Negro Slavery Unjustifiable Rev. Mcleod 1802

Exo 21:16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

The Reformed Presbyterian Church of North America was the second denomination in the United States to oppose Slavery. I believe the first was the Mennonites of German town. In their resolutions they denounced the evil in the 1600’s I believe. On 18 February 1688, they drafted a set of resolutions in opposition to slavery, or what they called “the traffic of men-body.”


But I may stand corrected by anyone who can help me with the history.

This was one of the subjects that drew me to Christ due to the fact that I was raised to believe in the dignity of all men no matter what their ethnicity was by my parents. I was asked to join a racist organization while I was in the Navy and I refused even though I was threatened by these people. Knowing my wickedness and seeing that evil was restrained in this world, I knew there had to be a good God. Creation declared his order and control. So I ran to the scriptures for understanding. I had tried to read the scriptures as a young child but with no understanding. I was like the Ethiopian eunuch who needed understanding.

Act 8:26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
Act 8:27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
Act 8:28 Was returning, and sitting in his chariot read Esaias the prophet.
Act 8:29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
Act 8:30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
Act 8:31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
Act 8:32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
Act 8:33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
Act 8:34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
Act 8:35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
Act 8:36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
Act 8:37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
Act 8:38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
Act 8:39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.

I obviously went away rejoicing in October of 1981. I started reading the Gospels and came to know God as He gave me understanding. You can read my testimony here.

Antinomianism Reformed Theology’s UnWelcomed Guest

For those who think they are Confessional as R. SCOTT CLARK…

Now about the book..  I sincerely believe that some who host the White Horse Inn or adhere to some of the Westminster Seminary California doctrines have fallen into the errors this book describes.  Just type in anti-nomianism in the search of this site.  Also remember Clark was a major defender of Tullian.

The original title of the book was going to be ‘Antinomianism: The Golden White Devil’ which is based upon a phrase by Samuel Rutherford where he said,  “But to speak a little of this for the times; the papist is the black devil, taking away all certainty of assurance that we are in Christ, or that any man can know this. The Antinomian is the golden white devil, a spirit of hell clothed with all heaven,.”   But the title change was made by the Publisher to ‘Antinomianism: Reformed Theology’s Unwelcomed Guest’

Had it been included in the publishing campaign it  would have caused more to run out to buy the book in my estimation. Both foe and friend alike. Had Zondervan published this back in the late 80’s they would have highly encouraged the banter.  I say this remembering how they pitted books they published against each other.  They displayed John MacArthur’s book “The Gospel According to Jesus” next to Zane Hodges book “Absolutely Free” in a cardboard display case at all the local Christian bookstores.  The debates were hot.  Even Charles Ryrie wrote a responsive book, ‘So Great a Salvation,’ and Michael Horton chimed in with his book, ‘Christ the Lord’.

On a more serious note, here is Mark Jones speaking more seriously about his 4th book.

Here was my lame review of the book.   I am not a writer and don’t pretend to be.


Review of Antinomiansim

Amazon site to purchase.

For more reference to Samuel Rutherford’s comment I am going to post what Chris Coldwell has from the Puritanboard here.


Sermons Preached before the English Houses of Parliament by the Scottish Commissioners to the Westminster Assembly of Divines, 1643–1645. p. 422-427. See context below.

Objection Four. But if I cannot come to Christ without sense of sin and poverty, then is my coming and my act of believing founded and bottomed upon something that I have before I come to Christ.
Answer. This is the question between us and Antinomians, like the very question between us and papists concerning the authority of the Scripture; but I say, as the church’s authority is not the formal reason why I believe Scripture to be the Word of God, yet the church’s authority is not excluded from being a means and motive. For faith cometh by hearing (Rom. 10:17), so Christ himself is the formal reason of my faith. I rest on Christ because he is Christ. Sense of poverty is a strong motive, for except I be driven and compelled to come to Christ, I shall never come. Sense of poverty is not the foundation of the wall, yet it may be a pinning in the wall.
Antinomians teach that inherent qualifications and all works of sanctification are but doubtful evidences to us of our interest in Christ, or that we are in the state of grace.1 What then makes me, John, Anne, by name, sure in my conscience that I am in Christ even to the full removal of all heart-questions?
That which reveals (say they) my evidence of assurance, that I am my well-beloved’s, and that he is mine, is the Spirit speaking personally and particularly to my heart with a voice, ‘Son, be of good cheer, thy sins are forgiven thee.’ And this is that broad seal of the Spirit making an immediate impression on my heart, without any begged testimony of works of sanctification, which is the revealing evidence of my interest in Christ; and the receiving evidence is faith, believing this testimony of the Spirit only because God’s Spirit saith so, not because I have evidences, by particular works of sanctification, such as are universal obedience, sincerity of heart, and love of the brethren.
But to speak a little of this for the times; the papist is the black devil, taking away all certainty of assurance that we are in Christ, or that any man can know this. The Antinomian is the golden white devil, a spirit of hell clothed with all heaven, and the notions of free grace; and first, the well-head of all is, free grace in us is a dream, sanctification inherent is a fiction; Christ is all, there is no grace existent in the creature; grace is all in Christ, and nothing but imputed righteousness, for if works of sanctification are not marks intelligible, or which can come in under the capacity of received light, to be known with any certainty or assurance, [then;]
(1) The joy and rejoicing that we have in the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world (2 Cor. 1:12), must be a dream. David, Job, Moses, Samuel, the prophets, and apostles, their joying in a good conscience arises from doubtful and conjectural evidences. Yea, no man can say in any assurance, I believe in Christ, in the inner man, I delight in the Law of the Lord [cf. Ps. 1:2], I am crucified to the World [Gal. 6:14], my conversation is in heaven [Phil. 3:20], for all these are inherent qualifications in the child of God, but they are doubtful and uncertain. How then has God promised to love the righteous, to reward believing with life eternal, to give the prize to him that runneth, etc.?
(2) The testimony of the Spirit bearing witness to our spirit, that we are the children of God (Rom. 8:16), is in this sense an immediate act of the Spirit, because reflex acts of the soul are performed without any other medium or means, but that whereby the direct acts are performed. I know that I know, I know that I believe, my sense by that same immediate operation of the Spirit, by the which I know God, without any other light, teaches me to know that I know God; even as by light I see colors, but my common sense needs not another sun or another light to make me know that I see colors. The lamb when it sees a wolf, though it never did see a wolf before, knows it to be an enemy, and flees; but to make it know that it knows the wolf, there is nothing required but the internal and common instinct of nature. So when I believe in Christ, that habitual instinct of the grace of God, actuated and stirred up by the Spirit of God, makes me know that I know God, and that I believe, and so that I am in Christ to my own certain feeling and apprehension; but this does not hinder, but the assurance of my interest in Christ is made evident to me by other inferior evidences. And hereby we know, that we know him, if we keep his commandments (1 John. 2:3). By the keeping of God’s commandments we do not know simply that we know God, by certainty of faith. But we know that we know God these two ways: [1] We know (the instinct of the new man being stirred up to action by that wind which bloweth when and where it listeth) our knowing of God to be sound, saving and true. We do not so much know our knowing of God, by this supernatural sense, as we know the supernatural qualification and sincerity of our knowing of God. So that we rather know the qualification of the act, that the work is done according to God, than the act according to its substance, though we do also know it in this relation, We know that we have passed from death to life, because we love the brethren (1 John 3:14): that is, our love to the brethren does evidence to us both that we are translated to the Kingdom of grace, and also it does evidence that that translation is real, true, sincere, sound and effectual by love, and all the fruits of the Spirit. [2] By these works of sanctification we have evidence that we have interest in Christ, not as by formal light suggesting to us that the immediate impression of this great and broad seal of the King of glory and his personal and particular testimony is true (for God’s Spirit needs not another witness to add authority to what He says); but because this conclusion (You John, Anna, have interest to Christ to your own feeling) must be proved by Scripture (except with Enthusiasts and fanatic Spiritualists we separate the Word and Spirit); therefore these works of sanctification prove the conclusion consequenter by Scripture and sense, and so lead us to the word of promise, thus to prove this conclusion (I John, Peter, Anna, have interest in Christ, to my own reflect, and private assurance); the major proposition is made good by Scripture, the assumption by sense, and the conclusion leads us to the certainty of faith in the promises, as:
He that believes, and makes sure his belief, by walking not after the flesh, but after the Spirit, has a clear evidence to his own feeling, that he has interest in Christ.But I, John, Peter, Anna, do believe, and do make sure my belief, by walking not after the flesh, but after the Spirit.

Therefore, I, John, Peter, Anna, have a clear evidence to my own feeling, that I have interest in Christ.

The proposition is Scripture (John 3:36; 5:24; 11:25, 26; Rom. 8:1, 2; 1 John 1:4; 2:3). The assumption is made sure by sense, not at all times, but when the wind is fair, and the Spirit is breathing upon the soul; for though I do believe and walk after the Spirit, yet to my own feeling I have only evidence of my interest in Christ, when the Spirit stirs up my sense to compare my faith, walking with the promises of God in Christ. But the Antinomian says, ‘Alas all the certainty then, and the whole personal evidence that I have to know that I have interest in Christ, is ultimately and principally resolved on this weak and rotten foundation, to wit, on my own good works, which being examined by the Law of God, will be found so sinful as they shall involve me under the curse of God, and so the debate of conscience shall stand in full vigor, and I shall never be satisfactorily resolved of my interest in Christ, for you lead me from the impression of the immediate seal of the Spirit to my good works; and this is to drive me off Christ, and put me back again to my old jailer, and my old keeper, the Law.’

But I answer, this consequence is just nothing; for if my good works of sanctification were causes of my peace of conscience, this connection had some color of truth; but though those works are sinful by concomitance, because sin cleaves to them, yet because my supernatural sense of the Spirit suggest that these works are the fruits of faith, and are done in some measure of sincerity, and flow not from the spirit of the law, but from the spirit of the gospel, therefore they lead me to Christ, and drive me upon a clear evangelic promise, that:

(1) The adhering sinfulness of my works are purged in Christ’s blood.

(2) That this promise is a shore before mine eyes. He that fights the good fight, a crown of righteousness is laid up for him (2 Tim. 4:7, 8); He that runs, shall obtain (1 Cor. 9:24). And here is an evangelic word, Blessed are they that do his Commandments, that they may have right to the tree of life, and may enter in through the gates to the city (Rev. 22:14). So that the right of your peace and clear evidence, in assurance of your right to the tree of life, is not laid upon your works, but upon the promises of the gospel. Only your inherent qualification leads you as a moral motive to look to the promises of God, which is the bottom and the foundation of your peace, even as my walking, eating, drinking, may assure me I am a living man, and from the knowledge that I live, I come to know what I stand in relation to the king, as a son and an heir of a crown. Yet my right to the crown (suppose I were the eldest son of a king) stands not on this pillar that I eat and drink and live, but upon my birth and my relation to such a father. All my inherent qualifications do well prove that the tree and stock they grow on is faith, but is it hence proved that the tree is bottomed upon the branches? Nay, but by the contrary, the branches are stocked upon the tree.

(3) If works of sanctification are no sure marks of my interest in Christ, because sin adheres to them, and the sin adhering to them involves me in condemnation, then neither can faith in Christ be a sure mark of my interest in Christ, because faith is always mixed with sinful doubting. For I do not think that Antinomians do believe with all their heart, and sin of unbelief adhering to our faith no less involves the sinner in a curse, being committed against the gospel, than sins against the law. And therefore as faith justifies, not because great and perfect, but because lively and true, as the palsy hand of a man may receive a sum of gold, no less then a strong and healthy arm, so also do our inherent works of sanctification give us evidences that we are in Christ, and so lead us to the promises of the gospel, as signs, not causes of our interest in Christ, and that under this notion, because they are sincerely performed, not because they are perfect and without all contagion of sin cleaving to them.

(4) In exalting Christ’s righteousness one way, by making Christ all, they make Christ nothing another way, by vilifying the glory of sanctifying grace. For we are not by good works to make our calling and election sure to ourselves, and in the evidence of our own consciences, if our good works are no signs of our interest in Christ.

(5) The spirit which these men make the only witness, must be known to us, by Scripture, not to be a deluding spirit, for if this spirit cannot be known by these things which are called, the fruits of the Spirit (Gal. 5:22), to wit, by love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, as the fruits are evidences of the life of the tree, men are to labor for faith and the raptures, impressions, and immediate and personal influence of a Spirit from heaven without any conscience of holy living; and this is the pathway for men void of all sanctification and inherent qualifications to believe they are in Christ. So the devil puts upon holiness inherent and constant walking with God, the soul scandal of fair white civility, and market morality, that so men may walk after the flesh, and believe the testimony of the broad seal of an immediate working Spirit.
1. Dr. Tobias Crisp, Christ Alone Exalted [(London, 1643; ed. S. Crisp, 1690)], Sermon 15, 16, 17.

To order the Sermons book click here.

OPC-PNW Republication Session 2

Sep 26, 2013 – OPC Presbytery of the Northwest Conference on Republication, Session 2

Presentation 2 Randy Bergquist and Rob Van Kooten take the view that the Klinean formulation of the Mosaic covenant as a covenant of works in some sense is specifically a recent formulation that appears to be out of harmony with the Westminster Standards.

Study of the Mosaic Covenant home page:

Presbytery of the Northwest conference page:

The Expository Genius of John Calvin

This was an interview with Steven Lawson. William F. Hill Jr. discussed today’s preaching in light of Calvin’s Expository methods with Steven Lawson the author of a book by the same title. It is both biographical and reveals Calvin’s method of preaching.

One man who believed, Percy Scruggs.

Video made by Kingdom Pictures

Russ Pulliam

One unassuming man made a difference in Dodge City

The neighborhood was becoming known as Dodge City, and Percy Scruggs was living in it.

A volunteer with the Boy Scouts, Scruggs knew the area around 23rd Street and College Avenue desperately needed help.

He died last week after suffering about 15 years from Alzheimer’s disease. But his life shows how one concerned person can have considerable impact on a neighborhood, through prayer and the help of friends.

Back in the 1970s, crime was soaring out of control in the Near-Northside area bounded by Pennsylvania Street, the Monon railroad tracks, 22nd Street and Fall Creek. Drug abuse was spreading. Older homes were subdivided into apartments and sometimes abandoned by absentee landlords. The “Dodge City” nickname came from an increase in shootings.

On paper, Scruggs did not seem to have the necessary credentials to spark a neighborhood renewal.

As an African American from Alabama, he did not have the educational opportunities or literacy skills for government grants and social service agencies. He did not speak standard English and could be hard to understand.

But he cared for his neighborhood and started working with young people. He found a building at 23rd and Guilford, calling it the Community Outreach Center.

In terms of natural capacities and training, he was not a great orator. Yet on Saturday mornings a group of inner-city pastors gathered with him at the outreach center for a Bible study, not on how to preach but on how to put the Bible into practice.

He never talked about diversity or racial reconciliation. But he practiced it, bringing together blacks and whites in a common cause to help a neighborhood.

He might not have seemed well organized on paper. But he could crowd 50 to 75 teenagers into the old building and assign his volunteers, one to a Bible class here, another to a tutoring session somewhere else and a couple more for a Young Life club upstairs.

Late in the 1980s tragedy struck in the form of Alzheimer’s disease, and he began to lose his memory and awareness of surroundings. In later years, he could just recall our names and Bible verses he had memorized.

Yet as he was suffering the loss of his normal life, his vision for the neighborhood came to life.

Then a Lilly executive, Mitch Daniels and others started Oaks Academy nearby, in the old public school at 24th and Park. It offers a classical Christian education with racial reconciliation and scholarships for neighborhood children.

Around the same time and place, the city developed an aggressive home ownership effort, Fall Creek Place. Crime has dropped rapidly, as new homes have been built on vacant lots. Another group started the Jireh sports ministry, offering gymnastics and recreational opportunities for young people.

More recently, Chris and Mary Provence met in the neighborhood, married and developed a grass-roots home ownership effort called Rebuilding the Walls. Similar to Habitat for Humanity, the program targets very low-income families for ownership opportunities. One of the first homeowners, Danielle Bouquette, had been in the Bible studies and other activities at the center that Scruggs ran 20 years earlier.

Percy Scruggs can’t be credited for all these initiatives, but he prayed to God in heaven and asked for renovation of a neighborhood. The answer has been a remarkable “yes” that would be hard to explain in purely human terms.

Russell Pulliam is my Elder and associate editor of The Star. Contact him via e-mail at