WorshipIn Spirit and Truth: Worship as God Requires - Understanding and Applying the Regulative Principle of Worship
There is much confusion about the doctrine of worship and variance in worship practice among those who are Presbyterian and Reformed and claim to accept the Westminster Confession of Faith and the Regulative Principle of Worship taught in the Confession. This book defines worship from the Bible and demonstrates that God regulates worship today. It then identifies the elements of worship for the NT Church and defends the practice of exclusive Psalm-singing without instrumental accompaniment. It also deals with many of the counter arguments and misinterpretations of the Regulative Principle of Worship.
Old Testament StudiesOT Books - in Historical Order
A chart showing the Old Testament Books in approximate historical order with a related time-line.
History’s Opening Act - A Commentary on Genesis 1-11
This commentary (in the form of daily meditations) is written from an explicitly young-earth and six-day creation viewpoint, within a Reformed and Covenantal theological framework.A Faithful Man Who Can Find? Joshua a Faithful Man
A Bible Study Guide on the life of Joshua.
Daniel -- The Man who Feared God
A Bible Study Guide on the book of Daniel.Corresponding bookmark outline [print page twice, back-to-back, cut into four].
Nehemiah -- the Church Builder Instructor's Guide
A Bible Study Guide on the life of Nehemiah.
Esther – For Such a Time as This
A Bible Study Guide on the life of Esther and Mordecai.
Which Persian monarch was the Ahasuerus of the Book of Esther?
Journal of Creation, Volume 30, Issue 3, December 2016
Among Bible scholars who accept the book of Esther as historical, it is generally believed that the Ahasuerus of Esther was Xerxes I. The primary reason is an apparent word association between the name Ahasuerus and the Old Persian word xshayârshâ. However, there are a number of reasons for equating Ahasuerus with Darius I (Hystaspes), the father of Xerxes I, including the fact that Darius spent considerable time in Susa, where he built a significant palace, whereas Xerxes did not spend much time in Susa, but in Persepolis. Events in the life of Darius can be correlated with dates for events given in Esther more closely than the events in the life of Xerxes.
Essays on the Covenant Between God and ManWhy Does God Use Covenants?
Examines the reasons why God may have chosen to structure his relationship with man in the form of a covenant and addresses the question of why he uses a covenantal form that was used by the nations surrounding ancient Israel.The Covenant of Creation
This essay Address two questions:The Principle of the Portion (A Structure for Organizing Biblical Law)
Exodus 34 provides an organizing principle for Law and shows that man, under covenant obligation to God, owes God a portion of each area of his: life (not to mix the unlike, firstborn, blood), worship, possessions, and time.Why Did God Permit Man to Eat Meat?
It appears that man was a vegetarian before Adam's first sin and until the Flood. This essay examines the question of why man is now permitted (and in fact, required) to eat meat, in the context of the covenant meal, and the implications of this provision.
God's Law Applied to People and NationsChristian Libertarian Manifesto
A manifesto which illustrates the Biblical principles that maximize the God-defined individual human and family rights and responsibilities and minimize the role and involvement of the state (governments) in the life of individuals and families.Does God's Law Apply to All Men, in All Nations, Through All Time?
The view that is held by most Christians is that God's laws are at best personal guidelines for holiness and they are not to be considered standards for our nation. This outline, for personal bible study, considers representative verses from the Bible that answer the question posed in the title and show that God's Law applies to all nations, through all time.Criteria for Assessing Whether a Proposed Human Law is Legitimate
A brief set of questions that can be used to evaluate whether a proposed law of a human legislature is consistent with Biblical Law and if it is proper law for the legislature to enact the law.The Principle of the Portion (A Structure for Organizing Biblical Law)
Exodus 34 provides an organizing principle for Law and shows that man, under covenant obligation to God, owes God a portion of each area of his: life (not to mix the unlike, firstborn, blood), worship, possessions, and time.The Sabbath-A Universal and Enduring Ordinance of God
This study addresses the perpetual and universal requirement for all of mankind to keep the Sabbath holy. It considers the Biblical evidence that Sabbath-keeping is a continuing requirement under the NT economy and responds to the arguments against Sabbath-keeping. It then shows that the Sabbath Day was moved to Sunday (the Lord’s Day) by Christ and responds to the contrary arguments of the Seventh Day Adventists. It then gives principles, with applied examples, for how the Sabbath should be observed in the 21st century. This study also demonstrates why the civil magistrate is responsible for enforcing Sabbath-keeping.John Calvin on the Sabbath, from Sermons on Deuteronomy (Part 1 | Part 2)
A modern-English rendering of John Calvin's two sermons on the Sabbath, preached in June, 1555; taken from Sermons on Deuteronomy, translated by Arthur Golding in 1582, and published in a facsimile edition by The Banner of Truth Trust in 1987. For a modern translation, made directly from the French, see the translation of Benjamin W. Farley, published by Baker Book House in 1980.
Tables comparing Biblical Christianity with a sample of other belief systems existing today, by selected key belief factors which highlight differences among the belief systems.
CreationHistory’s Opening Act - A Commentary on Genesis 1-11
This commentary (in the form of daily meditations) is written from an explicitly young-earth and six-day creation viewpoint, within a Reformed and Covenantal theological framework.A Creation Manifesto
Ten principles for a Biblically correct view about God's creation of the universe, in six days, about 6,000 years ago.
An Examination of The Assumptions of “Eden’s Geography Erodes Flood Geology”
Creation Research Society Quarterly Journal, 34(3):154-161 (1997)
Abstract: In “Eden’s Geography Erodes Flood Geology” (The Westminster Theological Journal, Spring, 1996, pp. 123-154), John C. Munday argues that a cataclysmic view of a world-wide flood cannot be supported after an analysis of the geography of Eden. Munday bases his argument on two unproven assumptions: 1) Moses was the author of Genesis two and 2) the account was written from the perspective of the Israelites living in Canaan around 1500 B. C. These assumptions are invalid. It is more consistent with the data to attribute the account to Adam. He communicated it (possibly orally) from a pre-Flood perspective. Moses used Adam’s account (unchanged) when compiling Genesis. The geographical terms in Genesis two are generic. They are not specific to any location, and could have been used for both pre-Flood and post-Flood geographic features. Eden’s geography was destroyed by the Flood. Its location cannot be found in a post-Flood setting.Review of: Darwin Devolves – The new Science About DNA That Challenges Evolution, by Michael Behe. (pt. 1 | pt. 2)
Creation Research Society Quarterly Journal, 55(4):182-183 (2019)
In this book, biochemist Michael Behe, a biochemist, considers research at the molecular level making Darwinian evolutionary mechanisms self-limiting and “incapable of building functionally complex molecular structures.” Behe demonstrates the impossibility of life developing by random mutations and natural selection. However, he does not hold to Biblical creation. He accepts long ages for the existence of the earth and evolutionary processes.