Magistrates, who should know theology and should have the law before their eyes (Deut. 17:18–20; Josh. 1:8; Psalm 19), prescribe it for their subordinates (2 Chron. 17:7–9; Josh. 24:14ff.), protect it against enemies, as nursing fathers of the church (Isa. 49:23; 60:16) and as guardians of both tables of the law, and propagate it (Gen. 18:19).147 In sum they should, in all these ways, kiss Christ (Ps. 2:10–12), so that their polity becomes a theocracy, that is, a Christocracy.

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 234.

Who is obligated [to cast out false theology]?

This duty is incumbent on (1) preachers of Christian truth (Titus 3:10–11; Acts 15:2; Gal. 2:11, 14); (2) the magistrate (2 Kings 10:25), to whom it was formerly prescribed to resist false theology, even with capital punishment (Deut. 13:5; 18:20; 1 Kings 18:40); and (3) whoever has professed Christian truth (Matt. 7:15; Rom. 16:17; 2 Thess. 3:14; 2 Tim. 2:16–17; Titus 3:10–11; 2 John 10).

Reasons for these things Indeed, false theology must be resisted because it (1) strives to overturn the gospel of Christ (Gal. 1:7); (2) blasphemes the way of truth (2 Peter 2:2); (3) bewitches people so that they do not yield to the truth (Gal. 3:1); (4) ransacks churches (Acts 15:24; Gal. 1:7; 5:10, 12); (5) is destructive (2 Peter 2:2–3); and (6) is hateful to Christ (Rev. 2:6, 15).

PETRUS VAN MASTRICHT, THEORETICAL-PRACTICAL THEOLOGY, VOLUME 1: PROLEGOMENA, 232.

Christian theology is best defined as the doctrine of living for God through Christ.

Petrus van Mastricht, Theoretical-Practical Theology, Volume 1: Prolegomena, 208.

The Reformed doctrine of concupiscence therefore goes to the heart of the gospel. It has profound implications for how we understand the whole of Christian faith and life. . . . Here lies the doctrine of concupiscence’s great significance: it is knowing that sin is a matter of the heart that must drive our own discipleship, and shape the pastoral care of Christians in the church.

“The Pastoral Value of the Reformed Doctrine of Concupiscence” by Matthew Roberts in Ad Fontes (Winter 2024), 20.

In 1 Corinthians 15, Paul again turns to covenant theology, this time not to explain how redemption has worked, but rather to explain how it will unfold in the coming days. If Romans 5 helps us understand what has happened, 1 Corinthians 15 helps us understand what will happen

STEPHEN G. MYERS, GOD TO US: COVENANT THEOLOGY IN SCRIPTURE, 392.

This is the situation in which the psalmist is placed. He is in a time of crisis; he has sought refuge in the Lord. But he had been warned, either by friends or by the inner voice of conscience, that escape would be the most appropriate course of action. Also, the advice carried within it a reminder of the might of wicked persons and of the threat contained within the crisis. There are times when such advice must be heeded, not out of fear, but out of prudence. But there are also times when it is necessary to take a stand, to refuse to admit to the natural and legitimate fear precipitated by the crisis, and to be confident in God who is still on the throne, still controlling the affairs of mankind. It was just such a situation that the psalmist encountered.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 134.

The crisis of oppression creates the sense that God’s face is hidden and that relationship has been disrupted, but deliverance restores a vision of the true state of affairs, so that it seems as if God has once again revealed himself (cf. Ps 9:17).

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 134.

The founders of the United States deemed moral citizens essential to the perpetuation of the republic, yet they created a secular national government that lacked any power to regulate morality. Ensuring a virtuous population became primarily the responsibility of the churches and reform groups that relied not on coercion but on moral suasion. Some states did regulate various forms of personal morality, but only on very rare occasions before the Civil War did Congress pass moral legislation.

Gaines M. Foster, Moral Reconstruction: Christian Lobbyists and the Federal Legislation of Morality, 1865-1920 (Chapel Hill: The University of North Carolina Press, 2002), 6.

As the inspired New Testament authors look back over the course of redemptive history, they do not see Calvary as a break in God’s ongoing covenantal work. Rather, they see Calvary as the fount through which the cleansing blood of Christ enters and then flows out to fill all of God’s eternal covenantal work

STEPHEN G. MYERS, GOD TO US: COVENANT THEOLOGY IN SCRIPTURE, 375.

The Christian church survives because Jesus rules all things for its sake, not because of its wisdom, goodness, or strength.

William J. Edgar, History of the Reformed Presbyterian Church of North America – 1871-1920, 155.