A PREFATORY NOTE dated 1682

WHETHER we regard the deep sagacity pervading this treatise; the calm and nervous dignity of its reasonings; the statesman-like view it gives of the condition and prospects of the Protestant cause; or the noble strain with which it concludes, of confidence in God and the ultimate triumph of his cause, amid all the fears and forebodings which the author had been led to entertain, — we are inclined to ascribe to it a pre-eminent value among the smaller productions of Dr. Owen. It is very far from being of merely ephemeral interest. It was reprinted in 1822, when the claims of the Roman Catholics to be admitted into Parliament were under discussion.

To this edition there was prefixed a letter, addressed to Mr. Wilberforce, by Bishop Burgess; and from the following extract it will be seen in what estimation that accomplished prelate held this brief treatise: “The extensive knowledge, the powerful intellect, the ardent piety of Dr. Owen, are too well known to you to require eulogium or recommendation. The little tract which I have reprinted, and which I am desirous of submitting to your perusal, is distinguished by all his talents, and is calculated to excite feelings superior to any considerations of partial and temporary policy.”

I. The first part of the tract is occupied with an account of the Protestant religion, — generally, in its origin and principles; and then more particularly, as it is opposed to Popery. He specifies the four essential elements in Protestantism, from which the Reformation took its rise and character:

1. Some great apostasy had been foretold in Scripture;

2. The Church of Rome embodied this predicted apostasy;

3. All true Christians were bound to separate from this antichristian church; and,

4. It was their duty not merely to separate from it, but to maintain a public protest against its errors and abominations.

II. Then follows an account of the way in which Protestantism had arisen; of the costly sacrifices made in order that it might be established, its martyrs exceeding in number those who had fallen under the Pagan persecutions; and, lastly, of the happy effects which had ensued from the Reformation, not merely to Protestant nations, but even in countries where though Popery still reigned, it was held in check by the contiguity of Protestant light and freedom, and the possibility that now existed of turning against it “the balance of power.”

III. The political weakness of Protestantism, from its manifold divisions, is exhibited, and the importance is urged of establishing a great Protestant interest throughout Europe.

IV. Then follows a discussion of the probable way in which the Papacy may regain predominance; — either by defection, or force, or reconciliation. The author dwells chiefly on the danger to be apprehended from the last source, inasmuch as some learned men now conceded a patriarchal primacy to the Bishop of Rome; novel opinions had been widely spread, which, so far as they set aside the doctrines of grace, narrowed the difference between Popery and Protestantism; it was now denied that the Pope was Antichrist; atheism prevailed; vital religion was at a low ebb; the clergy, losing confidence in the spiritual power of truth, sought to retain their influence over the people by recourse to superstitious expedients and appliances, such as Romanism sanctions; and, lastly, forgetfulness of the persecuting spirit of Popery induced many to bethink themselves of an “ecclesiastical coalescency with the Church of Rome.”

V. The folly and wickedness of such a movement are exposed. The tract closes by stating the grounds of hope amid prevailing discouragements, and the true means for the preservation of Protestantism, — in prayer, union, and repentance.

So why has it taken this much time for the courts to normalize the practice of sodomy by conferring on it a marriage license? What makes the legalization of sodomy more difficult than the legalization of the murder of innocents?

Is there more prejudice against sexual perversion than against murder? The innocents could not advocate for themselves against their destruction, but the sodomites are as those without shame in advocating their sin. What has held back the lawless court?

The marriage relationship holds a high and honored place in Scripture in that the apostle compares this relationship in a mystery to that of Christ and His Church. [Ephesians 5]

To debase this relationship with the inclusion of that which our Creator calls an abomination is a milestone that marks the degeneracy of our culture to a critical point. If the sanctifying influence of the Spirit of God is removed, then we descend further being given over to our depravity. [Romans 1]

The Scripture says that God is longsuffering and takes no pleasure in the destruction of the wicked. From the history of redemption we know that there is a limit to His patience.

Perhaps they are the voice of conservatism first and republican advocates second. Is this not the primary season? Do they not have the right and professional duty to educate their listeners so that we can make an informed choice? Where else do we have access to media that is not the lapdog of the government elites?

There are indeed minded numbed robots, but those are the ones the socialists call useful idiots. They think in the context of class envy and shared misery rather than prosperity and the sanctity of private property, including personal income. The concepts of individual liberty and initiative coupled with a work ethic that expects only an opportunity to succeed are exchanged for a system of egalitarianism applied to income and services forced by a powerful federal government.

Those who listen to conservative talk radio are the opposite of minded numbed robots. They are of the remnant of remaining Americans, the anti-socialists. The party elites would do well to stop insulting them. They are what distinguish the RP from the DP.

The first thing we should ask is whether the Bible gives us Peter’s interpretation of this passage. Emphatically we say yes! The Holy Spirit has not left us without testimony to the true meaning of our Lord’s words. The apostle gives us divine commentary in 1 Peter 2 and 5. Let’s look at Peter’s words and draw the truth from the words of Christ.

We freely admit that our presupposition is that the Scripture is not divided; it is one in the things necessary for faith and practice. Will we take the words of Matthew 16 and build a doctrine contrary to the rest of Scripture? God forbid! This is the practice of the apostates.

The first passage from Peter is 1 Peter 2:4-8. He uses the figure of living stones being built into a spiritual house in the context of coming to the Lord Jesus. Now this is how Christ builds His Church. Peter then quotes from the Old Testament showing that the chief cornerstone and the rock of the Church is none other than Jesus Christ.

Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. Therefore it is also contained in the Scripture, 

      “ Behold, I lay in Zion
      A chief cornerstone, elect, precious,
      And he who believes on Him will by no means be put to shame.” [Isaiah 28:16]

The Bible says that the kingdom of God is righteousness, peace and joy in the Holy Spirit. [Romans 14:17] The way to peace and joy spoken of as ‘in the Holy Spirit’ is predicated on righteousness. Since God is Holy, not just any righteousness will do. Only a perfect righteousness is good enough.

How are we to obtain a perfect righteousness? What about our sins? How shall we get forgiveness of sin? Shall we pursue good works? How many good works are needed to atone for our sin? This is why the Bible says that by the works of the Law no flesh will be made righteous. Our sin must be covered before we can hope to have a perfect righteousness.

Now, there is but one source of a perfect righteousness. This is the only righteousness acceptable to God and necessary for men to possess in order to enter the kingdom of God and to enjoy the peace and joy of God. Peace apart from this righteousness is the peace of the false prophet.

The Bible says that God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him [2 Corinthians 5:21]. In the Gospel our sin is imputed to Christ and His righteousness is imputed to us. This is the imputed righteousness of faith apart from works available to all who will call upon the name of the Lord.

   “Who do men say that I, the Son of Man, am?”

So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.”

   He said to them, “But who do you say that I am?”

Simon Peter answered and said, “You are the Christ, the Son of the living God.”

Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

Even standing alone this passage does not teach what the apostate church asserts. In the GREEK there is a play on words with the name Peter (PETROS) referring to a small rock (masculine) and the English word rock (PETRA) referring to a larger rock or foundation (feminine). It is clear that the word rock is NOT a reference to Peter, since the gender of the words is different.

How can that man say, I love God, who from his very heart shrinketh from trusting in him? Or, how can that man say, I would glorify God, who in his very heart refuseth to stand and fall by his mercy?

Suppose a great man should bid all the poor of the parish to his house to dinner, and should moreover send by the mouth of his servant, saying, My lord hath killed his fatlings, hath furnished his table, and prepared his wine, nor is there want of anything, come to the banquet: Would it not be counted as a high affront to, great contempt of, and much distrust in the goodness of the man of the house, if some of these guests should take with them, out of their own poor store, some of their mouldy crusts, and carry them with them, lay them on their [plates] upon the table before the lord of the feast, and the rest of his guests, out of fear that he yet would not provide sufficiently for those he had bidden to his dinner that he made?

Why Pharisee, this is thy very case, Thou hast been called to a banquet, even to the banquet of God's grace, and thou hast been disposed to go; but behold, thou hath not believed, that he would of his own cost make thee a feast, when thou comest; wherefore of thy own store thou hast brought with thee, and hast laid upon thy [plate] on his table, thy mouldy and hoary crusts in the presence of the angels, and of this poor Publican; yea, and hast vauntingly said upon the whole, "God, I thank thee, that I am not as other men are." I am no such NEEDY man. (Luke 15:7) "I am no extortioner, nor unjust, no adulterer, nor even as this Publican." I am come indeed to thy feast, for of civility I could do no less; but for thy dainties, I need them not, I have of such things enough of mine own. (Luke 18:9) I thank thee therefore for thy offer of kindness, but I am not as those that have, and stand in need thereof, "nor yet as this Publican." And thus feeding upon thine own fare, or by making a composition of his and thine together, thou condemnest God, thou countest him insufficient or unfaithful; that is, either one that hath not enough, or having it, will not bestow it upon the poor and needy, and therefore, of mere pretence thou goest to his banquet, but yet trustest to thine own, and to that only.

This is to break the first table; and so to make thyself a sinner of the highest form: for the sins against the first table, are sins of an higher nature than are the sins against the second. True, the sins of the second table are also sins against God, because they are sins against the commandments of God: but the sins that are against the first table, are sins not only against the command, but against the very love, strength, holiness, and faithfulness of God. And herein stands thy condition; thou hast not, thou sayest thou hast not done injury to thy neighbour; but what of that, IF THOU HAST REPROACHED GOD THY MAKER? This is, as if a man should be in with his fellow-servant, and out with his master.

Pharisee, I will assure thee, thou art besides the saddle; thy state is not good, thy righteousness is so far off from doing of thee any good, that it maketh thee to be a greater sinner than if thou hadst none at all, because it fighteth more immediately against the mercy, the love, the grace, and goodness of God, than the sins of other sinners, as to degree, does.

And as they are more odious and abominable in the sight of God, as they needs must, if what is said be true, as it is; so they are more dangerous to the life and soul of man: for that they always appear unto him in whom they dwell, and to him that trusteth in them, not to be sins and transgressions, but virtues and excellent things. Not things that set a man further off, but the things, that bring a man nearer to God, than those that want them are or can be. This therefore is the dangerous estate of those that go about to establish their own righteousness, that neither have, nor can, while they are so doing, submit themselves to the righteousness of God. (Rom 10:3) It is far more easy to persuade a poor wretch, whose life is debauched, and whose sins are written in his forehead, to submit to the righteousness of God, that is, to the righteousness that is of God's providing and giving; than it is to persuade a self- righteous man to do it. For the profane are sooner convinced, as of the necessity of righteousness to save him: so that he has none of his own to do him that pleasure, and therefore most gladly he accepteth of, and submitteth himself to the help and health and salvation that is in the righteousness and obedience of another man.

And upon this account it is, that Christ saith, "The Publicans and the Harlots" enter into the kingdom of heaven before the Scribes and Pharisees. (Matt 21:31) Poor Pharisee, what a loss art thou at? thou art not only a sinner, but a sinner of the highest form. Not a sinner by such sins (by such sins chiefly) as the second table doth make manifest; but a sinner chiefly in that way, as no self-righteous man did ever dream of. For when the righteous man or Pharisee shall hear that he is a sinner, he replieth, "I am not as other men are."

From Bunyan’s exposition of The Pharisee and the Publican

http://acacia.pair.com/Acacia.John.Bunyan/Sermons.Allegories/Discourse.Pharisee.Publican/4.html

“The Lord God made the coats.” Not Adam now, because now he is received into a covenant of grace with God: Indeed before he entered into this covenant, he made his own clothing, such as it was, but that could not cover his nakedness; but now the Lord will make them: And “unto Adam also and to his wife did the Lord God make coats”: “Their righteousness is of me, saith the Lord” (Isa 54:17). Of me, that is, of my providing, of my performing. And this is the name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer 23:6).

“He made them coats, and clothed them.” As the righteousness by which a sinner stands just in the sight of God from the curse, is a righteousness of God’s providing; so also it is of his putting on. No man can put on the righteousness of Christ, otherwise than by God’s imputation: if God reckon it ours then it is ours indeed; but if he refuseth to shew that mercy, who can impute that righteousness to me? Blessed are they to whom the Lord imputeth righteousness (Rom 4). Cursed then must they needs be to whom God hath not imputed the righteousness of his Son. “The Lord clothed them,” according to that of Paul, “Christ is made unto us of God wisdom and righteousness,” &c. (1 Cor 1:30). And of that God who hath made him thus to us, even of him are we in Christ Jesus.

Did the Lord God make coats of skins. The coats were made of the skins of beasts, of the skins of the slain, which were slain either for food only, or for sacrifice also: This being so, the effects of that promise mentioned before were by this action the more clearly expounded unto Adam; to wit, That Christ, “in the fullness of time,” should be born of a woman clothed with flesh; and as so considered, should be made a curse, and so die that cursed death which by sin we had brought upon ourselves; the effects and fruits of which should to us be durable clothing; that is, “Everlasting righteousness” (Dan 9:24).

What a difference grace makes. Those things that were once darkness and confusion are now in the light. Bunyan’s words are now appreciated as testimony to sovereign grace. Grace gave life to an ignorant man who could not write his own name and raised him up to be a giant in Christ’s Church ministering to saints of all denominations. The same grace gives life to men to understand what is written and expounded by the faithful men Christ gives as gifts to His Church.

The previous article on the judgment of the original sin caused me to reread Bunyan’s exposition of the promise of grace given by God directly after His judgments…’Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them’ [Genesis 3:21].

‘The second punishment which [God] exacts is subjection. For this form of speech, “Thy desire shall be unto thy husband” [Genesis 3:16] is of the same force as if he had said that she should not be free and at her own command, but subject to the authority of her husband and dependent upon his will...’ [Calvin].

Feminists are in rebellion against the authority established by God…‘the head of every man is Christ, the head of woman is man, and the head of Christ is God’ [1 Corinthians 11:3].

They will struggle to bring men down or elevate themselves over men. As with anything we attempt contrary to the established order, the result will be the opposite of what autonomous reason tells us.

‘The cause of the judgment to Adam is that ‘he harkened to his wife’… Herein he left his station and headship, the condition which God had appointed him, and gave way to his wife to assume it, contrary to the order of creation…for God had made Adam lord and chief, who ought to have taught his wife, and not to have become her scholar’ [Bunyan].

So then from what is written in Genesis 3 of the account of man's original sin and its judgment by God we expect to see sin manifest itself in women of discontent seeking to rule over men and men having the tendency to submit to their rule.

The servitude from the judgment of sin is ended with the coming of the New Covenant. In Christ men and women are joint heirs to the grace of life. Herein is the real gender equality because the curse is broken …

1. Corruption; a vitiated [debased] state; as the depravity of manners and morals.

2. A vitiated state of the heart; wickedness; corruption of moral principles; destitution of holiness or good principles.

Our culture has lost the meaning of depravity because it has lost the authority of the Bible. The Bible was the textbook of Colonial Americans for theology as will as political science. They had a Biblical sense of the word depravity that shaped their understanding of Law and Gospel…

'But we know that the law is good if one uses it lawfully, knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers…, for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine’ [1 Timothy 1:8-11].

Depravity is our nature. The natural law augmented by revealed law is behind the concept of the rule of law and the divine purpose of government to restrain the lawlessness of men. The Gospel is more powerful than depravity. It is able to make men slaves of righteousness rather than willing captives to their sins.

Liberty must start with self before it can be realized in the society of other men. Herein is the purpose of religious liberty and a free church governed by Jesus Christ through the New Covenant in His blood. Civil liberty is dependent on both the Law and the Gospel.

If we believe the testimony of our forefathers, then these things are the foundational principles of the American system of Constitutional government.

It is free men appealing to Biblical authority to set the form and limits of their government that makes our Constitution unique in the history of men.

How is it that so many Americans now find socialism acceptable rather than reprehensible as against the natural law and the enemy of liberty? Even though we have a written Constitution, the first principles are dead to them; the ways of liberty they have not known.

JEHOVAH "is slow to anger." When mercy cometh into the world she driveth winged steeds; the axles of her chariot-wheels are red hot with speed; but when wrath goeth forth, it toileth on with tardy footsteps, for God taketh no pleasure in the sinner's death. God's rod of mercy is ever in His hands outstretched; His sword of justice is in its scabbard, held down by that pierced hand of love which bled for the sins of men. "The Lord is slow to anger," because He is GREAT IN POWER. He is truly great in power who hath power over himself. When God's power doth restrain Himself, then it is power indeed: the power that binds omnipotence is omnipotence surpassed. A man who has a strong mind can bear to be insulted long, and only resents the wrong when a sense of right demands his action. The weak mind is irritated at a little: the strong mind bears it like a rock which moveth not, though a thousand breakers dash upon it, and cast their pitiful malice in spray upon its summit. God marketh His enemies, and yet He bestirs not Himself, but holdeth in His anger. If He were less divine than He is, He would long ere this have sent forth the whole of His thunders, and emptied the magazines of heaven; He would long ere this have blasted the earth with the wondrous fires of its lower regions, and man would have been utterly destroyed; but the greatness of his power brings us mercy. Dear reader, what is your state this evening? Can you by humble faith look to Jesus, and say, "My substitute, Thou art my rock, my trust"? Then, beloved, be not afraid of God's power; for by faith you have fled to Christ for refuge, the power of God need no more terrify you, than the shield and sword of the warrior need terrify those whom he loves. Rather rejoice that He who is "great in power" is your Father and Friend.

Thank you, Mr. Strom. You have given us the most significant article and asked the most probing question we have ever seen at TH.

Have you ever had the feeling of knowing something was true and significant, but were unable to convince anyone else? Have you ever read the prophet Jeremiah? Knowing that destruction was coming he was unable to convince his people of the remedy. Rather than listen they ridiculed him and sought to silence him.

We live in days not unlike the days of Jeremiah. Our country has enjoyed great blessing because our forefathers built on a foundation of revealed truth. We once had a consensus of the righteousness of God’s Law regarding morality. We instituted policies set to restrain the sinful nature of men.

Today there is no agreement on the most fundamental law of the land. The purpose of government to insure the right to life is trodden under foot. If there is no consensus here, then what hope is there for liberty? We have exchanged love of life and liberty for a vain hope of personal happiness and prosperity.

Sodomy used to be the unspoken sin. Today our culture would normalize sexual perversion of every stripe. Those who speak against it are considered the perverse. Do not be deceived; the culture will struggle for whatever is contrary to the Law of God.

There is but one force powerful enough to stand against this degeneracy. It is NOT conservatism, because conservatism is derived from first principles. We must first recover the first principles before we can begin to recover the love of liberty that was common among the Founders.

The power we refer to is the same power that birthed a nation where the rule of law and order was joined with liberty. You may have one or the other, but both at the same time? This is unheard of in the history of men. What can be done to recover that which we have taken for granted?

We are not ashamed of the gospel for it is the power of God unto salvation. Consistent, expository preaching of the pure NT doctrines of Christ in the local churches is the one thing necessary for men to do. We are still dependent on the Spirit of God to make the work effectual.

Through the gospel comes the power to overthrow the dominion of sin resulting in personal liberty. Redemption is the first thing on which every thing else hangs, including the origins of conservatism. Redemption works out as a radical change in thinking and living because men are willing subjects to the divine authority as partakers of the kingdom of God. The Scriptures become their rule of faith and practice.

Some will falsely label us as theocratic. Their ignorance of American history is evident. The secular revisionist cannot understand these things nor does he care to. We are no more theocratic than the Founders of our Constitutional Republic. What is the origin of these things; the wisdom of men? Certainly not! They originate from the eternal wisdom of God revealed to us in the Bible.

‘Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life’ [Galatians 6:7-8].

The Founders of the American Republic have much to say to us because the things of liberty as well as the nature of men are timeless. This culture has lost sight of both.

When the law and the gospel are lost then the first things of liberty are forgotten. Lawlessness will reign rather than righteousness; pride rather than humility.

We want nothing to do with our Puritan forefathers. But they laid the foundations of limited government in their local church governments. Many of them were Separatists from the Church of England and Reformed Baptists who wanted nothing to do with a National Church. These are the men who gave us the first amendment. They gave us the rule of law and the separation of powers. They gave us all the principles intended to limit the power of government in favor of we the people.

We think that we have outgrown our dependence on the Christian religion. The Bible is the great text book of liberty, and grace is the great principle of reformation. Without the gospel of grace rooted in the history of redemption men are lost and without hope and doomed to suffer under the tyranny of other men.

Will we as a nation repent of our autonomous reason and return to the old paths? In the days of Jeremiah the people said they would not return. In our day we hope for a better result because we live under better promises. We the people must learn again the things of liberty.