given them. What faith is that! A faith that gives thanks to God even though none of their prayers had been answered! They were hundreds-of-miles off course, tired, wet, and hungry yet their first response is to give thanks to the Almighty. This we should always remember as we sit down at our Thanksgiving table do not forget to thank God for the prayers he did not answer and for that we should be eternally grateful.

Saturday, November 04, 2006

Theological Question For The Day

Here is a statement:

You see without the actual transmission of the Savior’s blood onto the heart of the sinner there is no remission of sin.

What do you think?

Wednesday, October 25, 2006

Baby's 1st Halloween

Here are some pics from my daughter's First Halloween at the Seminary DayCare.

Daddy has LOTS of Candy!!!

Tuesday, October 17, 2006

How Serious About Our Doctrine Should We Be?

How serious about our doctrine should we be? Should we concede points to try to win souls to Christ so that the gospel can now be more palatable for them to consume? I think not for the reason because I do not-as others have stated-that God does not in any way bless falsehood even if that falsehood could lead a person to him. Charles Spurgeon says

”To try to win a soul to Christ by keeping that soul in ignorance of any truth,
is contrary to the mind of the Spirit; and to endeavor to save men by mere
claptrap, or excitement, or oratorical display, is as foolish as to hope to hold
an angel with bird-line, or lure a star with music. The best attraction is the
gospel in its purity.”

I believe fully what Spurgeon is saying is that to keeping a mind in a lack of knowledge of the gospel for the sake of conversion will always make a false conversion because what you in effect have done is convert the person to a false religion that will damn their soul. By providing a false witness and convincing a person by that false witness you have also damned yourself. So remember not to preach a watered down gospel to impress non-believers because you will not just lead them to a false representation of God but will also lead them blindly away from the full revelation that is Christ Jesus. We must be carful not to hold back precious truth when trying to introduce non-believers to the Word of God and therefore lead them into darkness and despair.

Sunday, October 08, 2006

Clinical Depression in the Presbyterian Church USA

I come from yet another Supply Pastoring at a small Presbyterian USA church in the hinterlands. What do I find again? Another Church clinically depressed over its relationship with its Presbytery. This is starting to be a trend I do not like in the least. Redstone, West Virginia, and Upper Ohio Valley Presbyteries seem to not care about their less than profitable churches. The Clerk of Session at the Church I was fortunate enough to preach at today told me that she believes her Presbytery is purposefully trying to shutter her Church so they would no longer be burdenned by them. It really saddens me and infuriates my soul that Presbyteries would hope that Churches would "go away". What can we do fellow Presbyterians? All talk of theological unity is lost-and pointless-if we cannot infuse the Presbyteries and local churches with competent leadership.

Wednesday, October 04, 2006

Resurrection of the Dead

I attended a Funeral Practicum last night at Pittsburgh Theological Seminary. It was by far the class where I have learned the most practical pastoral care lessons in my 18 months at Seminary. But it drove me to do some major studying on the concept we speak every Sunday during the Apostles Creed when we say"I Believe in the Resurrection of the Body".

But do we truly understand what that means?

The Scriptures teach-I believe-that we will not only recognize each other in heaven but we will have the same body. Jesus's own body was raised from the dead not just his spirit according to Scripture. It is important to remember after Jesus's Resurrection and before the Assumption he still had the same marks on his body that he did prior to his death. Read Jesus’ words in John 5:28-29, 6:39-40, 11:25-26, and Luke 14:14. Also see Paul in 1 Cor 15:12. Paul says, "Now if Christ be preached, that he arose again from the dead, how do some among you say that there is no resurrection of the dead?" So according to Scripture, yes it will be the same-but glorified-body if you believe-as I do-in a literal translation of Resurrection of the Body as is said in the Apostles Creed and spoken by Jesus and Paul. Also of note I agree with N.T. Wright (and one of my professors) that there is no seperation between the body and the soul; that they are one entity and cannot be seperated. That an idea of a two-nature body is a remnant of neo-Platanism and is incongruent with the witness of Scripture.

Here is a factoid I discovered:

Most Conservative and Orthodox Jews do not even embalm the body for many reasons including the blood being the location of life ergo you must keep it with the body.

Sunday, September 24, 2006

A Little Love For the (Truly) Small Churches

I have just returned from another day of preaching at a small church that is in dire need of direction, understanding, spiritual leadership, and most of all stability in the pulpit. The particular church I preached at today has not had a Full-Time pastor since 1997. They have tried to call freshly-ordained Seminary students but cannot quite "get anybody to come". They tried the CLP route (which my Mother is one) but could not find one that would stick with them in times of trouble. They have been abandoned for "greener pastures" by more pastors than the poor Clerk of Session could count. They believe themselves to have been forgotten by their presbytery but more dangerously forgotten by God. They see the Methodists and Baptists-worse yet the word of faith gospel churches-growing but they continue to shrink as each member dies off. And they cannot understand why the word of faith churches grow but they do not. For example, while I was there today during the Joys and Concerns before the Pastoral Prayer they asked me to pray "that children would start coming to their church". In my young and naive experience with presbyteries that have large numbers of these types of churches they have tendency to see the rural, low-member churches as nuisances rather than as a mission-area to be culled. They would rather these churches-that can barely scrap together 1/10 of the per-capita of the larger, more urban and ethnically diverse churches-disappear so that they can refocus themselves in other areas instead of spending time, resources, and money trying to support these rural churches. We focus our efforts globally and forget that our rural churches need support as well. I may be a bit biased as I come from a background of attending small, rural (less than 15 members in one case) Presbyterian Churches. I grew up defending Presbyterianism-more importantly Sola Gracia and true Salvation by Faith Alone-from attacks from the independent Baptists that I grew up with. Presbyterianism is dying in rural America. It died once from a lack of pastors, let us hope that the clergy will not allow this to happen again.

Thursday, September 14, 2006

Breaking News from Pittsburgh Presbytery

Minister charged in same-sex marriage

By Mike Wereschagin
TRIBUNE-REVIEW
Thursday, September 14, 2006

The Presbyterian Church has charged a Squirrel Hill minister with breaking church law by performing a marriage ceremony for two women last year.

The Presbyterian Church constitution allows same-sex unions, but not marriages. If the Rev. Janet Edwards, 56, is found guilty of violating the church constitution, she faces punishment ranging from a rebuke to removal from the clergy and loss of her ministry.

"I will plead not guilty," Edwards, a minister who is a parish associate at the Community of Reconciliation Church in Oakland, said Wednesday. "I do not believe I violated the constitution of the Presbyterian Church."

Edwards is charged with performing a marriage ceremony "for two individuals of the same sex," for omitting Scripture readings from the ceremony and for failing "to have the participants declare their intention to enter into a Christian marriage," according to a copy of the charges.

A spokesman for the Pittsburgh Presbytery declined to comment yesterday.

The Pittsburgh Presbytery began investigating Edwards shortly after she conducted the ceremony for Brenda Cole and Nancy McConn, of Triadelphia, W.Va., in Cathedral Hall in McKees Rocks on June 25, 2005. The couple married legally in Vancouver, B.C., several days later.

"Marriage reflects the image of God's covenant with creation," Edwards said yesterday. "That love and commitment can be in a relationship between a man and a woman, sure. It can also be between two men and between two women, and it very obviously is in the relationship between Nancy and Brenda."

Nancy McConn, 66, a retired computer software developer from Dallas, W.Va., said, "Having a spiritual marriage was so important to both of us. We're both spiritual people."

Her partner, Brenda Cole, 52, a clinical psychologist and Buddhist, said she was confident that if they "continue to speak the truth" -- that love and commitment, not gender, matters -- "the church will come to see that reality."

The Pittsburgh Presbytery has 153 congregations, according to its Web site. The Pittsburgh Presbytery is one of the largest in the country, Edwards said, and members possess a broad range of opinions.

"I've received a lot of support from my colleagues here," she said. "There are also a lot of pastors who disagree with my position."

A pretrial hearing must be scheduled within 30 days, Edwards said. No trial date has been set.

"I'm glad I've been given the opportunity to participate in this discussion" about rights for gay couples, Edwards said. "The discussion has to conclude with their full inclusion in society."

Mike Wereschagin can be reached at mwereschagin@tribweb.com or (412) 391-0927.

Monday, September 11, 2006

Learning Hebrew

This post is going to be short and to the point. Whoever told me that Hebrew would be easier than Greek is in need of serious medical help. It has only been two weeks and man-o-man is this hard.

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

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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."