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Q. 144. What are the duties required in the ninth commandment?
A. The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.
Q. 145. What are the sins forbidden in the ninth commandment?
A. The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful or equivocal expressions, to the prejudice of the truth or justice; speaking untruth, lying, slandering, backbiting, detracting, talebearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any; endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.
What do these acronyms mean? Thanks.CB to PB
What do these acronyms mean? Thanks.CB to PB
What do these acronyms mean? Thanks.CB to PB
PB is Paedo Baptism - the idea that babies are baptised.
CB - Credo Baptism - the idea that only those who can make a declaration of faith should be bapitised. Actual minimum age varies between denominations: but I doubt if any would go below 12.
1. The RPCNA no longer holds to the National Covenant or Solemn League and Covenant
2. The RPCNA allows women deacons (presumably what the author calls feminism)--yet my understanding is that they got to that place not because of feminism, but because they really believe that's what the Bible teaches.
3. Their Testimony essentially alters the Westminster Confession in a similar way to the American revision of the Confession
BRUSH CREEK. This small congregation is situated in Adams County and in the
southern part of Ohio. The society was first called Chillicothe, and was first visited by
Rev. John Kell. In 1814, the Rev. Robert Wallace began to give it a part of his time
which he continued to do for six years. The Rev. Charles B. McKee was the first pastor,
installed in August, 1821, and released in the fall of 1822. For five years they struggled
for an existence. In April, 1827, the Rev. James Blackwood became the pastor and
remained but two years. In June, 1831, the Rev. David Steele was installed the pastor.
He had two principal places of preaching; one being at Mill Creek, in Kentucky, and
often in other localities on both sides of the Ohio. In September, 1840, Mr. Steele and
some followers went into the “Reformed Presbytery,” and Francis Gailey, who also
claimed to be the only true Covenanter, made some disciples, and thus the congregation
was weakened.
DAVID STEELE, D. D.:
Son of David and Sarah (Gailey) Steele, was born in Upper Creevaugh, County
Donegal, Ireland, November 2, 1803.* He received his early education in the private and
night schools of the vicinity, and labored upon the farm until his sixteenth year. In 1820,
he entered the Academy of Londonderry, where he pursued the regular course of study
for three years. He came to America in 1824, settled in Huntingdon, Pennsylvania, where
he was engaged as a clerk in his uncle’s store, and also prosecuted his classical studies.
In the spring of 1825, he was engaged as a teacher in the Academy of Ebensburgh,
Pennsylvania, and the next year entered the Western University of Pennsylvania,
graduating in 1827. He studied theology under the direction of the Rev. Dr. John Black
at Pittsburgh, and was licensed by the Pittsburgh Presbytery, April 8, 1830. He was
ordained by the Ohio Presbytery, installed pastor of the congregation of Brush Creek,
Adams County, Ohio, June 6, 1831, where he continued as pastor for nine years. He
withdrew, with a few followers, from the Covenanter Church, and organized the
Reformed Presbytery, June 24, 1840. He remained in Adams County, Ohio, and
preached to a few adherents until 1859, when he removed to Hill Prairie,
Illinois. In October, 1866, he removed to Philadelphia, Pennsylvania, where he was
engaged in preaching to a small congregation of his people and established a theological
school. In 1885, he removed to Galesburgh, Illinois, and in the fall of 1886, returned to
Philadelphia, where he died of old age and from the effects of a slight stroke of paralysis,
June 29, 1887. He married Miss Eliza Johnston, of Chillicothe, Ohio, May 4, 1831. He
was a learned and powerful preacher of the gospel, an adept in ancient languages, and an
independent thinker. He held that the members of the Covenanter Church had departed
from the attainments of the Reformation, especially in the matter of “voluntary
associations.” He spent the most of his life visiting the isolated families adhering to him,
and censured‡ the Church of his fathers for defection. It is regretted that he spent, what
might have been a most useful life, in an isolated Church connection. He was a great
controversialist, and manifested inflexibility of character. He died in the belief that the
principles which he held and propagated would one day triumph in the earth.
1. The RPCNA no longer holds to the National Covenant or Solemn League and Covenant
2. The RPCNA allows women deacons (presumably what the author calls feminism)--yet my understanding is that they got to that place not because of feminism, but because they really believe that's what the Bible teaches.
3. Their Testimony essentially alters the Westminster Confession in a similar way to the American revision of the Confession
I am going to do some checking up on 1 and 3 Tyler to see what level these things are true. I don't believe that our Testimony alters the WCF in a similar way the American does. There are a few disagreements with it noted but they are not slack on how the Government should be in submission to Christ's Crown and Covenant. The deaconess thing is really a strange issue as far as I can tell. You have to remember that we are not Baptists (or Congregationalists) and that a woman does not hold authority over men in this position. She is merely a recognized helper as I see it. I believe there are only a few in the denomination. And if I am not mistaken it might be challenged in future generations because it is an ordained position. I could be incorrect and I am not speaking on behalf of the RPCNA.
III. The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire; that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.