5 The Confessional Presbyterian 2009 A Journal for Discussion of Presbyterian Doctrine & Practice

Table of Contents

2. Editorial Articles 3. The Westminster Assembly & the Judicial Law: A Chronological Compilation and Analysis. Part One: Chronology By Chris Coldwell 56. The Westminster Assembly & the Judicial Law: A Chronological Compilation and Analysis. Part Two: Analysis By Matthew Winzer 89. John Calvin on the Doctrine of Divine Revelation By W. Gary Crampton. Th.D. 115. Samuel Rutherford’s Contribution to Covenant Theology in Scotland By D. Patrick Ramsey 127. Presbyterian Quintessence: The Five ‘Heads’ of Church Government By Frank J. Smith, Ph.D., D.D. 161. Johannes Megapolensis: Pioneer Reformed Missionary to the Mohawks By Wes Bredenhof 170. An Answer to the Challenge of Preaching the Old Testament: An Historical & Theological Examination of the Redemptive-Historical Approach By Rev. Anthony T. Selvaggio, J.D., M. Div. 185. The Deacon: A Divine Right Office with Divine Uses By C. N. Willborn 199. Francis Turretin and Barthianism: The Covenant of Works in Historical Perspective By James J. Cassidy 214. Pictures of Jesus and the Sovereignty of Divine Revelation: Recent Literature and a Defense of the Confessional Reformed View By David VanDrunen 229. The Sabbath Day and Recreations on the Sabbath: An Examination of the Sabbath and the Biblical Basis for the “No Recreation” Clause in Westminster Confession of Faith 21.8 and Westminster Larger Catechism 117 By Lane Keister 239. “So Great a Love”—James Durham on Christ and His Church in the Song of Solomon By Donald John MacLean

The Confessional Presbyteri­an, P. O. Box 141084, Dallas, Texas 75214. All Material Copyright © 2009 by Confessional Presbyterian Press. Editor: Mr. Chris Coldwell. Email: edi­[email protected]. This periodical is indexed in the ATLA Religion Database®, a product of the Reviews Editor: Mr. Lane Keister.Email: [email protected]. American Theological Library Association, 300 S. Wacker Dr., Suite 2100, Subscriptions: USA $18; Library/Foreign $25. Retail: $25. Chicago, IL 60606, USA. email: [email protected], www:http://www.atla.com. The Confessional Presbyterian, Volume 5 (2009). Front Cover: John Calvin (1509–1564). Copyright © 2009 by Mike Mahon. ISSN 1549–9979 ISBN 978-0-941075-44-2 Back Cover: Westminster Abbey, Exterior, North Entrance, Rose Window. The Confessional Presbyterian

Purchase Current and Back Issues of The Confessional Presbyterian Journal cpjournal.com The Confessional Presbyterian

The Sabbath Day and Recreations on the Sabbath An Examination of the Sabbath and the Biblical Basis for the “No Recreation” Clause in Westminster Confession of Faith21.8 and Westminster Larger Catechism117

By Lane Keister

Practical Introduction “pleasure” refers to business rather than to recreation. This article will attempt to provide a relatively cursory Wherein the wickednesse of this exceedeth, in that glance at the biblical evidence for the Puritan position men commonly no day in the weeke followe so muche on the Sabbath in general, and also that the Puritan their own wayes, and delightes of their owne hart, as understanding of “no recreation on the Sabbath” is in on that day, which is appointed to learne them how to fact the biblical understanding of the Sabbath Day.3 cease from their owne wayes, workes, and delightes. To do this, we must first examine the redemptive-his- For a great number (& those not the worst of all,) take torical unfolding of the Sabbath Day to show that the that day to be ordeined only for ease of their bodie & moral, unchanging, creational principle is that of one to be a day of recreation after their trauels & labours day in seven (not the Saturday Sabbath) to rest from that haue been the sixe dayes before, and vse it accord- all normal weekly activities (except works of necessity ingly: whereas, the Lorde hath appointed it to the ex- and mercy) so that we can worship God, which was in ercise of word and prayer, that beeing vnburdened of the Old Testament appointed by God to be the seventh their worldly affaires, they mighte with free harts and day, and in the New Testament the eighth or first day. mindes attend vpon the word, prayer, and meditation…. Thus the right vse and end of the Sabbaothe is cleane The Author: Lane Keister is a PCA pastor laboring out of bounds altered, and not that only, but chaunged into a practice serving RCA and CRC churches in rural North Dakota. Rev. Keister’s moste contrarie to the institution thereof. For beeing sermons, book reviews, and critiques of the Federal Vision appear on appointed to bee the market day of the soule, to make his blog, Green Baggins, http://greenbaggins.wordpress.com. 1 1. John Knewstub, Lectures upon the twentieth chapter of Exodus provision for the dayes following. (1577) 72–73. Quoted in James T. Dennison, Jr., The Market Day of the Soul: The Puritan Doctrine of the Sabbath in England, 1532–1700 Being on the Candidates and Credentials Committee (1983; Morgan, Pa.: Soli Deo Gloria Publications, 2001) 29. of my Presbytery means that I look often at differences 2. Hereafter WCF and WLC. WCF 21.8 says, “This Sabbath is then that candidates have with the standards of the church. kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not We have even seen a few candidates who deny that the only observe an holy rest, all the day, from their own works, words, Lord’s Day is the Christian Sabbath at all. These, for- and thoughts about their worldly employments, and recreations, but tunately, are few. More commonly, however, the most also are taken up the whole time in the public and private exercises often taken exception is to the “no recreation” clause in of His worship, and in the duties of necessity and mercy” (emphasis Westminster Confession of Faith 21.8 and Westminster added). WLC 117 asks “How is the sabbath or the Lord’s day to be 2 sanctified?” The answer is that “The Sabbath or Lord’s day is to be Larger Catechism 117. As an added bonus, I am usu- sanctified by an holy resting all the day, not only from such works as ally treated to a description of “throwing a football” are at all times sinful, but even from such worldly employmentsand around on the Sabbath. Sometimes I wonder if it isn’t recreations as are on other days lawful...” (emphasis added). really that they want to watch football on the Sabbath! 3. The Puritan view may be summarized by the following points: 1. At any rate, I usually press them on their understanding the Sabbath is a creation ordinance; 2. Saturday-Sabbath is not com- manded in the Decalogue; 3. The Lord’s Day is the New Testament of Isaiah 58:13–14 which is the biblical basis for the Pu- Sabbath; 4. the Lord’s Day is by God’s positive command on Sunday; ritan understanding of “no recreation” on the Sabbath 5. The Lord’s Day should be passed in suspension of recreations and day. If any answer is given, it is usually that the word rest from normal labor. See the excellent chart in Dennison, 177.

Volume 5 (2009) 229 The Confessional Presbyterian Articles

This must be done in order to show that Isaiah 58:13–14 does this mean? Well, Jesus clarifies that in the very applies not only to the Old Testament version of Sat- next verse. “Beginning with Moses and all the prophets, urday Sabbath, but also to the New Testament version he interpreted to them in all the Scriptures the things of Sunday Sabbath. Then, finally, we will examine the concerning Himself” (emphasis added). If we are left exegesis of Isaiah 58:13–14 (the key text in the debate in any doubt as to how Jesus interpreted the OT, here concerning recreations) in order to show that the Pu- let us doubt no longer: Jesus thought that the entire OT ritan understanding of the Sabbath is the best exegesis was about His death and resurrection. Now, in verse 27, of the passage. there is some question as to whether Jesus refers tosome things in the Scriptures concerning himself, or that the I. Old Testament and New Testament entire Scriptures refer to Him. It must be the latter, be- cause of verse 32, where the disciples (their eyes now One of the main issues involved in the discussion of Sab- open) ask this poignant question, “Did not our hearts bath worship versus Sunday worship is the relationship burn within us while he talked to us on the road, while of the Old Testament to the New Testament (hereafter he opened to us the Scriptures?” and verse 45, where abbreviated as OT and NT, respectively). How does the Jesus opened their minds to understandthe Scriptures. NT interpret the OT? Are there discontinuities between This emphasized phrase means the entirety of the OT.4 the testaments? If so, where do the lines fall? How do we In fact, there is no place where this phrase is used in know what continues and what does not? This is a huge the entire Bible, where it does not refer to the entire question that rockets around the reformed world in the OT (with the possible exception of Daniel 9:2, since form of the issue of theonomy, a term that comes from the OT was not a closed canon at that time). This pas- theos (God) and nomos (law), which is an interpreta- sage in Luke 24 clearly indicates that Jesus interpreted tion that sees only continuity between the testaments, the entire OT to be about Himself. This would include such that we as a secular (!) nation ought to be going the idea that the Sabbath is fulfilled in his death and back to observe theocratic (!) Israel’s laws; and the is- resurrection.All the Scriptures (including the passages sue of dispensationalism, which sees almost complete about the Sabbath) point to Jesus’ death and resurrec- discontinuity between the Old and New Testaments. tion (see especially 1 Corinthians 15:3–4). More on this These represent the opposite poles on the question of later (especially about issues of what continues from continuity and discontinuity. the Old Testament into the New and what does not). So exactly how does the NT interpret the OT? To sum The second passage in this regard that is important it all up in one sentence: the OT is about Jesus Christ. is John 5:30ff. Jesus is talking about witnesses to Him- Two passages are absolutely essential to this understand- self. In verse 39, he accuses the Jews of searching the ing of the OT. The first comes in Luke 24, after Jesus’ Scriptures because the Jews want eternal life, and think resurrection when He is on the road to Emmaus with that they can find it in the Scriptures. The irony is that the two disciples. The two disciples are confused about they are right, if only they would see it! The Scriptures what happened to Jesus; they do not recognize Him. bear witness about Jesus, who is the light. Even more Verse 21 says it all, “We had hoped that He was the one pointedly, in verse 46, Jesus says that Moses, on whom to redeem Israel.” This implies clearly that they thought the Pharisees set their hope, wrote about Jesus. That that Jesus’ death precluded Him from being able to re- means that when Moses was writing about the Sabbath, deem Israel. So the crucifixion/resurrection is a huge he was writing about Jesus: when Moses was writing puzzle to them. Jesus then says (vv. 25–26), “O foolish about creation, he was writing about Jesus, and when ones, and slow of heart to believe all that the prophets Moses wrote about Israel’s redemption from Egypt, he have spoken! Was it not necessary that the Christ should was writing about Jesus. Connecting this passage with suffer these things and enter into his glory?” Notice the the Luke 24 passage (the Reformation said that Scrip- phrase here “all that the prophets have spoken.” What ture interprets Scripture), we can see that when the OT penmen write about Jesus, they are writing about his 4. See also such passages as Matthew 21:42, 22:49, 26:54, etc. An death and resurrection. So, when Moses wrote about the important qualification must be inserted here. It is not my position Sabbath, he was writing about Jesus’ death and resurrec- that every detail of every passage is a type of Christ. Rather, every tion. When Moses was writing about creation, he was passage of the OT forms part of the organic unfolding story that cli- maxes in the person and work of Jesus Christ. So it is not an atomistic writing about Jesus’ death and resurrection. And, when typology, but rather a connected whole that points to Christ, although he was writing about redemption from Egypt, he was there certainly are many details that do point to Christ. writing about Jesus’ death and resurrection.The Sabbath

230 Volume 5 (2009) The Sabbath Day & Recreations on the Sabbath The Confessional Presbyterian is about Jesus’ death and resurrection. This is the ines- example of Saturday worship before His death and res- capable conclusion to which Luke 24 and John 5 lead. urrection does not hurt the Sunday Sabbath position will be explained later). Jesus’ answer makes no sense II. Old Testament meaning of the Sabbath unless God is in an eternal Sabbath. Jesus was address- ing here an age-old problem that the rabbis had to deal There are three main passages that tell us the signifi- with: if God rested on the seventh day, how come the cance of the Sabbath: Genesis 2:1–3, Exodus 20:8–11, world doesn’t fall apart when He is resting?6 They, and Deuteronomy 5:12–15. of course, recognized that God preserved the world continuously, and that without that preservation, the A. Genesis 2:1–3 world would immediately cease to exist. So Jesus an- swers them, “My Father is working until now, and I am This passage is well-known to everyone in the discus- working.” Admittedly, this could be understood to say sion. The Seventh-Day Adventists (who argue that we that every time the Sabbath rolls around, God is still at should still observe Saturday Sabbath) rightly note that work preserving the world. And yet, as a “work of ne- this passage proves that the Sabbath was not just for Is- cessity” (read here “grace”), God continues to “work” rael. The Sabbath is a creation ordinance. This has been during this whole time that He enjoys the completion hotly contested throughout the history of discussion of the creation. Jesus then says that His own rest is of a on the Sabbath.5 piece with God’s rest, just as His work is of a piece with The passage is remarkable when compared to the first God’s work. The language literally means “continuously chapter of Genesis. The first chapter (and 2:1–3) is ex- working.” There is no stop to it. tremely formulaic. That is, there are repeated formulas that occur over and over (“And God said,” “and it was 2. Hebrews 3:7–4:13 so,” “there was morning and evening,” “God saw that it was good”). What is remarkable in 2:1–3 is that the very In this extended discourse on the meaning of the Sab- structure of morning and evening doesnot occur with bath, Hebrews says that there is yet a Sabbath rest for the Sabbath. The text does not say that “there was eve- the people of God. That means that the older Sabbath ning, and there was morning, the seventh day.” There is did not exhaust the meaning of the Sabbath. The point something special about the seventh day. Now, the lack I wish to make here stems from 4:4–5. Paul says that of the evening/morning formula has been taken in dif- God entered His rest, and then that the Israelites shall ferent ways by interpreters. Some say that the Sabbath not enter that same rest. In other words, the rest of God was therefore meant to be seen as eternal (not being entered into at creation is the same rest He calls the Is- bound by the usual strictures of beginning and ending). raelites to enter. Obviously, if they could enter such a Some say that it merely points out that this day was the rest, that rest must be eternal, or else they would only end of the cycle of the week. In any case, the lack of the be able to enter it one day in seven. Just prior to these evening/morning formula must mean something. Mo- two verses, we find confirmation of this interpretation: ses has been much too careful with his words in the first Hebrews links the finished work of creation with the chapter for us to think that he merely forgot to add the Sabbath of God (4:3). The finished work of creation morning/evening formula. He intended to say some- means Sabbath for God. Since the creation continues thing by the omission. I believe that He intended to say to be finished, God continues in His rest.7 that the Sabbath pattern was started here for man, but that God entered into an eternal rest. That he intended 5. The very best historical treatment of the Puritan view of the Sab- this to be the rationale for man’s Sabbath observance is bath in conjunction with their argumentation against the Prelatical clear from Exodus 20:8–11. (More on this passage later.) view and against the Anabaptist view is undoubtedly the Dennison book mentioned above. It is good to see that Reformation Heritage That Moses intended to indicate an eternal Sabbath is Books has made this work available again in a recent reprinting. I clear from two other passages that help us to under- should also note that I am indebted throughout to Joey Pipa’s treat- stand Genesis 2. ment of the subject (though in more formative ways, and especially in practical ways). See Joseph Pipa, Jr., The Lord’s Day (Fearn, Ross- 1. John 5:16–17 shire: Scotland, reprinted 2008). 6. See Andreas Köstenberger,John , BECNT (Grand Rapids: Baker Academic, 2004) 185. Here the Jews are persecuting Jesus because He was 7. The best treatment of this passage remains Richard B. Gaffin, healing on the Sabbath (why this fact added to Jesus’ Jr.’s article, “A Sabbath Rest Still Awaits the People of God,” inPressing

Volume 5 (2009) 231 The Confessional Presbyterian Articles

These two passages together confirm that we are to that rest as the new Adam, Jesus has passed through understand God as entering into a permanent rest in the heavens (meaning that he has entered heaven, and Gen 2:1–3. Several implications follow from this: Adam therefore, into God’s rest). would have entered into that rest if he had remained From this it needs to be asked: when did Jesus enter obedient. This was the carrot held out to Adam. God into that rest, enabling His people to follow? The answer said to him, “Obey me and live.” This would mean eter- must be two-fold: 1. the weekly Sabbath is not when he nal life with God.8 Since God was in an eternal Sabbath entered that rest: nothing of such earth-shattering impor- rest, then Adam would have entered that Sabbath rest. tance is ever mentioned about Jesus happening on the Adam failed to achieve this entrance into God’s rest. Sabbath; 2. the only possible times as to when he could God immediately judged the world as a result. Adam have entered that rest are the resurrection and the ascen- was cursed in this very area: instead of getting rest, he sion. Since the ascension would not have been possible would have to work hard, and get no rest. No longer without the resurrection, and since the resurrection is would work be enjoyable, but would rather become a the ultimate victory over sin and death (sin and death tiresome burden. Later on in redemptive history, God are antitypological to Israel’s “work” in Egypt), and since created the people Israel for Himself. This people be- resurrection is therefore the parallel to the Exodus, we came enslaved to Egypt. They had norest . They were in must date Jesus’ entry into that rest by the resurrection. a land that the Bible characterizes as the land of death. One more issue remains in the interpretation of He- They were dead. God resurrected them out of Egypt brews 3–4, and that is the issue of eschatology. Does Je- with a mighty hand, and brought them out into the sus give us complete access to this rest, thus making our wilderness (typological to what the church is today). entrance into the rest fully eschatological when we come The wilderness is where they failed to reach their Sab- to faith? Or is our current entrance into that rest more bath rest (the rest was the land of Canaan, as Hebrews of an inaugurated eschatology? If there still remains a 4:8–9 explicitly says). So no one, not even the OT mes- Sabbath rest for God’s people, then some aspect of that siah (Joshua, whose name is the Hebrew form of the Sabbath is still to come. This is why there is still a weekly Greek “Jesus”) was able to bring God’s people into that celebration of the Sabbath today. It commemorates the eternal rest of God (Hebrews 4:8–9). However, as the “not yet” aspect of our Sabbath rest. To say that there point of Hebrews as a whole is that Jesus is our great is no Sabbath rest today is to have an over-realized es- high priest (8:1), the point of Hebrews 3–4 is that Je- chatology. None of this should downplay the “already” sus, the greater Joshua, entered into the rest of God, aspect that is genuinely there in the text. The Sabbath enabling His people to do to same. This is confirmed has an “already, not yet” structure to it, as does the -en by the context: “Since then, we have a great high priest tire New Testament. who has passed through the heavens, Jesus, the Son of To conclude this section about the OT meaning of God, let us hold fast our confession” (4:14). He says this the Sabbath in Genesis 2:1–3: it points to Jesus’ acquir- because Jesus having entered that rest means that we can ing of the Sabbath rest for the people of God. Jesus now enter that rest (see 4:11, where Hebrews tells us to acquired it on Sunday, specifically, on Easter Sunday. strive to enter that rest: he would only say that if it were That is why we should worship on Sunday. Jesus’ death now possible to enter that rest). Jesus has entered into and resurrection is nothing short of a new creation and new redemption. Toward The Mark: Essays Commemorating Fifty Years of the Orthodox Presbyterian Church, edited by Charles G. Dennison and Richard C. Gamble (Philadelphia: The Committee for the Historian of the -Or B. Exodus 20:8–11 thodox Presbyterian Church, 1986) 33–51. He effectively dismantles the arguments of Andrew Lincoln’s article, “Sabbath, Rest, and Es- This passage interprets Genesis 2 for us. How or whether chatology in the New Testament,” in From Sabbath To Lord’s Day, it does so is disputed. For instance, a recent treatment edited by D.A. Carson (Eugene, Ore.: Wipf and Stock, 1982) 197–220. of this passage argues that the Sabbath day in the fourth Gaffin has expanded somewhat his argument in the equally excellent 9 article in The Westminster Confession into the 21st Century, Volume commandment is not an explication of Genesis 2:1–3. One, edited by Ligon Duncan, III (Ross-shire, Scotland: Christian He says, “Genesis 2 does not mention the word ‘Sab- Focus, 2003) 123–144. bath.’ It speaks about the ‘seventh day.’ Unless the reader 8. For an excellent discussion of the Sabbatical principle as the equates ‘seventh day’ and ‘Sabbath, ‘ there is no ref- principle of the covenant of works, see Geerhardus Vos, Biblical The- ology (1948; Carlisle, Pa.: Banner of Truth, 2000) 139–140. erence to the Sabbath here. Genesis 2 does not speak 9. Harold Dressler, “The Sabbath in the Old Testament,” in From about a religious, cultic feast day or any institution at Sabbath to Lord’s Day, pp. 21–41. all” (Dressler, 28). He explains more fully:

232 Volume 5 (2009) The Sabbath Day & Recreations on the Sabbath The Confessional Presbyterian

We interpret the statement in verse 11b as an explana- fact, usher in a new creation? Surely, nothing short of tion of God’s blessing activity in connection with the new creation and new redemption would be sufficient to new institution of the Sabbath on the analogy of God’s change the day of an observance that got started because blessing activity with regard to the seventh day at cre- of the old creation and the old redemption. To answer ation (Dressler, 38 fn43). this question, we will look at one particular new cre- ation passage (though there are many). 2 Corinthians Now, I am not arguing, as the Seventh Day Adven- 5:17 says: “Therefore, if anyone is in Christ, he is a new tists do, that the aspect of Sabbath given at creation creation. The old has passed away; behold, the new has was the Saturday, or seventh-day Sabbath. Rather, I come.” Most translations interpret the first part of the argue that the principle of one day in seven as rest in verse something like what is here. The Greek is actually worship was given at creation. So, on one level, I agree a little more loosely connected. What I mean is that the with Dressler: the creation ordinance was not equal Greek does not actually say, He“ is a new creation.” The to Saturday Sabbath. Where I disagree with Dressler Greek actually just says, “new creation”(kainh; ktivsi~). is that I affirm that the creation ordinance was equal The translation could then be something like this, “If to the Sabbath principle. The Puritan view is that the anyone is in Christ, then there is a new creation.” The principle of one day in seven is what God inaugurated existence of anyone in Christ then proves that there is at creation, and that the Sabbath occurring on the sev- such a thing as the new creation. In fact, the new cre- enth day was established by anadditional command in ation is of such an order as to supersede (in some way) the OT. This is a command that is not part of the moral the old. For that is what the second part of the verse law, but is rather a temporary positive injunction that says (“the old things have passed away; look, all things can easily be changed in the NT to Sunday via the res- have become new”). urrection of Christ. One other passage (leading to yet one more) must be This can be shown from the passage. On the one mentioned here by way of confirmation. What I am try- hand, the Fourth Commandment, as given in Exodus, ing to say here is that Jesus ushered in a new creation; explicitly links the seventh day to the Sabbath and to that creation had its beginning on Sunday; therefore, God’s creational pattern. Verse 11 connects the seventh worship changed from Saturday Sabbath to Sunday with the Sabbath by means of the causal particle ÷KeAl[‘, Sabbath when that new creation was ushered in. The which means “therefore.”10 That the Israelites will rest other passage I wish to discuss here is 1 Corinthians on the seventh day is based on God’s resting on the sev- 15. Paul is answering the Corinthians’ questions about enth day, which is now called the Sabbath. On the other the resurrection. Paul is talking about people that die, hand, this does not make the seventh day as Sabbath and their bodies go into the ground. What happens to part of the moral law, which was given at creation. The those bodies? They are like seeds (vv. 36–37): they can- archetypal pattern is that of God working six days and not produce a crop unless the seed dies. So also with resting one. The Israelites are to copy that, specifically the body. It cannot be raised in power, unless the body making the seventh day the one of rest. But the only dies. Let us follow carefully his line of reasoning. First, principle that is in common between Genesis 2 and Exo- he starts by contrasting the post-Fall body with the res- dus 20 is that of one day in seven rest. We come to this urrection body. This is where the seed analogy comes conclusion because, in Genesis 2, the word “seventh” in. What happens to believers is that their body dies, does not mean Saturday, but rather the seventh in a se- and their soul goes to be with the Lord, and their body quence of six other days (Genesis 1). We do not know, rests until the last day, when it is resurrected in glory. in other words, that God rested on Saturday. We know This contrast comes to a climax in verse 44a: it is sown that God rested on the seventh-day-after-six-work-days. a natural body, it is raised a spiritual body. Note care- The reason for the Sabbath observance in the Exo- fully that Paul uses “natural body” in the first part of dus version of the Ten Commandments is what we may this verse to refer to the post-Fall body of a believer that call the “creation reason.” The Israelites must keep the dies. But there is a shift that occurs in the second part Sabbath, because God rested on the seventh day at cre- of verse 44. The question might come up, “How do I ation. Now, from what I wrote above on Genesis 2:1–3, know that there is a resurrection body?” Paul thinks of it follows that we must interpret this “creation reason” 10. See Bruce K. Waltke and Michael Patrick O’Connor, An Intro- in the light of Jesus acquiring the ultimate, final Sab- duction to Biblical Hebrew Syntax (Winona Lake, Ind.: Eisenbrauns, bath rest in his resurrection. 1990; 1997) 11.3.2, 221. See also the Brown, Driver, Briggs, Gesenius One further point must be noticed here: did Jesus, in Hebrew and English Lexicon (BDB), 485.

Volume 5 (2009) 233 The Confessional Presbyterian Articles this question and answers it. “If there is a natural body, deep in Genesis 1:2, so also the Holy Spirit “hovered” then there has to be a spiritual body.” But notice care- over Jesus Christ, giving Him life when He was in the fully here in the second part of verse 44 that Paul uses grave. This is new creation. Remember, all of this part the word “natural body” to refer to a pre-Fall body. How of the argument is to prove that Jesus ushered in a new do we know this? Because Paul then quotes Genesis 2:7 creation. From 1 Corinthians 15 and from Romans 1 we about Adam as he was given life before the Fall. The NIV learn that this new creation (or new aeon, as the NT has very astutely put a paragraph break between the also calls it) is the age of the Holy Spirit. first part of vs. 44 and the second part of verse 44.11 In To summarize our reflections on Exodus 20:8–11: what immediately follows, Paul compares Adam with the new creation displaces the old (2 Corinthians 5:17), Christ: God breathed into Adam (the word “breathed” because the Holy Spirit ushered in the new creation (1 is the same word as “spirit”) the breath of life, and he Corinthians 15) at the resurrection of Jesus Christ (Ro- became a living soul; the last Adam (became) a life-giv- mans 1). This proves that new creation started at Jesus’ ing spirit. The reason that there is a resurrection body is resurrection. This is inescapable from the pages of the that there was a pre-Fall perfect body. In other words, NT. Thus, the purpose of the fourth commandment is the first body (Adam’s sinless, but changeable body) fulfilled in the death and resurrection of Jesus Christ. points inevitably to the last body (the body of Christ One small digression needs indulging here. What do in glory). The question now is, what does Paul mean I mean by the word “fulfill?” Does it mean fulfill so as to by the word “spirit?” I think it ought to be capitalized: bring to an end, such that the fourth commandment no Paul means that Jesus Christ became life-giving Spirit.12 longer has any meaning (such as the Sabbath-worship In other words, Jesus was resurrected by the power of people would charge)? It should be plain from the ar- the Holy Spirit, such that he became life-giving Spirit. gument so far, that far from undermining its authority, God rewarded Jesus’ obedience by giving Him the Holy Scripture rather increases the meaning of the Sabbath Spirit, which Jesus, in turn, gave the church on the day for us today. “Fulfilled” means that obeying Sabbath of Pentecost (also a Sunday, I might add!). How do we rest ultimately means believing in Christ, and rejoic- know that this is the correct interpretation of 1 Corin- ing in His great salvation, which He accomplished on thians 15? Because of Romans 1. Sunday. This means that the force of the Fourth Com- Romans 1:1–6 says that the Gospel that God prom- mandment carries over to the Christian Sunday. We can ised beforehand through the prophets was fulfilled in now truly enter into God’s rest. We can paraphrase the the death and resurrection by the Holy Spirit of Jesus Fourth Commandment’s NT meaning this way: “Re- from the dead. Verse 4 says that, through the Holy Spirit, member Sunday, to keep it holy. Six days you shall la- Jesus was declared (or proclaimed) with power to be bor, and do all your work, but the Sunday is a Sabbath the Son of God by His resurrection from the dead. This to the Lord your God. On it you shall not do any work, confirms that Jesus became life-giving Spirit, as 1 Cor- you, or your son, or your daughter, your male servant, inthians 15 says. Just as the Holy Spirit hovered over the or your female servant, or your livestock, or the so- journer who is within your gates. For in thirty-three 11. For these insights on 1 Corinthians 15, I am entirely indebted years Jesus prepared the new creation, and rested the to Richard B. Gaffin, Jr. in his class notes on Acts and Paul. The same first day of the new era. Therefore, Jesus blessed -Sun argument is also found in Richard B. Gaffin, Jr.,Resurrection and Re- day, and made it holy.”13 demption, second edition (Phillipsburg, N.J.: P&R Publishing, 1987) 78–92. 12. This should be understood in terms of economic equivalence C. Deuteronomy 5:12–15 of their work as due to Christ’s resurrection and ascension, not in terms of a conflation of the ontological persons of the Trinity, which This passage adds to Exodus 20 (the “creation reason”) would be heresy. what we may call the “redemption reason” for keeping 13. The main lines of argument here regarding creation and new creation are present in the seminal work of Jonathan Edwards, “The the Sabbath. It is because God redeemed Israel out of Perpetuity and Change of the Sabbath,” found in Works of Jonathan Egypt (a land only associated with work-death) that Is- Edwards, Volume 17: Sermons and Discourses, 1730–1733, edited by rael should now remember that great salvation by keep- Mark Valeri (New Haven: Yale University Press, 1999) 217–250. In ing the Sabbath. For now they did not have to work on the two-volume Banner of Truth set, the same material may be found the Sabbath. They had regular rest from their labors. in volume 2, 93–103. It should be noted, however, that the Yale edi- tion has some very helpful additions noted in the footnotes, which As Paul says in Hebrews, the promised land was not Edwards made when he re-preached the three sermons later in his the ultimate rest, though it pointed to the ultimate rest. career. We may see the parallels between Israel and the church:

234 Volume 5 (2009) The Sabbath Day & Recreations on the Sabbath The Confessional Presbyterian

Israel in Egypt points to the church before Christ makes and resurrection. Therefore, it was natural that Jesus it alive; Israel in the wilderness points to the church be- would worship God on the Sabbath prior to his death tween Christ’s first coming (the greater Exodus that- Je and resurrection. However,after the resurrection,every sus provides) and second coming (the final judgment); time Christ appeared to the disciples, it was on a Sun- Israel in the promised land points to church in final rest. day. When Jesus rose from the dead and was preach- Sharp readers will probably have noticed that there is a ing (!) on Sunday to the two disciples on the road to problem with this analogy: the final rest, by this anal- Emmaus, having fellowship (!) with them, that was an ogy, does not come until Jesus’ second coming. It does act of worship. Later on,that same day, (see especially not seem to have anything to do with His first coming. Luke 24:33 “that same hour they went to tell the disci- But here it is easy: Jesus’ coming should be thought of ples”), He appeared to them while they were discuss- as one coming in two stages. At His first coming, the ing these things. Then he gave to them a mini-sermon rest comes, but at the final coming, the rest will be con- (probably abbreviated to the few essential points by summated. It is exactly parallel with the coming of the Luke), and furthermore, ate a meal with them (simi- kingdom: the kingdom is here, but is not here: it is here lar, though somewhat different, from the Lord’s Sup- in the death and resurrection of Jesus Christ, but is not per). John is even more important in this regard. In consummated until the second coming. The bride is af- John 20:19, John emphatically declares that “on that fianced, but the wedding is not yet. We have the first- day, the first day of the week” the disciples were gath- fruits, but not the full harvest. ered together, and Jesus appeared among them. John is Joshua was to have been the final deliverer of the peculiarly emphatic about the fact that it was the first Israelites from Egypt into the promised rest. But as day of the week when this appearance of Jesus took Hebrews says, there was a greater deliverance to come place. This is probably because of the fact that John’s in the person of Jesus Christ. There was a greater rest. gospel was written primarily to Jews (this is indicated Israel did not enter God’s rest, so there still remains by verse 31, which should actually be read, “these things a Sabbath rest for the people of God. Jesus accom- (all of John) are written so that you may believe that plished the attainment of that rest, and He did so at the Christ is Jesus”). The question of the identity of the His resurrection. Christ is a question that Jews asked. Because he wrote The ultimate meaning of Deuteronomy 5:12–15 is to Jews, he wanted to explain to them the origin of the then that Jesus has accomplished the greater Exodus Christian Sunday worship. Even more plain is verse out of sin and death. Thus, we celebrate that greater 26, where a pattern starts to emerge: the Christians deliverance by worshipping the founder and archi- worshipped on Sunday. The disciples were together tect of our faith (Jesus Christ) on the day on which it again (the word “again” implies design on their part to was accomplished (Sunday). In fact, not to worship meet) eight days later (counting inclusively, therefore God on Sunday now is to deny that the greater Exo- meaning Sunday, as all commentators agree), when Je- dus has come. sus appeared to them again. Contrary to the assertion To sum up the OT meaning of the Sabbath: from of some that there is no mention of Sunday worship Genesis we learn that the Sabbath is eternal, and that in the NT, either in the worship of the early church, God has already entered it. From Exodus, we learn that or in the example of Jesus, there is every reason to Jesus brought about a new creation (on Sunday). And believe that not only did the early church worship on from Deuteronomy, we learn that Jesus has brought Sunday, but that the example of Jesus also shows the about the greater Exodus of His people. All of this points pattern of Sunday worship. This is clear from Luke to the fact that Jesus fulfills the meaning of the Sabbath and from John. such that we must worship Him on Sunday, the day this fulfillment happened. B. The rest of the New Testament

III. The New Testament on the Sabbath There are three more references in the NT that con- clusively demonstrate (again, according to the plain A. Jesus’ examples sense of the passages, as well as the opinion of most “unbiased” commentators) that Sunday was the day of Jesus worshiped God on the Sabbath prior to his worship for the early church. The first passage is Acts death and resurrection. It was still officially the OT 20:7. Not only were they gathered together on the first era. The new era had not broken in until Jesus’ death day of the week, but they broke bread together (most

Volume 5 (2009) 235 The Confessional Presbyterian Articles commentators think that this is the Lord’s Supper).14 if that is when they met? It is objected that the collec- Paul also preached a very long sermon to them. So the tion being taken is private, thus giving no indication Lord’s Supper and preaching happened on Sunday. Fur- that the church body is meant. However, the letter as thermore, Eutychus dies, necessitating a resurrection a whole is addressed to a church. In 1:1, Paul draws a on Sunday. This is probably not accidental reporting parallel between the Corinthian churches and the Ga- on Luke’s part, but rather a backward reference to Je- latian churches. Thus, there is every indication that the sus’ own resurrection.15 individual offering was then collected by the church “on The only difficulty to be mentioned here is the debate the first day of every week.” There would be no need at among scholars as to whether the evening of the Sab- all to mention the first day of the week were it not for bath is mentioned, or the evening of Sunday is meant. the fact that the church worshiped on that day. Tak- It really does not matter. If Luke is using the Jewish ing it (along with most commentators Protestant and method of reckoning, then the day started on the eve- Catholic) as an indication that worship happened on ning (thus meaning that Saturday night was the start Sunday, we now have three of the elements prescribed of Sunday). If Luke is using the Roman/Greek method for worship as having a clear precedent of happening on of reckoning, then he means the evening of Sunday Sunday: preaching (Jesus’ examples, and Paul), break- (which the Romans/Greeks thought of as part of the ing bread, i.e. the Lord’s Supper (Acts 20:7), and tithes daylight preceding). Either way, Luke means Sunday. and offerings (1 Corinthians 16:2). Most commentators note that Luke elsewhere uses the The third clear indication of Sunday worship is found Roman system of reckoning, and so Sunday is meant. in Revelation 1:10. He says that he was in the Spirit “on The Seventh-Day Sabbath position will object: the Lord’s day.” This term “Lord’s day” means Sunday, what about all the references in Acts to the Christians not Saturday, as every commentator on the passage ad- worshiping on the Sabbath in the synagogue? This is mits. It was used in the early (!) church to mean Sun- answerable. Paul (along with all the other disciples/mis- day. Already by John’s time the word had acquired a sionaries) always went to the Jews first in a given city technical sense meaning that day on which Christians before they went to the Gentiles. In order to witness to worshipped. Even today, the same Greek word means them, he would naturally have attended their synagogue Sunday in the modern Greek language. So the argument service in order to be there when the Jews were there. from this passage is that the term had acquired a special That fact does not mean that the Christians worshiped meaning. It was a day commemorative of the Lord (of by themselves on the Sabbath. There is no indication in what could it be commemorative but the Lord’s resur- the NT that the Christians worshiped on Saturday when rection?). This was the day of the week set aside for com- there were no Jews present. Only when the Jews were memorating the resurrection of the Lord from the dead. there did they worship in the synagogue on Saturday, The argument is not affected at all by the observa- and only then for missionary purposes. tion that the context does not specifically mention a The second indication of Sunday worship is 1 Cor- worship service. The question is not about where John inthians 16:2. Paul asks that a collection be gathered was at this point in time, but rather what the adjective for the saints in Jerusalem. He wants it done on the kuriakov~ means in connection with the word “day” first day of the week. Why would he mention this if (hJmevra). Even in modern Greek, the word Kuriakhv the saints were usually gathering on Saturday for wor- means “Sunday.” ship? Wouldn’t it have been more convenient for Paul to One common passage cited against the Puritan view ask them to gather it together on the Saturday Sabbath, of the Sabbath is Colossians 2:16. Most modern com- mentators simply assume that the weekly Sabbath is re- 14. Barrett does not think that the Lord’s Supper is here intimated. ferred to by the plural sabbavtwn. This is by no means See C. K. Barrett, Acts 15–28 (Edinburgh: T&T Clark, 1998) 950. How- clear.16 The context seems to indicate matters of cere- ever, as Alexander notes, the Lord’s Supper was originally attached to a fellowship meal, as in 1 Corinthians 11:20–22. See J.A. Alexander, monies, not the weekly Sabbath. One could argue that Acts (1857; Carlisle, Pa.: Banner of Truth, 1991) 2.228. no judgment should be passed on those who argue for 15. See the slightly more guarded appraisal in David Peterson, The Saturday Sabbath. However, the Jews often observed Acts of the Apostles (Grand Rapids: Eerdmans, 2009) 559. special Sabbath Days that had no relation to the weekly 16. Most modern commentators ignore the issue of the weekly Sab- Sabbath. It is much more likely that these special Sab- bath, or simply take the arguments of From Sabbath to Lord’s Day for granted. The best modern treatment of the passage from the Puritan bath days are in view rather than the weekly Sabbath, standpoint is undoubtedly Gordon Clark, in Colossians (Jefferson, which principle is a matter of the inviolable moral law, Md.: The Trinity Foundation, 1979), pp. 94–97. not a ceremony. The same general line of argumentation

236 Volume 5 (2009) The Sabbath Day & Recreations on the Sabbath The Confessional Presbyterian goes for Romans 14:5 as well, which does not describe to concerns about social justice. Verse 4 is clear: quar- the weekly Sabbath, but festival days. reling, fighting, and boxing are not legitimate parts of In summary, the NT indicates that Christians wor- a proper fast. Verse 5 also supports this reading, since shiped on Sunday. This evidence, combined with what the concern in verse 5 is about outward observance of we have set out in the OT section, would indicate a re- the fast, but no inward righteousness to go along with demptive-historical movement from Saturday Sabbath the outward fast. The contrast with verses 6–12 is quite to Sunday Sabbath. All of this evidence is necessary to pronounced, and says the same thing as Hosea: “I de- set out in order to provide conclusive proof that Isaiah sire mercy and not sacrifice” (6:6). Here, it is “I desire 58:13–14 still provides normative directions for Sabbath righteousness, not fasting.” observance in the NT era. This point is emphatically However, the idea of the Sabbath is slightly differ- important, since a latent dispensationalism seems to ent than the idea of fasting. With fasting, the problem infect candidates as they consider the Sabbath day. The was an outward observance without the substance of continuity of OT Sabbath to NT Sabbath is important righteousness. The people were attempting to coerce in its own right. However, it is also vitally important to God by means of outward fasting without inward righ- the confirmation of the point concerning recreation. It teousness.18 The solution given was actually not directly is to the passage in Isaiah that we now turn, confident related to fasting. However, with the Sabbath the com- that whatever it says applies to the NT Sabbath day just mandment is plain that the people should observe the as much as it did to the OT Sabbath day. Sabbath in a better way. They were not keeping the Sab- bath holy, but were profaning it with things better done IV. Isaiah 58:13–14 on other days of the week.

A. Contextual Considerations B. The Meaning of Åp,je in context

This passage is certainly the key passage when it comes The key exegetical issue of the passage with regard to the to the “no recreation” clauses in the Westminster Stan- support of the confession’s understanding of recreation dards. The question is this: does the passage support is undoubtedly the meaning of Åp,je. This noun has one the conclusions that have been based upon it? My the- of two possible meanings in this context: “business,” sis is that it does support the divines’ conclusion. First or “pleasure.” The difference between the two makes a we will deal with some contextual issues, and then dive vast difference as to whether recreations are allowed on into the heart of the exegesis. the Sabbath day. If the scope of the word is limited only In the largest scope of the book, this passage occurs in to business transactions, then the passage has nothing the prophecies concerning deliverance which form the whatsoever to say about recreations, unless one finds second main portion of Isaiah (40–66). I assume here, but it in the phrase “your own ways.”19 will not attempt to prove, that Isaiah, son of Amoz, wrote There are arguments in favor of taking the word this the entirety of the book bearing his name. The second way. For example, the issue of oppressing workers is cer- main portion of the book is concerned with preaching tainly in the context (the last part of vs. 3). This word the good news of comfort to Jerusalem (40:1–2). The pas- can mean “business” elsewhere in Scripture, especially sage in question occurs in the sequence of 56–58, which in Ecclesiastes.20 deal with true worship as opposed to false worship. Wes- termann rightly notes that this passage forms an inclu- 17. Claus Westermann, Isaiah 40–66 (Philadelphia: Westminster sio (envelope structure) with 56:1–8.17 The people were Press, 1969) 340. See also Christopher Seitz,Isaiah 40–66, in The New profaning the Sabbath by doing their own desires (56:2, Interpreter’s Bible, volume 6, 307–552 (Nashville: Abingdon Press, 2001) 6). The connection of 58:13–14 to 56:1–8 is established by 499. 18. See H. G. M. Williamson, “Promises, Promises! Some Exegetical several links: the house of prayer (56:5, 7 and 58:12), the Reflections on Isaiah 58,Word and World 19 (1999) 153–160, esp. 156. mention of keeping the Sabbath (56:2, 4, 6 and 58:13–14), 19. For advocacy of the translation “business,” see G. Johannes and the references to Jacob/Israel (56:3, 8 and 58:1, 2, 14). Botterweck, and Helmer Ringgren,Theological Dictionary of the Old The issues in chapter 58 are not limited to the Sab- Testament. 4-5. (Grand Rapids: William B Eerdmans, 1980) 5.99. See bath observance. Righteousness in general, true wor- also emphatically Jan Koole, Isaiah III: vol. 3, Isaiah 56–66 (Leuven: Peeters, 2001) 156. ship in fasting, the Sabbath, and social justice are all 20. See the article by David Talley in Willem VanGemeren, New woven together (see Seitz, 500). It is important to notice International Dictionary of Old Testament Theology and Exegesis(Car - here that the concerns of the prophet are not limited lisle: Paternoster, 1997).

Volume 5 (2009) 237 The Confessional Presbyterian Articles

However, the matter is not so simple as Jan Koole, for as you please) or preference (going your own way) or one, would have us to believe. The word can certainly whether it conduces to “sweet delight” in the Lord and mean “desire” or “pleasure.” Malachi 1:10 and Psalm 1:2 his ordinances.22 are certainly instances of the word meaning “delight” and not “business.” Furthermore, this is how the ver- The translation “business” is less natural in the con- sions have translated the word. The LXX uses the word text because of how the word is used in terms of the de- qelhvmata (“desires”), and the Vulgate translates it “vol- light in the Lord in verse 14.23 To say that one should “do untatem” (“things of your will”). The verbal form is used business in the Lord” for verse 14 makes little sense.24 in the context in verse 2 in a way that certainly points However, to say “delight in the Lord” makes a great to “delight” and not to “business.” Furthermore, while deal of sense. It should be noted here that the verb at the noun form is used in verse 3 in a context that is ar- the beginning of verse 14, while not the same verb as guably favorable to the “business” translation, the later Åpej;, is nonetheless a synonym of it (the verb is gnO[; in context of verse 4 broadens out the meaning of the word. the hithpael).25 The context of fasting holds together the oppression of workers and the “pleasure” being sought. Therefore, it C. The Meaning of òyk,r;D] t/c[}me in Context could be the case that the “pleasure” of verse 3 includes both the oppression of workers and the quarreling and The usual understanding ofJr,D, in such circumstances boxing in verse 4. These concerns would then be treated is “conduct, way of life.” E.J. Young has the most help- in the same order for the rest of the chapter: oppression ful comment on this: in vv. 6–12, and proper Sabbath observance in vv. 13–14. In the passage itself, the contrast is not between do- The “way” is a course of conduct and refers to all courses ing business or not doing business, but between de- and actions that men choose in preference to the com- light in “your own things” versus delight “in the Lord” mands of God. These courses and actions may be right of verse 14. As E.J. Young puts it, “It is the pleasure of and legitimate on other days, but when they obtrude in man in contrast to that of God that is brought to the the place of that delight, which is to find expression in fore.”21 On the practical level of determining which -ac the observance of the sabbath, they are to be refrained tions are appropriate for the Sabbath Sunday, Motyer from (Young, 427). is helpful here: In other words, the way of Sabbath-keeping which is The determining factor is whether this or that activ- forbidden here is “one’s own way.” The way of Sabbath- ity defiles or honours the holiness of the day, whether keeping which is commanded here is “the delight in the it is a mere indulgence of a personal pleasure (doing Lord.” This understanding of the phrase strongly -sup ports the Puritan view of Isaiah 58: 13–14. 21. E. J. Young, The Book of Isaiah: volume 3, chapters 40–66 (Grand Rapids: Eerdmans, 1972) 426. It should be noted that Young easily dismisses the caricature of the Puritan view in the immediately pre- D. Concluding Remarks on Isaiah 58:13–14 ceding context of the quotation in question. He says, “It is a gross misunderstanding to interpret as though the words meant ‘that which It is not merely the case that a good argument may be is pleasant’ and to conclude from this that the prophet’s only concern mounted for the Puritan view. The exegetical evidence is that the sabbath be a day not of pleasure but of gloom” (ibid.). In- deed, the command is to delight in the Lord, not to be gloomy in the here presented shows that the Puritan understanding of Lord! the Sabbath is the biblical understanding of the Sabbath 22. Alec Motyer, The Prophecy of Isaiah (Downer’s Grove: Inter- when it comes to recreation, which would certainly fall Varsity Press, 1993) 483. under the category of “your own ways” and “your plea- 23. See J. A. Alexander, Commentary on Isaiah, 2 vols. in one (1867; sure,” which are here proscribed. Therefore, the Puritan Grand Rapids: Kregel, 1992) 2.362. 24. It could make more sense if one translates it “make the Lord understanding of this passage, used to support the “no your business.” However, this is not a natural way of taking the prepo- recreation” clause in the Westminster Standards, is the sitional phrase hw:hy]Al[,‘ which is more naturally understood as “in the correct understanding of the passage. Lord” or “over the Lord.” 25. Delitzsch helpfully comments, “Again, if thou call (i.e. from IV. Concluding Practical Observations inward contemplation and esteem) the Sabbath a pleasure (‘ōneg, because it leads thee to God, and not a burden because it leads thee away from thine everyday life; cf. Amos viii.5).” Franz Delitzsch,Isa - One of the main problems I see among candidates for iah, 2 vols. in one (Grand Rapids: Eerdmans, reprint 1983) 2.394. Continued on Page 323.

238 Volume 5 (2009) In Continuation The Confessional Presbyterian

Francis Turretin and Barthianism: The Covenant of Works than asking about a specific activity, as to whether or not it is in Historical Perspective. Continued from Page 213. lawful (and usually with the mindset of what the person can To again invoke the impression of à Brackel mentioned in get away with), it is more helpful to remember that the rest the beginning of this study, only when we understand aright in view is not simply physical rest, but rather a rest of wor- the covenant of works will we understand aright the covenant shipping the Lord. Therefore, if the activity is conducive to 55 of grace. Only when we first understand what Adam failed worship, then it is lawful. We cannot ignore the human con- to do, can we fully appreciate—to the glory of God alone science here either, since an activity that might be conducive who is abundant and rich in mercy—what Christ succeeded for worship to one person may not be conducive to worship to do on our behalf. For if we are to be justified, and justifi- for someone else. To take one example, it is certainly wise to cation is to truly be by grace alone, it must be on the basis of let small children let loose some of their excess energy on the a righteousness that is not our own. It must be on the basis Sabbath (contrary to Laura Ingalls Wilder’s Farmer Boy!). of a perfect righteousness that is imputed to us by faith alone Otherwise, they will not be able to sit still and pay attention because of Christ alone. Perhaps ironically, only with this in worship. One does not have to take the attitude of Almanzo understanding of the covenant of works can the covenant of Wilder’s father in order to have a Puritan view of what is ac- grace be truly gracious. ■ ceptable on the Sabbath! It is certainly a work of necessity to do something about the energy of small children. We must avoid both extremes of legalism and antinomianism here, as In Brief: The Intent of Larger Catechism 109 Regarding well as everywhere in our treatment of the law. ■ Pictures of Christ’s Humanity. Continued from Page 228. The wording of public ordinances and subsequent wide- Psallo: Psalm 42:1–11. Continued from Page 296. spread destruction of depictions of Christ, the Parliament’s of God. In the companion Psalm which follows, he asks for authorization of views such as those held by Vicars and others, that deliverance which results once again in joining in those Laud’s view contrary to the Homilies noted in his trial, and the public ordinances. In a day when the lightest or slightest things involvement of the four London ministers in identifying idols become excuses for missing the public worship of our day, this for destruction which included pictures of Christ, as well as is indeed a refreshing encouragement not only to be diligent the work by the Assembly on Parliament’s list of scandalous in attendance upon those ordinances, but to count them as sins, all indicate that if indeed the Westminster divines were the precious gifts that they are from the Lord. of a mind to omit pictures of Christ’s humanity from their Let us then learn from this “Wisdom Psalm”. Let us, with proscriptions in Larger Catechism 109, they would surely have the Psalmist, confess that the Lord is our necessary sustenance, needed to have stated this explicitly. Clearly, subsequent gen- and that we are indeed dried and parched apart from Him. Let erations of Presbyterians understood this to be the intent of us confess that our affections are not as they ought to be, and the Westminster Assembly, which can be traced in the many bewail, and confess our indifference and coldness toward the sources cited in Dr. VanDrunen’s article. Lord. Let us also confess that the public ordinances of wor- Chris Coldwell ■ ship are our necessary food, and turn away from the pietistic notion that we can be content in private and secret worship. Let us prize the Day the Lord has set apart for Himself, and The Sabbath Day and Sabbath Recreations. Continued those ordinances by which He communes with us. Let us pre- from Page 238. pare to meet the Lord week by week, and have a proper sense the ministry is a failure to engage the Puritan view of the Sab- of anticipation which befits the greatness of His blessing in bath. One is tempted to think that no exegetical or historical these signal benefits. Let us long for Him as the thirsty deer work has been done by these candidates. It behooves candi- long for the valley springs! dates coming into a confessional church to examine the rea- Todd L. Ruddell■ sons why the standards say what they say. If they plan to take an exception to the “no recreation” clause, they need to have 55. And therefore we cannot agree with the points of agreement a better understanding of what Isaiah 58:13–14 mean in the that McGowan has with Barth on the covenant. McGowan argues context, and in the overall scope of redemptive history, and not that Barth’s rejection of the covenant works/grace distinction and simply argue that “pleasure” means “business,” when the con- denial of the priority of law over grace was a helpful critique of tra- text of the passage does not lend itself to this interpretation. ditional covenant theology. He therefore concludes that to advocate these things is potentially “fatal.” However, as for us, it appears to be On what can and cannot be done on the Sabbath, there is just the opposite; the preservation of the gospel depends upon the endless debate, stretching all the way back to Talmudic times priority of law and the distinction between covenant of works and (the Talmud has an entire treatise on the Sabbath). Rather grace. “Karl Barth,” 130.

Volume 5 (2009) 323 The Confessional Presbyterian Author Index: Volume 1–10

Bredenhof, Wes. Johannes Megapolensis: Pioneer Reformed Missionary to the Mohawks. 5.161.

Bredenhof, Wes. Martyrdom, Mission and the Belgic Con- Author Index fession. 4.109.

Volumes 1–10 (2005–2014) Brown, Michael. The Covenant Of Works Revived: John Owen on Republication in the Mosaic Covenant. 4.151. Allen, Walter. In Brief: In Librum D. N. Boundi, De Doctrna de Sabbatho, Gualteri Aleni Pothumus. 10.244. Bucey, Camden M. The Lord and His Messengers: Toward a Trinitarian Interpretation of Malachi 3:1–4. 7.153 Anonymous. Death of Dr. Plumer. 9.78. Cangelosi, Caleb. William Swan Plumer’s Defense of the Im- Anonymous. In Brief: Introduction to the United States Chris- peccability of Jesus Christ. 9.63 tian Magazine of 1796. 2.19. Cassidy, James J. Review: Kevin Giles, The Eternal Genera- Anonymous. In Brief: Two Good Anecdotes [Re: Samuel tion of the Son: Maintaining Orthodoxy in Trinitarian The- Miller and Archibald Alexander]. 1.93. ology. 8.230.

Anonymous. In Brief: William Carruthers: 1830–1922). 1.64. Cassidy, James. Review: Paul C. Gutjahr, Charles Hodge: Guardian of American Orthodoxy. 7.187. Anonymous. In Brief: Rev. Dr. Alexander in Virginia. 8.64. Cassidy, James J. Critical-Realism & the Relation of Redemp- Arnold, Patrick. Review: Paul Helm, Eternal God: A Study of tive Act to Revelatory Word. 2.79. God Without Time, 2nd ed. 7.178 Cassidy, James J. No ‘Absolute Impeccability’: Charles Hodge Backensto, Bruce R. John Brown of Wamphray, Richard -Bax and Christology at Old and New Princeton. 9.143. ter and the Justification Controversy, 3.118. Cassidy, James J. Francis Turretin and Barthianism: The Cov- Baillie, Robert. In Brief: Robert Baillie on the Chiliasm of enant of Works in Historical Perspective. 5.199. Archer, Burroughs and Goodwin. 7.110. Clark, R. Scott. Review: Charles E. Hill, From the Lost Teach- Barnes, Roland S. The Practice of Lent and the Reformed ing of Polycarp: Identifying Irenaeus’ Apostolic Presbyter and Tradition. 10.89. the Author of ad Diognetum. 5.283.

Bottomly, R. Victor. In Translatiōne: Calvin’s Response to a Clark, R. Scott. Baptism and the Benefits of Christ: The -Dou Certain Tricky Middler. 8.254. ble Mode of Communion in the Covenant of Grace. 2.3.

Bredenhof, Wes. Review: John M. Frame, Systematic Theol- Clark, R. Scott. Olevianus and the Old Perspective on Paul: ogy: An Introduction to Christian Belief. 10.207 A Preliminary Report. 4.17.

Bredenhof, Wes. Review: Michael Horton, The Christian Faith: Clary, Glen J. Holy Communion in the Theology of John A Systematic Theology for Pilgrims on the Way. 7.164. Knox. 7.3.

Bredenhof, Wes. Review: Michael S. Horton, People and Place: Clary, Glen J. The Liturgical Nature of Ecclesial Ministry. A Covenant Ecclesiology. 5.274. 10.100.

Bredenhof, Wes. In Translatiōne: De Brès versus Richardot: Clary, Glen J. Ulrich Zwingli and the Swiss Anabaptists: Sola A Sixteenth-Century Debate Regarding the Lord’s Sup- Scriptura and the Reformation of Christian Worship. 6.108. per. 6.250.

260 Volume 10 (2014) Author Index: Volume 1–10 The Confessional Presbyterian

Coldwell, Chris. Antiquary: The James Durham MSS Held Coldwell, Chris. The Westminster Assembly & the Judicial by Glasgow University Library. 5.303. Law: A Chronological Compilation and Analysis. Part One: Chronology. 5.3 Coldwell, Chris. Antiquary: The James Durham MSS Part II. 7.230 Cooper, Christopher. Binding Bodies and Liberating Souls: James Henley Thornwell’s Vision for a Spiritual Church and Coldwell, Chris. Antiquary: Nicholas Bownd’s Sabbathum a Christian Confederacy. 9.35. Veteris et Novi Testamenti: or the True Doctrine of the Sabbath. 10.234. Coppes, Leonard J. Review: Response to Benjamin Shaw. 2.165. Coldwell, Chris. Antiquary: An Overview and Analysis of George Gillespie’s Dispute Against the English Popish -Cer Coppes, Leonard J. Review: Response to Benjamin Shaw’s emonies. 9.224. Review. 1.153.

Coldwell, Chris. Antiquary: T. & J. Swords. Part One. Printers Coppes, Leonard J. Review: Tim Gallant, Feed My Lambs. During the Federal Period to Doctors, Scientists, Friendly 2.193. and Calliopean Clubers, and other New York Literati, as well as High Churchists, and the Occasional Presbyterian. Crampton, W. Gary. Review: Jay E. Adams, Keeping the Sab- 2.211. bath Today? 6.208.

Coldwell, Chris. Antiquary: T. & J. Swords. Part Three: The Crampton, W. Gary. Review: Greg L. Bahnsen, Presupposi- ‘High Churchism’ Controversy. 4.277. tional Apologetics: Stated and Defended. 6.239.

Coldwell, Chris. Antiquary: T. & J. Swords. Part Two. Two Crampton, W. Gary. Review: J. Knox Chamblin, Matthew: A Large Presbyterian Works. 3.280. Mentor Commentary 7.190.

Coldwell, Chris. Antiquary: The Traditional Form of The Crampton, W. Gary. Review: Response to J. V. Fesko. 7.206. Westminster Standards. 1.168. Crampton, W. Gary. Review: George M. Marsden, Jonathan Coldwell, Chris. Antiquary: Westminster Abbey Library: And Edwards: A Life. 2.175. Other Theological Resources of the Assembly of Divines (1643–1652). 6.263. Crampton, W. Gary. Review: Robert L. Reymond, Faith’s Reasons For Believing: An Apologetic Antidote to Mindless Coldwell, Chris. In Brief: The Intent of Larger Catechism 109 Christianity. 4.214. Regarding Pictures of Christ’s Humanity. 5.217. Crampton, W. Gary. Review: Robert L. Reymond, The God- Coldwell, Chris. Anti-Sabbatarian Scold: Thomas Rogers’ Let- Centered Preacher: Developing a Pulpit Ministry Approved ter to Nicholas Bownd, April 29, 1598. 10.113. by God, 3.261.

Coldwell, Chris. Calvin in the Hands of the Philistines, Or, Crampton, W. G. Review: Carl R. Trueman, The Creedal Im- Did Calvin Bowl on the Sabbath? 6.31. perative. 8.237.

Coldwell, Chris. A Critical Text of the Westminster Larger Crampton, W. Gary. According to Augustine. 4.72. Catechism: Q. 1–50, 3.37. Crampton, W. Gary. An Analysis of Open Theism. 2.61. Coldwell, Chris. Examining the Work of S. W. Carruthers: Jus- tifying a Critical Approach to the Text of the Westminster Crampton, W. Gary. Edwards’ Freedom of the Will: A Review Standards & Correcting the 18th Century Lineage of the and Analysis, 3.86. Traditional Scottish Text. 1.43. Crampton, W. Gary. John Calvin on the Doctrine of Divine Revelation. 5.89.

Volume 10 (2014) 261 The Confessional Presbyterian Author Index: Volume 1–10

Crampton, W. Gary. Jonathan Edwards on Scripture & Sal- Fesko, J. V. The Westminster Standards and Confessional- Lu vation. 1.65. theranism on Justification, 3.15.

Deatsch, Tim. Review: Timothy Z. Witmer, The Shepherd Fesko, J. V. and Cornel Venema. Sic et Non. Views in Review: Leader. 6.244 Westminster Seminary California Distinctives? [Part I.] III. The Republication of the Covenant of Works. 8.197. Delivuk, John (Jack) Allen. Liberty of Conscience in the Westminster Confession and its Application to Modern Forkner, Wayne. Review: Norman Shepherd: Law and Gospel ‘Worship Wars.’ 2.43. in Covenantal Perspective. 1.155.

Dilday, Steven. In Translatiōne: Part II. John Brown of Gaffin, Richard B. Review: Cornelius P. Venema, Accepted Wamphray: Singing of Psalms, Hymns and Spiritual Songs and Renewed in Christ. The “Twofold Grace of God” and in the Public Worship of God. 5.296. the Interpretation of Calvin’s Theology. 5.269.

Dilday, Steven. In Translatiōne: Nicholas Bownd’s Sabbathvm Gallant, Tim. Review: A Response to Leonard Coppes Re- veteris et Novi Testamenti: Commendations by Andrew garding Feed My Lambs. 2.199. Willet & William Jones. Pages 228–233. Gallant, Tim. Review: Response [to Cornelis P. Venema, A Dolezal, James E. Review: J. van Genderen and W.H. Velema, Response to the Coppes-Gallant Exchange Regarding Paed- Concise Reformed Dogmatics. 5.278. ocommunion]. 3.242.

Dolezal, James E. Review: Kevin J. Vanhoozer, Remythologiz- Garcia, Mark A. and Michael S. Horton. Sic et Non. Views ing Theology: Divine Action, Passion, and Authorship. 7.167. in Review: Westminster Seminary California Distinctives? Part III. I. Law and Gospel. 10.171. Dolezal, James E. Review: Paul Helm, Calvin at the Centre. 6.229. Garretson, James M. Archibald Alexander & the Founding of Princeton Theological Seminary. 8.3. Dolezal, James E. Review: Surrejoinder to Kevin Vanhoozer. 7.175. Goodwin, Thomas. In Brief: Thomas Goodwin on God’s Blessing His People. 7.122. Duncan, J. Ligon III. Review: The Auburn Avenue Theology, Pros and Cons: Debating the Federal Vision, 1.161. Hall, David W. Explicit and Implicit Appendixes to Calvin’s View of Justification by Faith. 6.97. Estelle, Bryan D. The Old Testament and the Comparative Method. 6.145. Hall, David W. John Calvin on Human Government and the State. 4.122. Fesko, J. V. Review: W. Gary Crampton, From Paedobaptism to Credobaptism: A Critique of the Westminster Standards Hall, Jimmy. Review: Clinton Arnold, Ephesians, Zonder- on the Subjects of Baptism. 7.203. van Exegetical Commentary on the New Testament. 8.247.

Fesko, J. V. Review: Surrejoinder to Dr. Crampton’s Response. Hart, D. G. Review: Bradley J. Longfield,Presbyterians and 7.210. American Culture: A History. 10.223.

Fesko, J. V. Review: Guy Prentiss Waters, Justification and the Hart, D. G. Francis Makemie and the Meaning of American New Perspectives on Paul, 2.184. Presbyterianism. 2.71.

Fesko, J. V. Heinrich Bullinger on Union with Christ and Hart, D. G. The Reorganization of Princeton Theological Justification. 6.3. Seminary and the Exhaustion of American Presbyterian- ism. 8.109. Fesko, J. V. A Critical Examination of N. T. Wright’s Doctrine of Justification. 1.102.

262 Volume 10 (2014) Author Index: Volume 1–10 The Confessional Presbyterian

Helseth, Paul Kjoss. “Right Reason” and the Science of Theol- Jones, Stuart R. Review: C. N. Willborn, ‘In Thesi’ Deliver- ogy at Old Princeton Seminary: A New Perspective. 8.75. ances. 2.167.

Herzer, Mark. The Modern Roman Catholic View of Scrip- Jones, Stuart R. Review: Peter Enns, Inspiration and Incar- ture. 6.132. nation.3. 251.

Hofstetter, N. E. Barry and Chris Coldwell. In Translatiōne: Keister, Lane. Review: Douglas Bond, The Mighty Weakness Andrew Willet’s Preface to Nicholas Bownd’s Sabbathvm of John Knox and D. M. Lloyd-Jones and Iain Murray, John veteris et Novi Testamenti. 1.166. Knox and the Reformation. 7.211.

Hofstetter, N. E. Barry and Chris Coldwell. In Translatiōne: Keister, Lane. Review: Joseph C. Morecraft, III, Authentic John Brown of Wamphray: The Universal Visible Church. Christianity: An Exposition of the Theology and Ethics of the 2.208. Westminster Larger Catechism; Chris Coldwell, The Larger Catechism of the Westminster Assembly: A Transcription of Hofstetter, N. E. Barry and Chris Coldwell. In Translatiōne: the Surviving Manuscripts with Notes; John R. Bower, The John Brown of Wamphray: Singing of Psalms, Hymns and Larger Catechism: A Critical Text and Introduction. 6.202. Spiritual Songs in the Public Worship of God From De Causa Dei contra Antisabbatarios, [Part 1], 3.276. See under Dil- Keister, J. C. Review: Vern Sheridan Poythress, Logic: A God- day, Steven for Part 2. Centered Approach to the Foundation of Western Thought. 9.202. Horton, Michael S. and Mark A. Garcia. Sic et Non. Views in Review: Westminster Seminary California Distinctives? Keister, Lane. Review: Bruce Waltke, with Charles Yu, An Old [Part I.] I. Law and Gospel. 8.154 Testament Theology: An Exegetical, Canonical, and Thematic Approach. 4.212. Howe, George. In Brief: A Bibliography of Published Works. 4.69. Keister, Lane. Review: N.T. Wright, Pauline Perspectives: Es- says on Paul, 1978–2013. 10.210. Hutchinson, Christopher A. Review: Sinclair Ferguson. In Christ Alone: Living the Christ Centered Life. 5.290. Keister, Lane. Sic et Non. Views in Review: Westminster Semi- nary California Distinctives? Introduction. 8.153. Hyde, Daniel R. For Freedom Christ Has Set Us Free: John Owen’s A Discourse Concerning Liturgies, and Their Im- Keister, Lane. Should Women Teach or Have Authority Over position. 4.29. Men in the Church? An Exegesis of 1 Timothy 2:8–15. 4.142.

Hyde, Daniel, R. In Defense of the Descendit: A Confessional Keister, Lane. The Sabbath Day and Recreations on the Sab- Response to Contemporary Critics of Christ’s Descent into bath: An Examination of the Sabbath and the Biblical Basis Hell, 3.104. for the “No Recreation” Clause in Westminster Confession of Faith 21.8 and Westminster Larger Catechism 117. 5.229. Jeon, Jeong Koo. The Abrahamic Covenant and the Kingdom of God. 7.123. Kerr, Robert P. “The Office of Deacon:” Extracts from The Presbyterian Quarterly (April, 1896). 5.198. Jeon, Jeong Koo. The Covenant of Creation and the Kingdom of God. 9.123. Korljan, Scott. In the Presence of a Common Foe: Billy Sun- day and Conservative Presbyterians in the Battle Against Jones, Mark. Review: Carl R. Trueman, John Owen: Reformed Liberalism. 9.103. Catholic, Renaissance Man. 4.217. Lauer, Stewart E. John Calvin, the Nascent Sabbatar- Jones, Stuart R. Presbyterian Due Process: A Scottish and ian: A Reconsideration of Calvin’s View of Two Key American Recovery of Procedural Canons. 2.28. Sabbath-Issues.3.3.

Volume 10 (2014) 263 The Confessional Presbyterian Author Index: Volume 1–10

Lems, Shane. The Centrality of the Holy Spirit in Reformed McGraw, Ryan M. In Translatiōne: Franciscus Gomarus on Theology: A Robust Pneumatology. 4.136. Roman Catholic Baptism. 9.216.

London Provincial Assembly. In Brief: Defining Divine Right. McGraw, Ryan M. Review: J. V. Fesko, Last Things First: Un- 10.87 locking Genesis 1–3 with the Christ of Eschatology. 7.200.

Lucero, Jody. Review: John Currid, Deuteronomy—An Evan- McGraw, Ryan M. Review: J. V. Fesko, Word, Water, And gelical Press Study Commentary. 6.236. Spirit. With Rejoinder by J. V. Fesko and Sur-Rejoinder by Ryan M. McGraw. 9.190. M’Leod, Alexander. In Brief: Alexander M’Leod on a Pastor According to God’s Heart.3.154. McGraw, Ryan M. Review: Daniel R. Hyde, In Living Color: Images of Christ and the Means of Grace. 5.276. M’Leod, Alexander. In Brief: Alexander M’Leod on the Call to the Gospel Ministry. 3.117. McGraw, Ryan M. Review: Brian K. Kay, Trinitarian Spir- ituality: John Owen and the Doctrine of God in Western Macedo, Breno. Systematic Theology and the Preaching of Devotion. 6.242. Samuel Davies. 9.51. McGraw, Ryan M. The Benediction in Corporate Worship. Machen, J. G. In Brief: Christ our Substitute. 10.56. 7.111.

Machen, J. G. In Brief: Excerpt from Machen’s What is Faith? McGraw, Ryan M. John Owen on the Study of Theology. 6.180. 10.22. Miller, Samuel, D. D. Edited from Manuscript by Chris Machen, J. G. In Brief: Tyranny of Unbelief. 10.82. Coldwell. Faith Shewn by Works: A Sermon on James 2:18, by Samuel Miller, D.D. 1.3. MacLean, Donald John. “So Great a Love”—James Durham on Christ and His Church in the Song of Solomon. 5.239 Miller, Samuel, D. D. In Brief: Dr. Samuel Miller on Armin- ian and Pelagian Subscribers to the Westminster Confes- MacLean, Donald John. Review: Garnet Howard Milne, The sion of Faith. 1.175. Westminster Confession of Faith and the Cessation of Special Revelation: The Majority Puritan Viewpoint on Whether Miller, Samuel, D. D. In Brief: Letter from Dr. Samuel Miller Extra-biblical Prophecy is Still Possible. 6.223. to Dr. A. W. Mitchell, Treasurer of the Presbyterian Board of Publication, October 7, 1840, (8.43 Marshall, Stephen. In Brief: A Defence of Infant Baptism. 4.191. Miller, Samuel, D. D. In Brief: Mature Preparation for the Gospel Ministry. 1.41. Mason, John Mitchell and Jacob Van Vechten. In Brief: John Mitchell Mason on the New York ‘High Churchism’ Con- Miller, Samuel, D. D. In Brief: Samuel Miller’s Sermon on the troversy. 2.88. Death of George Washington. 2.233.

Mason, John. Mitchell. In Brief: Dr. John M. Mason and a Miller, Samuel, D.D. In Brief: Miller on Worship. 1.40. Colorblind Lord’s Table. 8.54. Moore, T. V. In Brief: T. V. Moore’s Twenty Hints for a Happy Mason, John Mitchell.In Brief: Extract from John M. Mason, Family. 7.97. Pardon in Sin in the Blood of Jesus. 2.234. Nelson, Caleb. Review: N. T. Wright, How God Became King: McGinnis, Andrew M. Review; D. G. Hart and John R. The Forgotten Story of the Gospels. 8.234. Muether, Seeking a Better Country: 300 Years of American Presbyterianism. 4.222. Nevin, Alfred. Samuel Miller (1769–1850). 1.9.

264 Volume 10 (2014) Author Index: Volume 1–10 The Confessional Presbyterian

Olevianus, Caspar. In Brief: On Law and Gospel. 4.28. Ruddell, Todd L. Psallo: Psalm 110. 4.267.

Patterson, Daniel F. Review: Eric L. Johnson, Foundations for Ruddell, Todd L. Psallo: Psalm 42. 5.294. Soul Care: A Christian Psychology Proposal 7.195. Ruddell, Todd L. Psallo: Psalm 43. 6.248. Patterson, Daniel F. Review: Edward T. Welch, Running Scared: Fear, Worry, and the God of Rest. 5.292. Ruddell, Todd L. Psallo: Psalm 116. 7.213.

Perry, Andy. Puritan Instruction for Profitable Hearing of Ruddell, Todd L. Psallo: Psalm 16. 8.252. Sermons. 10.33 Ruddell, Todd L. Psallo: Psalm 89:15–29. 9.213. Phillips, T. J. Severing the Dragon’s Tail: The Rejection of the Mass and the Adoption of the Reformed Practice of Ruddell, Todd L. Psallo: Psalm 57:1–11. 10.225. the Lord’s Supper during the Scottish Reformation. 2.20. Schäfli, Ephraim. In Translatiōne: The Preface to the Con- Pipa, Joseph, Jr. Seminary Education.3.223. stance Hymnbook by Joannem Zwick. 7.216.

Ramsey, D. Patrick. Baptismal Regeneration and the Selvaggio, Anthony T. An Answer to the Challenge of Preach- Westminster Confession of Faith. 4.183. ing the Old Testament: An Historical & Theological- Ex amination of the Redemptive-Historical Approach. 5.170 Ramsey, D. Patrick. Samuel Rutherford’s Contribution to Cov- enant Theology in Scotland. 5.115. Shaw, Benjamin. Englishing the Bible: A Confessional Ap- proach. 6.125. Rankin, W. Duncan. The Early Reformation in Scotland. 7.41 Shaw, Benjamin. De Jure Divino Presbyterianism. 10.83. Reiter, David. The Modal Transcendental Argument for God’s Existence. 7.147. Shaw, Benjamin. Review: Leonard J. Coppes, The Divine Days of Creation. 1.152. Richard, Guy M. Review: Samuel Rutherford, The Covenant of Life Opened. 2.189. Shaw, Benjamin. Review: Reply to Leonard Coppes’ Response. 1.154. Richard, Guy M.In Translatiōne: Samuel Rutherford: Examen Arminianismi, Chapter 19: Of the Civil Magistrate. 4.270. Shaw, Benjamin. Review: Preston Graham, Jr., A Kingdom Not of This World: Stuart Robinson’s Struggle to Distinguish Richard, Guy M. Samuel Rutherford’s Supralapsarianism Re- the Sacred from the Secular During the Civil War. 9.210. vealed: A Key to the Lapsarian Position of the Westminster Confession of Faith? 4.162. Shaw, Benjamin. The Old Testament at Old Princeton. 8.65.

Ritchie, Daniel. Reformed Presbyterian Criticism of the 1859 Smith, Frank J. American Presbyterianism and the Cold War. Ulster Revival’s Impact on Worship and Church Order. 7.47. 6.60.

Rolison, Joseph E. By Their Fruits Ye Shall Know Them—A Smith, Frank J. American Presbyterianism, Geology, and the Timely Admonition from an Ancient Narrative: A Sermon Days of Creation. 4.3. on Genesis 9:18–29. 10.13. Smith, Frank J. Presbyterian Quintessence: The Five ‘Heads’ Ruddell, Todd L. Psallo: Psalm 109:1–10. 1.164. of Church Government. 5.127.

Ruddell, Todd L. Psallo: Psalm 2. 2.206. Smith, Frank J. Review: Dominic A. Aquila, “Redemptive His- tory and the Regulative Principle of Worship,” in The Hope Ruddell, Todd L. Psallo: Psalm 51. 3.273. Fulfilled: Essays in Honor of O. Palmer Robertson. 4.244.

Volume 10 (2014) 265 The Confessional Presbyterian Author Index: Volume 1–10

Smith, Frank J. Review: A Conversation on Denominational Smith, Frank J. with Chris Coldwell. The Regulative Principle Renewal, February 26–28, 2008, Bill Boyd, “Worship,” Matt of Worship: Sixty Years in Reformed Literature. Part Two Brown, “Ecclesiology,” Jeremy Jones, “Theological Reflec- (2000–2007). 3.155. tion.” 4.251. Smith, Frank J. and David C. Lachman. Reframing Presbyte- Smith, Frank J. Review: W. L. Bredenhof, “A Guide to Re- rian Worship: A Critical Survey of the Worship Views of formed Worship,” ten articles in The Clarion. 4.247. John M. Frame and R. J. Gore. 1.116.

Smith, Frank J. Review: Walter H. Conser Jr. and Robert J. Sparkman, Wayne. Archibald Alexander D. D. (1772–1851) An Cain, Presbyterians in North Carolina: Race, Politics, and Annotated Bibliography. 8.120. Religious Identity in Historical Perspective. 9.204. Sparkman, Wayne. The Rev. Dr. Alexander M’Leod, An An- Smith, Frank J. Review: Robert L. Dickie, What the Bible notated Bibliography With Extracts from his Diaries. 3.231. Teaches About Worship. 4.238. Sparkman, Wayne. Samuel Miller, D. D. (1769–1850) An An- Smith, Frank J. Review: Mark Dalbey, “Christian Worship,” notated Bibliography. 1.11. Online Course Lectures, Covenant Theological Seminary. 4.248. Stanton, Allen. 1812–1822: The Development of Princeton’s Polemic. 7.65. Smith, Frank J. Review: John M. Frame, “The Second Com- mandment: Regulating Worship,” in The Doctrine of the Stanton, Allen. 1823–1830: The Establishment Of Princeton’s Christian Life: A Theology of Lordship. 4.233. Polemic. 8.20.

Smith, Frank J. Review: Cory Griess, “The Regulative Prin- Stanton, Allen. The Theological Climate of the Early Nine- ciple: A Confessional Examination,” Protestant Reformed teenth Century and the Founding of a Polemical Seminary Theological Journal. 4.248. at Princeton. 6.22.

Smith, Frank J. Review: Paxson H. Jeancake, The Art of Wor- Steward, Gary. The Calvinistic Soteriology of Jonathan Dick- ship: Opening Our Eyes to the Beauty of the Gospel. 4.230. inson. 7.77.

Smith, Frank J. Review: Reggie M. Kidd, With One Voice: Steward, Gary. Old Princeton and American Culture: Insights Discovering Christ’s Song in Our Worship. 4.227. from J. W. Alexander. 8.55.

Smith, Frank J. Review: Richard A. Muller and Rowland S. Stivason, Jeffrey. Review: Sinclair Ferguson, From the Mouth Ward, Scripture and Worship: Biblical Interpretation and of God: Trusting, Reading, and Applying the Bible. 10.212. the Directory for Public Worship. 4.239. Stivason, Jeffrey.Review Article: Wright on Evil. N. T. Wright, Smith, Frank J. Review: R. C. Sproul, Truths We Confess: Evil and the Justice of God. 10.214. A Layman’s Guide to the Westminster Confession of Faith, Volume 2: Salvation and the Christian Life and A Taste of Stivason, Jeffrey A. McLeod Campbell, Edwards and Atone- Heaven: Worship in the Light of Eternity. 4.240. ment. 10.47

Smith, Frank J. Review: Blogroll: Andrew J. Webb, Building Strange, Alan. Review: D. G. Hart, John Williamson Nevin: Old School Presbyterian Churches; Jeffrey J. Meyers, Cor- High-Church Calvinist. 3.256. rigenda Denuo; Sean Michael Lucas, Sean Michael Lucas; R. Scott Clark, The Heidelblog; Will Shin, Thoughts & Ac- Strange, Alan. Affirmation of the Imputation of the Active tions. 4.249. Obedience of Christ at the Westminster Assembly of Di- vines. 4.194. Smith, Frank J. with Chris Coldwell. The Regulative Principle of Worship: Sixty Years in Reformed Literature. Part One Swords, T. & J. In Brief: Transcription of a Letter from T. & (1946–1999). 2.89. J. Swords. 2.205.

266 Volume 10 (2014) Author Index: Volume 1–10 The Confessional Presbyterian

Thomas, Chris. To the Law and the Testimony: James Henley Waddington, Jeffrey C.Review: Richard C. Gamble,The Thornwell and Jus Divinum Presbyterianism. 9.21. Whole Counsel of God: Vol. 1, God’s Mighty Acts in the Old Testament. 6.234. Thornwell, James H. In Brief: The Sacrifice of Christ. 9.20. Waddington, Jeffrey C. Must We Believe? Jonathan Edwards Thornwell, James H. A Sermon on Hebrews 11:7. 9.3. and Conscious Faith in Christ. 6.11.

Tipton, Lane G. The Presence of Divine Persons: Extend- Waddington, Jeffrey C. On the Shoulders of Giants: Van Til’s ing the Incarnational Analogy to Impeccability and Iner- Appropriation of Warfield and Kuyper. 7.139. rancy. 6.196. Waddington, Jeffrey C. and David VanDrunen.Sic et Non. Trueman, Carl R. Review: Joel R. Beeke and Mark Jones, A Views in Review: Westminster Seminary California Dis- Puritan Theology: Doctrine for Life. 10.205. tinctives? Part III. II. The Reformed Two Kingdoms Doc- trine. 10.189. Trueman, Carl R. Some Personal Thought on B. B. Warfield’s Life and Significance: A Lecture. 8.99 Walker, James. In Brief:James Walker’s Assessment of Samuel Rutherford. 5.126. VanDrunen, David and Jeffrey C. Waddington.Sic et Non. Views in Review: Westminster Seminary California Dis- Ward, Rowland S. Review: [Orthodox Presbyterian Church], tinctives? [Part I.] II. The Reformed Two Kingdoms Doc- Justification Report of the Committee to Study the Doctrine trine. 8.177. of Justification. 3.265.

VanDrunen, David. Pictures of Jesus and the Sovereignty of Ward, Rowland S. Review: Chad Van Dixhoorn, The Minutes Divine Revelation: Recent Literature and a Defense of the and Papers of the Westminster Assembly 1643–1652. 9.188. Confessional Reformed View. 5.214. Ward, Rowland S. Review: Robert Letham, The Westminster Vanhoozer, Kevin J. Review: Response to James Dolezal: “On Assembly: Reading its Theology in Historical Context. 6.219. the Scope and Scopus of ‘Always Reforming.’” 7. 172. Ward, Rowland S. Review: Lewis Bevens Schenck, The Pres- Venema, Cornel and J. V. Fesko. Sic et Non. Views in Review: byterian Doctrine of Children in the Covenant. 2.181. Westminster Seminary California Distinctives? [Part II.] II. The Republication of the Covenant of Works. By Cornel Ward, Rowland S. Review: Stephen Westerholm, Perspec- Venema with Response by J. V. Fesko. 9.157. tives Old And New On Paul: The ‘Lutheran’ Paul And His Critics. 1.151. Venema, Cornelis P. Review: A Response to the Coppes-Gal- lant Exchange Regarding Paedocommunion. 3.235. Ward, Rowland S. The Basis and Practice of Christian Mis- sion to Jews 1520–1860. 7.99 Venema, Cornelis P. Review: Reply [to Tim Gallant]. 3.247. Warfield, B. B. In Brief: Warfield: On the Expansion of the Vogan, Matthew. Review: Ryan M McGraw, The Day of Wor- Seminary. 8.119. ship: Reassessing the Christian Life in Light of the Sabbath. 8.243. Warfield, B. B. In Brief: Warfield: “Dr. McCosh as a Teacher.” 8.98. Waddington, Jeffrey C. Review: J. Todd Billings, Union with Christ: A Doctrine in Contention; Michael Horton, Cov- Warfield, B. B. In Brief: Warfield: Revision Or Reaffirma- enant and Salvation: Union with Christ; Mark A. Garcia, tion? 8.73, 108. Life in Christ: Union with Christ and the Twofold Grace in Calvin’s Theology. 5.256 Waters, Guy Prentiss. Review: Reply to John V. Fesko, Review of Justification and the New Perspectives on Paul. 2.187.

Volume 10 (2014) 267 The Confessional Presbyterian Author Index: Volume 1–10

Waters, Guy Prentiss. Review: Harold W. Hoehner, Ephesians: White, Wes. Review: Willem J. Van Asselt, et al., Scholastic An Exegetical Commentary. 5.286 Discourse: Johannes Maccovius (1588–1644) on Theological and Philosophical Distinctions and Rules. 7.183. Waters, Guy Prentiss. Covenant Theology and Recent Inter- pretation of Paul: Some Reflections. 6.167. White, J. Wesley. The Denial of the Imputation of the Active Obedience of Christ: Piscator on Justification. 3.147. Waugh, Barry. Antiquary: James Henley Thornwell’s First Pas- toral Ministry at the Waxhaw Presbyterian Church. 8.276. Willborn, C. N. Review: Sean Michael Lucas,Robert Lewis Dabney: A Southern Presbyterian Life. 2.172. Waugh, Barry. In Brief: J. G. Machen and the Benham Club. J. G. Machen and the Checker Club. 10.12 Willborn, C. N. Review: T. V. Moore, The Last Days of Je- sus. 7.185. Waugh, Barry. Review: Andrew Hoffecker, Charles Hodge: The Pride of Princeton. 8.228. Willborn, C. N. The Deacon: A Divine Right Office with Di- vine Uses. 5.185. Waugh, Barry. An Appeal to the Young Men of the Presbyte- rian Church by George Howe (1802–1883). 4.52. Willborn, C. N. Eschatology and the Westminster Standards. 4.171. Waugh, Barry. Carolina Scots, the Westminster Confession, and a Deceased Wife’s Sister. 9.48. Willborn, C. N. The Gospel Work of the Diaconate: A Min- istry “Proportioned in Number.” 10.23 Waugh, Barry. An Extraordinary Case of the Use of the Ex- traordinary Clause. 10.57. Willborn, C. N. The Ministerial and Declarative Powers of the Church and In Thesi Deliverances. 1.94. Waugh, Barry. An Introduction to T. V. Moore through his Essay on Juvenile Delinquency. 7.87. Willborn, C. N. Hodge and Thornwell: “Princes in Israel.” 8.44.

Waugh, Barry. J. Gresham Machen and LeRoy Gresham: Willborn, C. N. Presbyterians in the South and the Slave: A Cousins, Confidants, and Churchmen. 10.3 Study in Benevolence. 3.216.

Waugh, Barry. The Ministerial Shortage Problem in Presby- Willborn, C. N. James Henley Thornwell: An American Theo- terian History & George Howe’s Appeal for More Minis- logian. 9.5. ters. 4.43. Winzer, Matthew. Review: Nick Needham, “Westminster and Waugh, Barry, Thomas H. Law, Thornton Whaling, & A. M. Worship: Psalms, Hymns? and Musical Instruments?” in Fraser. Centennial Addresses Commemorating the Birth The Westminster Confession into the 21st Century, volume of the Reverend James Henley Thornwell. 9.79. 2, ed. J. Ligon Duncan. 4.253.

Weaver, Jr., G. Stephen. Review: Richard C. Barcellos, The Winzer, Matthew. The True History of Paedo-Communion. 3.27. Lord’s Supper as a Means of Grace: More than a Memory. 10.221. Winzer, Matthew. The Westminster Assembly & the Judicial Law: A Chronological Compilation and Analysis. Part Two: Webb, Andrew J. Review: Robert Traill, Justification Vindi- Analysis. 5.56. cated. 1.158. Wright, Iain. John Knox and the Reformation by the Rev. Dr. Webb, Andrew J. Samuel Miller’s Pastoral Theology. 8.35. James Begg. 7.25.

White, J. Wesley. Review: J. Mark Beach. Christ and the Cov- Zaspel, Fred G. Princeton and Evolution. 8.91. enant: Francis Turretin’s Federal Theology as a Defense of the Doctrine of Grace. 4.210. Zaspel, Fred G. B. B. Warfield on Creation and Evolution. 6.50.■

268 Volume 10 (2014)